By Islamic Horizons Staff

Sept/Oct 2023

In the early 1990’s, ISNA leadership asked Dr. Sayyid Muhammad Syeed to take over the helm during challenging times. ISNA’s flagship publication, Islamic Horizons, was also suffering.

Soon after his arrival at ISNA headquarters, Dr. Syeed invited Omer Bin Abdullah to serve as the editor of the magazine. OBA — as he is known to his near and dear —  was born into print media. It is said that he set aside the English alphabet book and insisted on learning it through Lahore’s newspaper, The Pakistan Times. It was through this foundation that he learned to read and write voraciously. With postgraduate degrees in both journalism and advertising, OBA was a great choice.

At a meeting with a new printing company, he asked for a quote based on the paper quality and color of a Sears catalog he had saved from the Sunday newspaper. The printer agreed, but there was a catch: He only accepted jobs of 15,000 or more. Dr. Syeed agreed upon the number when he learned that on average, a magazine is seen by four people in a household. That would make an initial readership of 60,000.

September Means September

OBA  assumed all the responsibilities associated with such an undertaking. “I was everything from the editor, writer, advertising salesperson, accountant, and author recruiter,” he reminisces. “I then went around the ISNA office to collect various magazines and started calling advertisers.” One of their first questions was when the next issue will be mailed out. Omer assured them that “September means September” and that they would find the magazine at that year’s ISNA Convention.

29 years later, Islamic Horizons magazine has always been delivered on time. That is no small feat with only one person in charge of the content.

Not only did Islamic Horizons lack staff, but it also needed interesting content that prospective subscribers would like to read. OBA wrote a lot of the content for the first few issues. The stories and the fresh new look were an instant success. Consistent and timely issues gave impetus to advertisers not only to return, but also to increase their ad sizes. As the ball got rolling, ISNA decided to double the print order to 30,000, and later to 60,000 copies.

People started taking an interest in and inquiring about how to publish articles in the magazine. The quality of the articles continued to improve.

From the design perspective, Anjum Mir made a significant contribution. The masthead she designed continues to adorn the cover. When she left, it was difficult to find a Muslim designer in Plainfield, In. who could find appropriate graphics for the articles. When they were finally able to find one, he also came with a caveat. He would work flexible hours. That sounds commonplace today. However, it was not that convenient before high-speed internet, Zoom and Google Suite. OBA would wait for him to ring the headquarters doorbell, even if it was at 2a.m.

OBA also faced personal challenges during this time and when his health did not allow him to continue living in what was once a grand farmhouse, he started working remotely from his home in Northern Virginia. This way he could also be close to his wife and two children.

OBA  brought on Omar Elhaddad, a gifted graphic artist and desktop publisher, and Jay Willoughby, an experienced copyeditor. Their professionalism, along with that of Gamal Abdelaziz, who eventually replaced Elhaddad, has raised the magazine’s profile and encouraged more people to contribute. Over the years, scores of seasoned and new writers graced the pages of this popular magazine.

“Omer Uncle’s tenacity and humor has kept the magazine afloat at a time when many other publications have closed down,” said Saba Ali, Islamic Horizons board member (and incidentally, like him a Syracuse alum). “He has given countless young writers, me included, a platform to tell our stories and our Muslim community a voice that is uniquely ours.”

The Inclusive Coverage

From day one, Islamic Horizons’ staff has worked hard to make the magazine more inclusive by highlighting various Muslim communities both within North America and abroad. For instance, the cover report on African American Muslims impressed the (late) Imam WD Mohammad so much that even though he had only sought three copies, he eventually asked for 5,000 more. ISNA rushed the print order and gifted it to him.

Upon seeing the issue, Louis Farrakhan also requested 500 copies by courier for distribution to the heads of delegations attending a conference being held by the Organization of African Unity.

In 2003, OBA obtained an exclusive photographer’s bird’s-eye view of the hajj from photography enthusiast Princess Reem al-Faisal, granddaughter of King Faisal. Among the many other outstanding issues, Omer takes personal pride in publishing the cover story “Jerusalem: A Muslim City” (Jan/Feb 2001) and the grand cover report on poet-philosopher Mohammad Iqbal (March/April 2005).

The effort to keep the North American community informed continues. Islamic Horizons has highlighted Latino and Indigenous North American peoples, the Cham of Vietnam and Cambodia as well as the Rohingya of Myanmar, and other minorities of our ummah.

The Documentation

Islamic Horizons has also featured, whenever possible, reports on North American cities with large Muslim populations (such as Chicago, Detroit, and Dallas) to record the history of Islam and Muslims on this continent. This includes articles on Islamophobia and various polls conducted among Muslims; the election or appointment of Muslims to local, state, and federal offices; as well as the ongoing establishment of mosques and/or Islamic centers and schools.

OBA said. “We request pioneers to contact us and relay their memories. We consider it a vital undertaking to record our history for our descendants.”

Islamic Horizons has also garnered praise from its own genre — publications by religious organizations. It has secured several awards from the century-old Religious Communicators Council — of which it is the only Muslim member. OBA considers it a crowning moment when his alma mater, Syracuse University, contacted him to let him know that they had decided to bind, shelve, and catalog Islamic Horizons, thereby making it more accessible to everyone.

“Unfortunately, our community’s support in terms of both subscribing and contributing informative articles has been negligible,” OBA said. “While 60,000 families were glad to receive the magazine for free at one point, only few of them subscribed when the complimentary issues stopped.”

The Vision

OBA envisages Islamic Horizons as a mix of community news and Time/Newsweek sort of publication. Therefore, he has highlighted the situations in many parts of the Muslim world and presented accounts of events and other information that is not reported in the Western media. He also strives to obtain reports and first-hand accounts to highlight the challenges faced by Muslims living under occupation and as minorities.

Clearly, existing Muslim media outlets cannot improve and flourish without institutional support. Moreover, unlike mainstream media outlets, the reality of Islamophobia prevents it from garnering a great deal of advertising revenue.

A strong believer in the print media’s ability to survive, he cites the example of the retail industry that, despite having top-notch websites, keeps mailing expensive catalogs. In short, he sees hope.

“During these nearly three decades, I have faced multiple health issues, like complicated fractures and illnesses,” OBA adds. “But despite such problems, Islamic Horizons has never missed its publication date or compromised on its quality. The small staff we have at the magazine staff continues its efforts to continue my vision. I invite our magazine readers to join us in this ongoing effort.”

A Hardworking Family Man

Despite being a wordsmith, OBA finds it hard to express appreciation for the support he has received from his wife and children while rebuilding the magazine — an unstinted support that continues even today.

His dedication has not gone unnoticed.

“Coming from a line of writers, my dad would often tell me that his passion for writing ran in his blood,” said his daughter, Amal Omer. “He believes deeply in the value of Islamic Horizons sharing the positive work of the Muslim community. With his work on the magazine, he shared that he hoped the stories inspired our Ummah — especially the next generation — to remain strong and committed to practicing their faith.”

“I recall my dad frequently shuttling between Virginia and Indiana, dedicating himself to working on the magazine,” said Ali Omer, his son. “He went to great lengths, even residing in Plainfield for a few months, as he tirelessly strived to resurrect an abandoned publication and transform it into a nationally recognized and acclaimed magazine. It has truly been a labor of love for him, pouring his heart and soul into it for the betterment of the Ummah.”

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Sept/Oct 2023

As the summer sun gently retreats beyond the horizon, an unmistakable air of anticipation permeates the atmosphere, heralding the annual ISNA convention. This mega event exerts a magnetic force that draws throngs of Muslim Americans, united in their fervent pursuit of knowledge, connection, and inspiration. The convention halls come alive, transformed into bustling hives of lectures and activities, echoing with the eager footsteps of attendees traversing the long corridors of Chicago’s Donald Stephen Convention Center. Every inch of the premises seems infused with an inherent rush, guiding each person from one captivating session to the next, leaving them wanting for more. With each passing year, the fervor intensifies, and the race to attend sessions surges as the program ambitiously expands, featuring an array of topics as diverse as the stars in the night sky.

To outsiders, it may seem like a familiar picture repeating itself annually — thousands of individuals hurrying from hall to hall, clutching their program catalogs like cherished treasures, their eyes alight with excitement. The inexperienced may question the utility of including so many sessions, spanning from deeply personal narratives to issues of local importance, and even touching upon global challenges faced by Muslims.

A Grand Vision

But beneath this seemingly repetitive surface lies a tapestry of intricate dynamics, interwoven with layers of purpose and meaning. The whirlwind of activities transforms them into participants of a movement that crosses the confines of national or ethnic borders. Within the seemingly modest organization called ISNA, a grand and audacious vision has spread its roots, blooming flickers of hope even in the most skeptical of hearts.

As the vision and hope weave together people from diverse backgrounds, cultures, and ages, a vibrant mosaic of experiences and perspectives continues to emerge. Each thread flaunts its distinct character, seamlessly woven into the fabric of a united community, converging hyphenated identities and bridging the gaps of yesterday, today, and tomorrow. With every passing year, the convention has ensued a unique space of connection, discovery, exploration, and growth. Within this sacred space, fundamental human questions find answers — “Who am I?” “Where do I belong?” and “How can I be a bridge to a brighter future?”

True observers get to witness the interplay of diverse voices and visions coming together in a symphony of harmony, each note adding to the larger narrative of the Muslim American community’s journey and their generational transitions. Serving as a vantage point, this convention allows Muslims to observe and understand the evolving dynamics of individual identity and their respective communities in North America. It unfolds a comprehensive view of generational shifts, reshaping Muslim Americans’ identity, priorities, and aspirations.

Cast back to 1963, ISNA members acknowledged the Eid festivals by exchanging heartfelt greetings through the simple yet meaningful Eid cards. In those early days, the Muslim American communities were significantly few and still in their infancy, forging their paths in a society largely unfamiliar with Islam. In that context, the exchange of Eid cards served as a beacon, fostering connections, celebrating religious holidays, and nurturing a sense of belonging despite their small numbers. However, it marks a time of only laying a solid foundation for future growth by building strong brotherhood.

Fast forward to the year 2022, where the ISNA convention celebrated approved Eid holidays in multiple states across the nation. It hosted a full session showcasing kids’ captivating movies based on the life of the famous Persian spiritual leader, Jalaluddin Rumi. This powerful display embodies how American Muslims are coming of age and expanding their spiritual heritage, seeking innovative ways to pass it on to the younger generation in a manner that engages and resonates with their youthful hearts. These are just a couple of many changes of convention themes and topics, which bear testimony to the generational evolution from defending to defining themselves.

From its early years centered on forging a sense of community and religious identity among immigrant Muslim populations, the ISNA convention has evolved into a powerhouse addressing pressing issues like voicing against injustice, eliminating biases, and securing Muslims’ equal rights in America. Again, Muslim security is enforced not by protecting them with high walls, but by giving them all possible resources, and its convention is the plugging point of all appropriate networks to instill confidence and bargain for what they need. This transformation signifies a significant shift from mere survival to a proactive approach of shaping their narrative.

In the past, many lecture sessions emphasized the importance of establishing mosques and Islamic centers, creating sacred spaces for newcomers to connect with fellow Muslims, preserving their cultural and religious heritage in a foreign land. Now, the convention includes sessions to educate Muslim communities on how to combat animosity in neighborhoods and challenge unjust opposition from county offices.

Themes Over the Years

Many such transitions become apparent as the tides of history unfold. During the mid-sixties and seventies, the ISNA convention hosted sessions to highlight the importance of adhering to Islamic practices amidst dominant secularizing Judeo-Christian ideals in America. Whereas, in the following decade, mid-seventies to eighties, it stressed on refuting implicit blame on Islam and restoring American Muslims’ image. In the post-2001, after 9/11, the convention sessions emphasized on raising American non-Muslims’ awareness of Islam through interfaith collaboration and political participation, and lastly after 2016, an increasing number of sessions are allocated in raising civil rights and political awareness of domestic Muslims.

These changes in the convention’s topics and themes transcend mere events; they personify the profound generational shift that has taken place within the Muslim American community. A shift reverberating through language and cultural expression, radiating the demographic transformation of the Muslim American identity. While the early years saw predominantly English language sessions, the exponential growth and diversification of Muslim communities in America have given rise to sessions conducted in multiple languages, namely Arabic, Turkish, Urdu or Hindi, honoring the needs of the younger, American-born generation.

Additionally, the inclusion of various art forms, including spoken word, poetry, and music, at the convention showcases how the contemporary Muslims seek to express their faith and cultural identity in creative and innovative ways. Such a rich convention outline plays as a powerful tool for engaging and connecting with young attendees, allowing them to see their values and experiences reflected in the convention’s programming.

Under the presidency of Dr. Ingrid Matson, ISNA consciously ensured to have women speakers for all main and parallel sessions. These changes and the expansion of topics, including discussions on social justice, human rights, environmental sustainability, and civic engagement, resonate with the heightened awareness of broader societal issues.

It’s important that Muslim American communities undergo many such transitions not as a linear experience; rather it represents a profound blend of past realities and present possibilities. ISNA itself has changed its strategy to ensure the maximum coverage for mirroring this generational shift comprehensively. Previously, ISNA spent their time working for religious committees and guilds, but now they let professional experts – writers, artists, therapists, spiritual guides — be the producers while they consume what they need to enrich themselves spiritually and holistically. This strategic change encourages Muslims to view their religion anew and realize that Islam is no longer something people inherit, but something for which they strive.

Next 60 Years

The claim made by ISNA executive director, Basharat Saleem, that the convention “has ably served the community for 60 years, and we are ready to embark on our journey for the next 60” is not an exaggeration at all. The convention embodies the changing needs and interests of its attendees, reflecting the awe-inspiring growth, diversity, and dynamism of the community. Beyond merely connecting various generations, it artfully bridges the gap between the rich heritage of the past and the vibrant aspirations of the future.

As the convention continues to be redesigned, let us witness the Muslim Americans’ evolution and learn our distinct individual influence and contribution. Let us find our rightful place in the broader community and understand how the Muslim identity — individually and collectively — has been reshaped by the social factors to which we have been subject from time to time in America. Such an understanding will not only enrich our appreciation for the Muslim growth in America but also enhance our ability to meet challenges of the time ahead.

Rasheed Rabbi is an IT professional who earned an MA in religious studies from Hartford Seminary and is pursuing a Doctor of Ministry from Boston University. He is also the founder of e-Dawah (www.edawah.net) and secretary of the Association of Muslim Scientists, Engineers & Technology Professionals. He serves as a khateeb and Friday prayer leader at the ADAMS Center and a certified Muslim chaplain at iNova Fairfax, iNova Loudoun and Virginia’s Alexandria and Loudoun Adult Detention Centers.

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By Iqbal J. Unus

Sept/Oct 2023

It is often said that those who do not know where they came from will not know where they are going. This is a truism that applies even more aptly to communities and organizations, and by extension, their leaders, and members. It is important that those who take the reins of organizations today grasp the fact that their long journey began with small steps, and that their communities of thousands have grown from the dedicated service of a few.

Today ISNA is arguably the most influential of organizations and institutions that represent and serve the interests of the growing community of Muslims in the U.S. and Canada.

ISNA claims and promotes leadership and service as its guiding principles and draws from those themes for its most visible activities; an annual convention, its flagship bimonthly award-winning publication, two annual education forums, and its active engagement with governmental and religious institutions. In addition, a vibrant youth program, an inclusive orientation, and a stewardship outlook have earned ISNA a prominent place in the Muslim American community. ISNA’s annual conventions and Islamic Horizons magazine are recognized as significant contributions to the maturity of the Muslim American presence in North America.

ISNA’s comprehensive work in many areas of Muslim American life has enabled it to initiate and lead collaborative initiatives among Muslim organizations to advance common goals. By thoughtfully collaborating with faith-based organizations, civic-minded activist groups, and governmental entities at national levels, ISNA has secured a preeminent position as a representative voice of Muslim Americans.

How did it all begin?

In 1963 a small group of Muslim international students met on the campus of University of Illinois, Champaign-Urbana. Enthusiastic about the opportunity to make a mark on the social discourse in a continent they had barely settled in yet and committed to Islam as their ethical and spiritual anchor, they began to chart an ambitious plan to strengthen bonds among Muslims and promote friendly relations with people of other faiths across the continent.

Their vision was to encourage and enable Muslims in the U.S. and Canada to live their lives in their new environment inspired by their Islamic ethos and to present Islam to their new compatriots. They knew they had the energy and the foresight to chart a course that would guide generations of Muslims to nurture an Islamic society in this continent.

They were still students. They decided to stake their presence where they had the space and privilege to plant the roots of their movement — on college campuses. They formed the Muslim Students Association of the United States and Canada, popularly known as MSA.

Their numbers on various college campuses increased rapidly in the 1960s leading to the expansion of MSA chapters across the country. While these chapters provided Muslim students on college campuses a cultural home, MSA at the continental level offered services and representation far beyond their reach. From sending advanced students and learned scholars to help Muslim communities celebrate religious festivals to offering advice and support in navigating new cultural norms, MSA was what the Muslim community needed. It offered seminars and conferences, handouts and publications, and an affirmation of their Muslim identity where it was scarcely recognized.

MSA’s second annual report in 1964 listed thirty-four community organizations that it had already established contacts with. In the following two decades MSA established a sure footing in the Muslim American community at large. A college campus could not confine the unbridled energy and ambition of these international students, the best and the brightest in days of “brain drain.”

The all-encompassing vision

The students’ ambition was reflected in the 1972 Constitution of MSA, which described MSA as “a nonprofit Islamic religious organization.” The organization’s stated purposes included “to help Muslims in the U.S. and Canada carry out Islamic activities in pursuance of Islam as a complete way of life,” and “to assist Muslim students, alumni and communities to form local chapters and carry out Islamic activities.” Its membership qualifications stated that “All Muslims are eligible to participate in the Islamic activities of the Association.”

The Constitution did give “A Muslim student” an upper hand as an “Active Member” as opposed to “Any other Muslim” who would be an “Associate Member.” Active members had full voting rights and could seek election to offices in the Executive Committee, whereas “All Muslims” could vote for the office of Secretary for Community Affairs.

The Constitution encouraged the formation of local chapters “at University Campuses and in the communities to facilitate achieving the purposes of the Association.” It reinforced this definition by including in its description of Affiliation “All Islamic Organizations in the United States and Canada … that conduct regular Islamic activities.” (Emphasis added)

Further reading of the MSA Constitution, presented to the General Assembly on September 2, 1972, defined an organization that was wedded to a vision, aspiration and commitment associated with the interest of all Muslims within its reach.

MSA’s annual conventions reflected this broader foresight, and a community-oriented vision, through their themes. For example: Contemporary Islamic Movements in 1970, Islam and Muslims in North America in 1972 and Future of Islam and Muslims in North America in 1974.

Notwithstanding its student roots on a college campus, MSA unquestionably dedicated itself to all Muslims and all things Islamic. It focused on the place and participation of Muslims in American society at large. It asserted its presence and practice in both the U.S. and Canada as the two prominent countries in North America.

Thus, the ISNA was born on Jan. 1, 1963, as the MSA, anticipated to fulfill the pioneers’ penetrating vision to lead and serve Muslim Americans and American society at large.

This is a vision that ISNA honors at its 60th annual convention in Chicago this year.

Pathway to ISNA

During these early MSA years, graduate students and newly appointed academics and professionals formed nascent professional organizations. These professional organizations — Islamic Medical Association (IMA), Association of Muslim Scientists and Engineers (AMSE), and Association of Muslim Social Scientists (AMSS) — teamed with MSA to form a Council of Presidents for coordination and collaboration purposes.

In the Spring of 1977, MSA’s leadership gathered about fifty local community leaders for consultation at the MSA headquarters in Plainfield, In. Following this consensus-seeking meeting, dubbed “Closing the Ranks,” the MSA executive committee set up a taskforce to respond to the growth of post-college and off-campus Muslim communities in the U.S. and Canada. The Council of Presidents endorsed the idea.

The deliberations of this taskforce, and its subcommittees, resulted in a set of significant recommendations. The recommendations created the Muslim Community Association of the United States and Canada (MCA) and redefined MSA exclusively as a student organization with a membership limited to college students. The recommendations also created an umbrella organization, the ISNA, to bring together the newly minted MCA and the three professional organizations with the redefined student organization, the MSA, as its constituents.

This process of MSA graduating to the predestined ISNA, with a redefined MSA as the new student-based constituent, took almost two years. A steering committee educated its members and other Muslims in the U.S. and Canada about the concept and implementation of the anticipated changes. Several teams of two MSA leaders each traveled to major cities and spoke to Muslims in mosques and other places of their gathering. They explained the rationale behind the proposed transformation and displayed the new organizational structure that will follow from those changes.

In May 1982, during a joint MSA-ISNA convention at Indiana University in Bloomington, In., eleven past MSA presidents spoke in a special session titled “From MSA to ISNA: Twenty Years of Islamic Work in North America.”

The Steering Committee reported on the referendum results on the new draft of the ISNA constitution, and attendees elected MCA’s Executive Committee. At the following joint MSA-ISNA convention in 1983, members of ISNA elected and appointed ISNA’s first Majlis ash Shura and ISNA officers. These actions, in effect, transferred MSA’s interests and assets, as well as members who were not students, and off-campus chapters, to ISNA. ISNA’s Majlis ash Shura met for the first time at ISNA’s headquarters in Plainfield in July 1983.

Having fully developed from its proto existence as MSA, and following a later merger with MCA, ISNA entered the eighties amidst a backdrop of global turbulence that created waves in the U.S. Each and all these events nudged ISNA to respond to the Americans’ curiosity, concern, and distress about Muslim Americans and their organizations. ISNA responded by opening itself more to mainstream America than it had done in its MSA years. It sought to openly speak for Muslims at large and found a slowly growing acceptance of its representative role in American society.

Over the years, ISNA has endeavored to live up to its matured vision: To be an exemplary and unifying Islamic organization in North America that contributes to the betterment of the Muslim community and society at large.

This year, ISNA celebrates its sixty years of service since its founding as MSA in 1963. Firmly anchored in its roots, reaching into its unbridled potential, and aiming high at what is ahead, ISNA is navigating its way forward with confidence in its ability, drawing strength from its members and well-wishers and its whole-hearted belief that no success comes except from God.

Iqbal J. Unus is former president of MSA (1975), former secretary general of ISNA, and current ISNA Board member.

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Sept/Oct 2023

Since 1963, ISNA’s annual convention has been part of many Muslim calendars. With the first convention held in Urbana, Ill., ISNA has come a long way. From university lecture halls to gigantic convention centers, and from attendees staying in dorm rooms to nice hotels, the convention has really evolved.  

What has remained consistent is a great speaker lineup and an opportunity to meet friends from near and far.

Hamid Khan was the vice president of MSA Canada from 1972 until the late 1980s. He was also their science and technology advisor. One of his jobs was to invite speakers to the conventions.

“We used to invite speakers from India, Pakistan, Britain, and even South Africa. The speeches were not only for students, but for families as well,” Khan said.

Iman Elkadi, a former chair of MSA’s women’s committee, moved from Austria to the U.S. in 1967. Her husband learned about the convention from the founders, whom they knew from Europe. When Elkadi and her family arrived in the U.S, they attended their first convention in Ohio. She figured that would be a good way to learn about being a Muslim in the U.S. and to connect with fellow Muslims in the country. She was excited to go to her first convention because there were not many Muslims in Louisiana.

“We would travel a lot so that we could meet other families who had children because for many years, we were the only Muslim family in our town. The ISNA convention was the highlight of the year for me. We lived for it because it was what we needed, what we wanted, and what we enjoyed.”

Since she attended that first convention, Elkadi has attended numerous times over the years. The convention was very small at the start, so everyone got to know each other well. She got to make meaningful connections with other Muslim families, and her kids were able to play with other Muslim children. The families she had met were from all around the country, yet they kept in contact through phone and mail.

The sentiment was mirrored by Khan.

“Students and families came together and got to know each other. Muslims from around the U.S. and Canada would meet each other and make great connections,” he said.

MSA Canada worked closely with MSA in the U.S. in terms of planning conventions, starting programs for Muslim students and families, and building a large Muslim community. 

Women at ISNA Conventions

With the MSA women’s committee, Elkadi organized a girl’s camp for MSA. She remembers how she worked with the women she met to bring about change. At the conventions, the women used to have separate sessions which Elkadi and some of the other women would lead. They would discuss the role of women in society and how they could contribute in different ways. Many of the women, including Elkadi herself, were first generation immigrants. Some other immigrant women felt they could not contribute as they were “just” homemakers.

“We tried to get them to see that they could contribute whatever skills they had, whatever knowledge they had, even if it wasn’t formal education,” Elkadi explained. “We would have sessions about parenting and how to be a more productive member of society, from an Islamic perspective. That was our primary concern: how to get women to become more active in the community. 

She would write articles for Al-Imtihan Magazine about the different issues that women were facing. She also helped organize an effort to make different items to sell to the Muslim community.

“I remember, one year, it was very hard to find long sleeved dresses to wear for Salah, so we bought cloth and made dresses. We then sold them at the convention.”

They also created Islamic coloring books for kids and helped compile a book about Islamic parenting as well. Looking at the bazaar today with such a wide range of products, it is interesting to learn about its humble beginnings. The idea for the bazaar and selling Islamic items began with Elkadi and the women’s committee several decades ago.

On a personal note, Elkadi reminisces about her experiences attending the conventions, not only as part of the women’s committee, but as a Muslim woman and mother. She remembers listening to speakers, like Jamal Badawi. Her favorite talks were centered around spirituality rather than politics. She fondly looks back on how she was able to quickly make friends with everyone at the conventions, and how close they became. She still remembers how happy she felt being able to see her friends each year at the conventions.

“What I miss now is that when I go to a convention, I don’t know anyone,” she says.

The Muslim population has grown over the years making the conventions a lot bigger than they used to be. At the start, it was a small group. Everyone was able to talk to and meet just about everyone, but with bigger conventions, it is a little harder. Elkadi admits she does miss the way the old conventions felt, as she prefers smaller, familiar groups. She knows that having a big venue is necessary, as the Muslim community has grown.

“I have never enjoyed large crowds, but that’s just a personal thing,” Elkadi said.

“When the conventions used to be smaller, there used to be only one big Islamic speech at a time. In the evening, after the main speeches, there would be group discussions on different topics. Some people would teach things about Hadiths, Fiqh, and even topics students were majoring in, like accounting. I would talk about science and technology to engineering students,” Khan explained.

The group discussions worked well because of the smaller size. Now that the conventions are bigger, there are different sessions happening all at once throughout the day, with one big session that everyone attends at night.

“Multiple parallel sessions are nice as they can cover a variety of topics. However, that’s a little frustrating for me, because if there are two or three in the same time slot that I would like to attend, I can’t pick one,” Elkadi said.

Even though she misses the smaller, more familiar gatherings, she knows the heart of the convention is the same. It is just on a bigger scale to accommodate the growing needs. 

The ISNA convention has not only been a means to spread Islamic knowledge but also build a sense of community and belonging. And that is exactly what it did for Elkadi and her family. 

Rabiyah Syed, a Junior at Naperville Central, loves photography and is interested in pursuing a career in the medical field.

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Sept/Oct 2023

Through its wide array of services, ISNA has undoubtedly touched hundreds of thousands of lives in six decades. From conventions that provide spiritual guidance through highly qualified scholars, to high-level engagement with federal and state administrations, ISNA is looked upon as a leader in various areas.

Vice President, Kareem Irfan, who has been associated with the organization since 1984, was attracted to ISNA through the convention and since has served in various high-level positions dealing with Islamic wills, strategic planning, Muslim arbitration, and interfaith coalitions. His legal expertise helped tremendously when the State Department was investigating Islamic organizations.

“ISNA has been an incubator for many organizations that started with people getting together and pooling intellectual and financial resources. Several ISNA alumni work in top levels of academia, government, and the corporate and nonprofit world,” Irfan said. “I came back to ISNA when I could dedicate serious time because I strongly believe in leadership transparency. The higher up you go, the humbler you need to be. I have taken on this role as an amanah (trust) and that’s why I refer to myself as ‘Servant number 2’ for the community.”  

Treasurer, Azhar Azeez, has been with ISNA for the last 22 years. He believes ISNA has been able to thrive for 60 years because of the duas of our community and sacrifices made by the founding fathers and mothers and the leaders and volunteers that served this organization.

“The beauty of ISNA is that it is not ideologically driven. It is an all-inclusive organization,” Azeez said. Its leadership is elected through an electoral process. The membership or the general body is the top decision-making body. ISNA’s vision right from its inception in 1963 was that the Muslim community is very diverse. Anyone who believes in the creed (shahadah) is a Muslim. They should not be ignored because of their sect or school of thought.”

Both leaders agree that ISNA’s consistent interfaith and intrafaith work is considered a benchmark in the country for various communities to emulate. ISNA is also passionate about gender equality and women empowerment. Nearly every session in a conference or convention has a female speaker or presenter as part of policy.

The Education Forums bring hundreds of full-time Islamic and weekend school teachers under one roof and provide them innovative ways and solutions to cater the growing needs of our community. The chaplaincy programs assist chaplains in U.S. armed forces, hospitals, and universities. The matrimonial services benefit hundreds of couples every year to find suitable life partners. The convention bazaar brings more than 600 vendors annually promoting Muslim businesses and organizations offering important products and services.  

Leadership agrees that ISNA needs to enhance its online presence and leverage the MYNA success story. Mentoring around 3,000 youth annually with Islamic values and launching well-rounded leaders for tomorrow is no small feat.

With lots of successes under its belt, ISNA still has a lot of important work to do.

Tall Task Ahead                                                        

“ISNA needs to promote its services and have tiered levels of membership across the country. It needs to chalk out a network of regions and key cities where staff members host town hall meetings to understand current challenges,” Irfan said. “We need to recruit highly efficient staff in our Washington D.C. office to elevate its credibility on a national level.”

ISNA also needs to coordinate mental health programs and senior homes on a national level. There needs to be more collaboration with ISNA Canada – and perhaps even foray into Mexico to become a truly North American organization.

“The core responsibility of ISNA leadership is not just raising funds — but ensuring good use of the funds,” Irfan said. “To remain relevant, ISNA needs to have a finger on the pulse of the communities it serves. It needs to remain active on the civic, government, and interfaith levels.”

“I pray ISNA continues to offer these important services to the American Muslim community and provide solutions to the challenges faced by our community for the next several decades,” Azeez concluded.  

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The post ISNA’s Victories and Vision for the Future: Current Leadership Chimes In appeared first on Islamic Horizons.

By Ferial Abraham

Sept/Oct 2023

As a founding MSA member since 1963, my interest has always been in its growth.   

In Minneapolis-St. Paul, the mother of these communities was the University of Minnesota’s MSA chapter that met for Friday Quranic Study. Prayers, discussions, and planning occurred in Room 325 at the Coffman Union. Although the group was composed of both Muslim men and women, and some friends, a doctoral female student emerged as leader. 

To establish their legacy, they collected donations for a future mosque. This money was later used to help fund the Islamic Center of Minnesota in 1970. They also transferred many of their social events to the ICM including the tradition of the annual Ramadan Dinner.

In 1967, Minnesota Muslims took another step forward. That’s when a Muslim man registered with the State to be able to solemnize Muslim marriages in accordance with state laws allowing an Islamic legal ceremony. His responsibility included signing the State Marriage License and sending it to their local courthouse for recording. The courthouse would return a copy to the married couple.

My early experiences at the University of Minnesota Minneapolis-Saint Paul Campuses were unique. At that time there were no mosques in Minnesota. Today there are 92. I met MSA members at the Prophet’s (salla Allahu ‘alayhi wa sallam)) birthday celebration. I was a graduate student in summer sessions — the only way I could afford graduate school. 

The Friday evening Qur’an Study would meet at 7:30 p.m. Our group consisted of about 10 sisters and brothers and sometimes friends. We were the only Muslims we knew on campus. I lived at Bailey Hall on the Saint Paul Campus and would ride the intercampus bus to about three blocks from Coffman Union. 

It was a very warm evening in July when I walked to the intercampus bus stop after Qur’an Study. When no bus arrived, I started walking in the direction the bus would travel. It was very dark and I continued to walk from the Minneapolis Campus to the Saint Paul Campus. Years later, I clocked my walking path and it was almost four miles. These were the days when businesses closed early, there were no public phones that I could see, and really no other help. I arrived at my dormitory before midnight. 

In 1968, my mother and I moved to Saint Paul. It was the days of competitive graduate schools and less money. I became a U of MN teaching assistant and completed my Master of Arts degree. In the Fall, I began teaching at a local high school. At a winter graduation, Dr. Iffat Shah (from MSA) and I received our degrees. The MSA students and friends had a graduation party for us at what they called the Muslim House, a rental home, in Saint Paul. My guests were my mother and my aunt from Dearborn, Mich.

In 1970, the MSA continued to meet at Coffman Union, having such activities as Welcome Parties for new students, celebration of the Prophet’s birthday, and Friday Prayers. Coffman Union is still the MSA meeting place today. There were also picnics at parks during the summer. The members truly enjoyed these events, and we would reach out to non-Muslims too.

The year 1970 was also a transition year for the community. The members were getting older and they wanted to expand to a non-university organization. The MSA would continue at the University of Minnesota. The new organization became the Islamic Center of Minnesota with articles of incorporation recorded in the office of Secretary of State (Minn.) on December 2, 1970. 

Donated funds were used as a down payment for a large rooming house and first floor meeting rooms, near the U of Minnesota campus calling it the Dinkytown ICM. ICM’s general activities in the years to come were celebration of Eid al Fitr, Eid Al Adha, Islamic New Year, Ashura, the Prophet’s birthday, Ramadan Dinner, ICM  picnics, ICM Newsletter and publications, and an Islamic Sunday School for children. In 1973, the Women’s Islamic Society began their activities. They had a board of directors and several officers. Rafaat Hager was appointed as the first ICM imam.

In 1975, the location of the ICM changed. The Abukhadra family, originally from Saudi Arabia, gifted a building in Columbia Heights, Minn. This building was headquarters for several years and provided a first-floor prayer area. It is called the Abu Khadra Mosque.

In addition to the Dinkytown ICM, the Abukhadra Mosque, a new building called the Islamic Center of Minnesota in Fridley, Minn. was added in 1984 from membership contributions. In a few years, an Islamic Day School was added for grades K-10 on the adjacent land and connected to the Center — the Al Amal School with academic excellence. 

What followed in the next years was the purchase of land for several Islamic cemeteries and body washing rooms in some mosques. Many additional activities are available at the Fridley ICM. These include discussion groups for sisters (in a donated house next door to the Center), free medical clinic on Sundays, larger Saturday and Sunday Schools for children, Interfaith Dialogue Groups, and Youth activities to name a few. Lunch was served on Sunday and dinners and bazaars continued. The ICM provided vital support for its members and neighbors.

The Women’s Islamic Society is a very helpful support group for Muslim women. Not only did they find friends, but also worked together on projects promoting Islam. The group provided yearly dinners mostly at the International Institute of Minnesota during  the mid 1970s through the 1980s to the public by reservations only. They would feature a predominantly Muslim country, its food, its cultural presentation and entertainment. They included a bazaar selling homemade items and cookbooks published by the ICM. 

As membership increased, many families moved to other locations in the area. They saw the need for mosques and centers in their localities as many new immigrants arrived in Minnesota. The newer arrivals were from Afghanistan, Somalia, Bosnia, Somali, Burma, Sudan, Iraq, Syria, Iran, and other countries. Not only more mosques and centers were established but also restaurants, stores, retailers, and auto businesses. In Minnesota, Muslims can be found in many fields including government, health, education, and law.

The Metropolitan area mosques and centers are in the cities of Minneapolis, Saint Paul, Blaine, Bloomington, Brooklyn Park, Brooklyn Center, Burnsville, Columbia Heights, Fridley, Plymouth, Maple Grove, Maplewood, Eden Prairie, Woodbury, and others. The mosques and centers are on all four sides of this area as are the Islamic cemeteries. I recently found the gravesite of a distant Muslim relative, Mike (Muhammed) Abas at the historic Oakland Cemetery in Saint Paul, who died in November 1925.

More recent activities of the ICM were a party for the ICM founders in 2019, almost 50 years after its founding. Three years ago, ICM president Zaheer Baber established and hosted Khatera, Friday ICM Noon Lecture by Imams on Zoom.

Several of our community members were educated and taught at the University of Minnesota and Minnesota State Universities and Colleges and have made substantial contributions to North America and around the world. We truly miss the Ghazi family, Tasneema and the late Abidullah, who established IQRA International Education Foundation in Chicago.

Fast forward to 2023, the Muslim communities here are more different. There are more than 90 diverse mosques and centers. There are many graduate programs and affluent students. Many colleges and universities have their own MSA Chapters. Fifty-six years ago in 1967, we were the core members who established many flourishing Muslim communities with Allah’s help. We are immensely grateful.  

Ferial Abraham was born in North Dakota in 1939 and an only child. Her parents had immigrated to the U.S. with their parents when they were children. Her parents are listed Syrian but later that part of Syria became Lebanon. She taught high school for 39 years, 31 of which at a large suburban Saint Paul high school. She has always been active in Islamic organizations. 

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