By Yerusalem Work

Jan/Feb 2024

“We live in a mostly secular world that may have lost its connection to the divine,” said Tahira Wellman, a chaplain at New Jersey’s Hackensack University Medical Center. She’s the only Muslim chaplain in its pastoral care department. 

Yahya Hendi, the first full-time Muslim chaplain at an American university, was hired in 1999 by Georgetown University. Due to its small Muslim student population, Hendi, who was chosen to enlighten non-Muslims about Islam, has focused on the interfaith community.

Muslim chaplains work in hospitals, universities, prisons, and many other settings. Mutahhir Sabree (administrator, the Distance Learning Prison Initiative) works to provide free courses in Islamic Studies to inmates nationwide. Interacting with more than 3,000 male and female inmates, he teaches and prays with them, as well as encourages them to identify with the prophets of Islam and the multitude of spiritual stories in the Quran, such as the lives of prophets Yusuf and Ayyub. 

The challenges believers face aren’t unprecedented, for “Verily, with hardship comes ease” (94:5). Success is within reach with the proper attitude and a concerted effort. Our goal is to set forth the right intentions and attain the results that will please God.  

Muslim chaplains enter the profession from a variety of routes. Some pursue a seminary degree; others travel to the Middle East and North Africa for a deep dive into Arabic studies and to obtain authentic traditional knowledge of the Quran and Sunna. Some begin as volunteers, while others are trained in pastoral care. Whatever the route, these individuals can play a vital role in the lives of knowledge seekers — both beginners and advanced. 

Muslim chaplains must not only have a robust knowledge of Islam, but also be aware of developments in today’s philosophical discourse, including the arts and sciences. The postmodernism taught in universities can deter many Muslims — plagued with doubt — from practicing their faith. Objectivity is considered a myth, and subjectivity is exalted. Speculation as well as free association replace order with chaos. Even third-wave feminism disrupts the intellectual pursuits of Muslim feminists, for feminism looks different in Islam than it does in opposing ideologies. Muslim thinkers can take the reins and offer practical solutions for navigating one’s way through the world in a way that is compatible with Islam. 

Joshua Salaam (president, Association of Muslim Chaplains) has traveled the world performing with the popular nasheed singers of Native Deen. Currently a chaplain at Duke University, armed with a Doctor of Ministry from Hartford Seminary (now the Hartford International University for Religion and Peace), has studied Christian-Muslim dialogue in depth on the graduate school level. 

“Chaplaincy is a nice blend of art and science,” Salaam said. “Chaplains who receive official training in pastoral education learn the art of listening without the presence of their own biases. This allows the chaplain to get the individuals where they want to go instead of where the chaplain thinks they should be. Mastering this tool is an art. But the tools themselves are a science.” 

We have so much to learn from his vantage point. 

Chaplaincy Challenges

Like other fields of work, chaplaincy also has its challenges. Since a chaplain is forbidden to proselytize, even when Chaplain Wellman believes a non-Muslim patient would benefit from Islamic teachings, she cannot initiate such a conversation. Instead, she extends psycho-spiritual support and tries her best to embody prophetic character in her interaction with patients, as “a sort of silent da‘wa.” 

Wellman has helped clients overcome the fear of shame when navigating a culture in which families don’t speak out about hardships. In one case involving a wife being her husband’s sole caregiver, Wellman enabled her to vocalize her fear and burden while improving her self-care approach and help-seeking behavior. The solution often comes from the client, because the chaplain simply facilitates the treatment by providing a safe space for exploring the client’s need, moving from survival to self-actualization. 

Wellman also helped disentangle a client from the cycle of abuse imposed by a Muslim, which was distancing her from Islam. Many times an abusive relationship causes a person’s faith to plummet. However, due to Islam’s virtues and God’s mercy, she modeled a mirroring exercise that helps people imagine a world without harsh human judgment and abuse of power. 

Ultimately, she believes a person’s connection with God is what really brings about change. A chaplain can advise, but it is truly Allah subhanahu wa ta‘ala who guides,” she said.

The ISNA Chaplaincy Program

ISNA’s active chaplaincy program is dedicated to offering services to Muslim chaplains through endorsement, education and training, and leadership development. This program endorses chaplains serving in the Army, Air Force, Navy, prisons, hospitals, universities and other institutions. ISNA honors them by qualifying them to offer care, spiritual guidance, support families in times of grief and loss, ensure religious freedom and offer similar services. 

One of this profession’s foremost benefits is the privilege of representing Islam in mainstream American society. As an ambassador for Islam and a professional chaplain, you’ll have the opportunity to share and exchange your Islamic life experiences with colleagues from multiple faith or even non-faith backgrounds in a very collegial and non-threatening manner.

In addition to either performing or providing religious services, as well as attending to their clients’ other spiritual or pastoral care needs, Muslim chaplains are responsible for organizing and conducting all Islamic religious services (e.g., the Friday, funeral and Eid prayers). Held to high standards, they abide by strict ethical considerations (e.g., privacy and freedom from discrimination based on age, ethnicity, gender or disability) and follow the Prophet’s (salla Allahu ‘alayhi wa sallam) conduct. They listen without bias to clients facing grief, worries, fears and other pivotal, life-changing pressures. Counseling may be one-on-one or occur in groups –large or small. 

While the annual salary for an entry-level Muslim chaplain is, on average, approximately $45,000, military chaplains often make significantly more — an average of $90,000 per year. If you’re interested in becoming a chaplain, complete the application process on ISNA’s website (isna.net/chaplaincy-services), undergo a background check and abide by the Muslim Chaplain Code of Ethics. 

Yerusalem Work, a creative writer and the membership director of the Congregational Library Association, has a heart for interfaith dialogue and is a passionate community builder. A holder of a master’s degree in library science and prolific author, she regularly blogs and self-publishes her writing. Her short stories and poetry have been published in Muslim Matters and Tysons Interfaith. She considers it an honor and a pleasure to write on Islamic themes.

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By the ISNA Green Initiative Team

Nov/Dec 2023

The ISNA Green Initiative Team continues to reach out, build relationships, and collaborate to educate everyone about Islam’s environmental justice teachings to address the multi-level climate crisis. Here are some of our recent efforts that promise to move forward, especially toward celebrating our tenth year in service in 2024. 

The team continues partnerships with several organizations, among them Wisconsin Green Muslims (WGM); the Chicago Muslims Green Team (CMGT); Faithfully Sustainable (FS); the Association of Muslim Scientists, Engineers, and Technology Professionals (AMSET); the Islamic Medical Association of North America (IMANA), the Pen and Inkpot Foundation and GreenFaith (GF). We appreciate their collaboration.

Representing at the Parliament of World Religions

The Green Initiative Team represented ISNA at the Parliament of the World’s Religions (PoWR) — the world’s largest gathering for interfaith leaders — held on Aug. 14-18 in Chicago. Founded in that city during 1893, this event brings together leaders and followers of all faiths to work together toward a common goal.

This year’s theme was “A Call to Conscience: Defending Freedom and Human Rights,” with a specific focus on fighting authoritarianism. The speakers, panels and programs focused on climate change, human rights, food insecurity, racism, women’s rights and other social justice-related issues.

The ISNA Green Initiative Team participated in several sessions. Huda Alkaff (founder and director, WGM) and Saffet Catovic participated in the “Climate and Environmental Justice” session, which focused on environmental justice as the principle of fairness and equal rights for all people regardless of their differences, specifically with regard to environmental risks and benefits. Although every person has the right to a safe, healthy and sustainable environment, it has been well established for decades that people of color, Indigenous people, and the poor and marginalized are disproportionately affected by environmental dangers, such as toxic pollution and extreme weather. 

“Sacrifice zones” exist where polluting facilities are located and toxins are deposited without protection. Other factors impact health and little or no aid is provided to mitigate the negative consequences. Such environmental injustice is systemic. 

In this program, environmental justice movement leaders presented on current issues, reported on actions being taken, and made proposals for the way forward. The ethics of environmental justice were considered from diverse religious perspectives, and speakers describe what faith communities are doing — and can do — to engage the climate emergency, loss of biodiversity and pollution to achieve a just transition. 

Huda Alkaff, Saffet Catovic and Nana Firman presented in “The Environmental Spirit of Islam: ISNA Green Initiative Team” session. They stressed the Oneness of Allah and His creation, justice, compassionate stewardship, signs of the Creator, trust in the Creator and living in just balance with nature. All of this is led through the optics of faith in action, as manifested by the team’s works and activities that are implementing Islam’s core environmental tenets. They also discussed stewardship as a collective responsibility to care for Earth and each other across all faiths, nationalities, and ethnicities via advocacy, environmental justice, personal lifestyle choices, and consumption.

Huda Alkaff presented in the “Connecting Faith, Environmental Justice, and Solar Power” session. This session dealt with how solar energy’s unifying power can help overcome Islamophobia, sharing her own personal stories and studies in Wisconsin. Exploring faiths united through the Sun’s  power and how it can bring people of faith and goodwill together to address the climate crisis; care for Earth and each other; save money to reinvest in missions of justice; move toward an equitable, efficient and renewable energy future; and how to advance just solar energy distribution through building interfaith relationships.

Huda Alkaff, Saiyid Masroor Shah, Saffet Catovic (ISNA Green Initiative) and Layalee Beirat (CMGT) addressed the “Climate and Environmental Justice: Locally and Globally” session. The session dealt with Islamic values related to working together for justice, equity, dignity, inclusion and addressing the climate crisis and environmental injustice.

Representing in New York 

Huda Alkaff represented the ISNA Green Initiative Team at the “Muslims for Climate Justice Summit: The Earth as our Amaanah,” by Faithfully Sustainable held Sept. 9-10 in New York City in person, and virtually at the “Climate Justice: What Does Islam Say?” session.

The theme was that as Muslims are Earth’s stewards, we must do everything with the best of intentions and, in addition, are responsible for aiding those disproportionately affected by climate change. A sub-session, “Climate Justice in Islam,” explored the intersection of Islamic values and environmental activism, as well as stressed the importance of addressing the disproportionate impacts of climate change on vulnerable communities. 

Nana Firman (senior ambassador, GreenFaith) participated in the “Decoding the Science of Climate Change: Fossil Fuels, Emissions and Carbon Footprints” session, which discussed that paying attention to our planet is a prophetic sunna. Now more than ever, Earth’s climate needs our care and intervention. However, reversing the damage requires that we understand why it is happening.

Members of the ISNA Green Initiative Team participated in the March to End Fossil Fuels, held on Sept. 17 in New York City. This march, part of the Global Fight to End Fossil Fuels, registered 400+ actions, marches, rallies and events worldwide. These mobilizations were coordinated by 780+ endorsing organizations and were expected to draw millions of participants. 

These actions are part of a mass global escalation demanding a rapid end to fossil fuels in a just and equitable manner ahead of the UN Climate Ambition Summit, which was held on Sept. 20 in New York City. UN Secretary-General António Guterres has called on world leaders to make ambitious commitments to phase out fossil fuels.

The latest data backs up the International Energy Agency’s finding that no new fossil fuel extraction can be developed under a 1.5°C limit. It also shows that over half of the existing fields and mines could be shut down early while protecting workers and communities. This responsibility lies with the leaders of rich nations that have a historical legacy of pollution to deliver a fast and fair phase out of fossil fuels and fund it globally. 

Presenting at the ISNA Convention

ISNA Green Initiative Team also participated in two of the ISNA convention sessions.

During the “Impact of Human-Caused Climate Change on Vulnerable Communities” session, Saiyid Masroor Shah (AMSET) and Marium Husain (IMANA), noted that the global temperature had risen almost 1.5°C above pre-industrial levels and that human-caused greenhouse gas emissions are increasing. With evident consequences from this summer’s record-breaking heat waves across three continents, record low sea ice in Antarctica, flashing red signs of severe climate impacts and the worldwide grave consequences of climate change on the ecosystem, economy, energy, agriculture, health and the economically disadvantaged. 

The ISNA Green Initiative team is doing its part to educate and participate in activities related to the environment and climate change. Please join hands to make the world a better place. As God ordained us to be the stewards of Earth, let’s fulfill our responsibility.

ISNA Green Initiative Team: Huda Alkaff, Saffet Catovic, Nana Firman, Uzma Mirza and S. Masroor Shah (Chair)

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By Sundus Abrar

Nov/Dec 2023

Trigger warning

Access to mental health treatment is not something new to Islam. Dating back to the 8th century, maristans (Farsi: a place of healing) were dedicated specialized wards for psychological illnesses within the larger Islamic hospital complex. They later became stand-alone institutions dedicated solely to treating the mentally ill. 

In the U.S., Maristan is a registered nonprofit based in California. Along with ISNA, it co-hosted a day-long suicide response training for community leaders at this year’s convention. It was led by Dr. Rania Awaad (co-founder of Maristan; clinical associate professor of psychiatry, Stanford University) and Dr. Sadiya Dhanani (fellow physician, Stanford University).

The U.S. Department of Health and Human Services recognizes Maristan’s training as a model to emulate and create best-practice guidelines in faith-based and interfaith communities that will be disseminated nationally. 

Stigma around mental health care is deep rooted within the Muslim community, and suicide is a prevailing concern. Assessing the risk of suicide is challenging, for Muslim families seldom report suicide deaths and attempts they believe it’s a sin. However, it’s still very much present. 

“As a North American Muslim community, we have fallen short. Our community has held mental health as a taboo, and suicide as a taboo within a taboo,” said Dr. Awaad. “It has taken far too long for us to acknowledge it.” 

Out-of-State Trainees

“It really is strange that we are not ready to talk about it,” said Farhiya Ahmed, one of the training’s attendees. She was referring to the devastating occurrence of a young engaged couple’s murder-suicide in her hometown of Columbus, Ohio — the third such death by suicide in the state’s Muslim community in three years. The couple was well known in the young women’s halaqa group that she mentored. 

Ahmed has an associate’s degree in Islamic studies and is currently pursuing a master’s in psychology. She felt compelled by her community’s uncertainty to make a one-day trip to Chicago solely to attend the training. “I didn’t even know how to verbalize around what happened and what words to use to calm the family and community.”

Attendee Umbreen Akram from Dallas recounts her uncertainty prior to attending the training around how to compassionately respond to a family’s recent loss due to a murder-suicide in the neighboring suburb of Allen. “I didn’t know if I should even attend the janaza. I questioned my intent. Would I be able to truly help beyond just being a spectator?” 

A software engineer by profession, Akram also serves as chaplain for a women’s prison and volunteers for Calls for Comfort, a call and text service for Muslimas who need support. She found deep reassurance in Dr. Awaad’s credentials in Islamic law and medicine. “It is important to have both included to understand the religious aspect and medical side of the issue to know how we can genuinely show up and hold space for families affected,” she said.

The training, which occurred on the convention’s final day, enabled community leaders from across North America to participate. It was the sixth event of its kind — but the first at ISNA — and included imams, mosque board members, chaplains, teachers, doctors and therapists from 11 American states and Canada. 

“I appreciate ISNA’s support in making this happen. It would have been really difficult to reach smaller remote communities without it,” said Dr. Awaad. 

Dr. Dhanani commended ISNA on its approach to addressing mental health and the convention’s relevant sessions. “ISNA’s forward thinking has helped bring this to the community,” she said.

If you or someone you know are in need of mental health support, please refer to resources on https://maristan.org/resources. In the event of a mental health crisis, please call/text the crisis hotline 988.

The Three Stages of Response 

Prevention: Having access to mental health and being aware of resources, such as calling 988. The community needs to address mental health issues seriously. Maristan has prepared khutbas on the topic. For more information on Maristan’s Community Suicide Response work specifically please visit: https://maristan.org/muslimsuicideresponse. 

Intervention: Addressing individuals with suicide ideation and responding appropriately. Trained professionals have specific guidelines that can ensure that the situation is handled in a helpful way and not escalated. 
Postvention: Addressing a suicide loss and guiding the community’s leaders on how to address it in order to avoid a contagion effect and reassure family and community. There are guidelines on how to report/discuss suicide. For example, people should not disclose specific details to prevent other attempts. Instead of saying “committed suicide,” we should say, “death by suicide.” Maristan also has a response team ready in the community to respond to events.

Sundus Abrar is a parent of two, residing in Chicago

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By MYNA Staff

Nov/Dec 2023

The Prophet salla Allahu ‘alayhi wa sallam said, “There lies within the body a piece of flesh. If it is sound, the whole body is sound; and if it is corrupted, the whole body is corrupted. Verily this piece is the heart.” (Al-Bukhari, 52 and Muslim, 1599).

The Prophet Ibrahim, alaihi salaam,  prays in the Qur’an, “…Oh Allah, do not allow me to be put to shame, on the day when all will be brought forth, on the day when nothing will avail anyone from money or children except he who comes to God with a sound heart (that is saleem). (26:87–9).”

What can give you power to stay grounded as you move through the challenges of life? 

What is the thing that can keep you in a state of gratitude? 

How can you adopt and maintain a zoomed out perspective that allows for reflection without emotions clouding your rational thoughts?

It is a sound heart. Al-qalb al-saleem. A sound heart is free from any blemish, illness, or issue. It recognizes life for what it is: a test for the believer, a place to worship and to practice patience while the promise of happiness awaits in the hereafter. But while many of us focus on how to keep our physical bodies healthy, we pay little attention to what it means to have a healthy, sound heart.

Between July 23 and August 5, MYNA hosted week-long summer camps in six different states. From Pennsylvania, California, and Texas, to Wisconsin, Indiana, and Georgia, 504 campers explored the foundations of tazkiyah, (purification of the heart.) They learned about the signs, symptoms, and cures of some of the most common and detrimental spiritual diseases. Youth took a deep dive in this essential prophetic practice and cultivated their consciousness, character, spirituality, and morality as young Muslims in America. 

Camps featured speakers such as Shaykh Mikaeel Ahmed-Smith, Shaykh Rami Nsour, Ustadha Hosai Mojaddidi, Shaykh Hunzla Zaidi, Shaykh Sa’ad Quadri, and more. Lecture topics included in-depth reflections on detachment from dunya, intentions and fighting off arrogance, adopting an attitude of gratitude, and not being heedless of death and our final day. Youth also participated in a number of interactive workshops and recreational activities, including swimming, high ropes courses. Some camps even included boat rides across serene waterfronts.

“I don’t know where I would’ve been without MYNA,” Mahmoud El-Malah said. “I’ve been  going to MYNA camps since I was 12, and I experience every camp as if it’s my first. MYNA has played a vital role in my childhood and upbringing. It taught me that no matter where I live, I can always find friends that can bring me closer to Allah. Every camp has taught me a new aspect of our religion.”

Visit www.isna.net/youthdev/ to find out about MYNA Winter Camps 

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By MYNA Staff

Nov/Dec 2023

“MYNA is the place to be.”

This was the consensus of thousands of people set on making it inside the MYNA lecture hall throughout the ISNA Convention weekend.

On September 1st, MYNA youth opened the doors of their lecture hall to kick off the 39th annual convention. Throughout the evening, people peeked through the doors and were drawn into the sessions, taking their seats with people from every corner of the continent.

The biggest risk in facing the world as a Muslim youth is getting lost. 

When you need help, who are you asking? 

When you need a role model, who are you looking at? 

When you are lost, which path do you follow? 

The beauty of our deen is that we have been given answers to all these questions. In a world where it is so easy to get lost, it is important that we stick to Divine guidance. Throughout the weekend, the MYNA track focused on “Charting the Course” and walking through a survival guide for muslim youth. The weekend was designed as a comprehensive “Survival Guide” to equip young Muslims with the knowledge, skills, and support needed to thrive in their faith and identity.

MYNA youth planned out an engaging weekend with lectures, workshops, and activities. While the sessions were targeted specifically towards youth, they attracted everyone including young children and adult attendees, all racing to get seats in the MYNA sessions. There were various thought provoking topics, including Learning from “Their Legacy: The First Believers” and “God, Are You There?”. The MYNA hall quickly filled up and lines began forming outside the doors filled with people waiting to get into the MYNA sessions. MYNA was joined by a wide range of speakers, including Dr. Yasir Qadhi, Imam Mohamed Magid, Dr. Rania Awaad, and countless others.

Many people were learning about MYNA for the first time during the convention, and were pleasantly surprised to learn that every part of the youth sessions was planned and facilitated by youth from all over the country. As youth entered the MYNA Zone on the second floor, they were welcomed into an environment where they were surrounded by their peers–Muslim youth, all experiencing similar things and facing similar struggles. After experiencing the convention, countless youth were inspired to get involved with MYNA and continue to stay connected with their newfound community.

The convention was a resounding success, leaving attendees equipped with invaluable tools to navigate the complexities of adolescence while remaining steadfast in their faith. The event served as a beacon of hope, uniting youth from diverse backgrounds under the common banner of Islam. It is anticipated that the knowledge and connections forged during this convention will serve as a guiding light for Muslim youth on their journeys of faith and self-discovery.

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By Rasheed Rabbi & Convention ReportersTeam

Nov/Dec 2023

During the late evening of Sept. 2, Chicago’s Donald E. Stephen Convention Center buzzed with the eagerness of thousands of Muslims awaiting a unique religious experience as distinguished scholar Yasir Qadhi stepped onto the stage. But instead of dazzling the audience with a complex theological discourse, he led them on a journey through his own humble beginnings. With warmth and authenticity, he shared memories of Jamal Badawi (former member, ISNA Board) and this year’s recipient of the prestigious presidency award.

Sharing the same podium, Hisham Altalib, a living legend in ISNA’s history (an earliest leader of MSA and among founders of ISNA), requested for an extra minute, as his time came to close, only to complete the names and pay homage to those who had paved the path for Muslim Americans.

On Saturday afternoon, hundreds honored Ihsan Bagby, at this year’s sold-out Community Service Recognition Luncheon (CSRL) award. In his celebratory speech, he acknowledged the influence of Iqbal Unus (president, 1970-72). His gratitude flowed for wife, Waheedah Amatullah Muhammad, the guiding force behind his achievements.

On the evening of Sept. 3, a remarkable tableau unfolded. Twelve living ISNA presidents gathered on stage to receive well-deserved awards. All of them expressed their gratitude to those who had supported their leadership. If one missed a name, another swiftly rectified the oversight, thereby creating an awe-inspiring display of unity.

Honoring from the Heart 

These moments are mere glimpses of ISNA’s 60th convention, an event at which people from every corner of the globe converged to honor others. But this was far from an orchestrated performance; rather, it was a heartfelt repayment of a debt owed and a realignment with the past leaders’ shared path to success. In this age of Western modernism, where predecessors are often dismissed as outdated, the convention shone as a rare gem, illuminating a culture of respect that is increasingly precious. Such reverence is well-deserved because they directed the audience toward the perpetually radiant source of prophetic inspiration. 

Within this enclosure, the echoes of history and the spirit of gratitude guided attendees to transcend the boundaries of time and space, forging a profound connection with the prophetic tradition. Each speaker implored the audience to embrace the prophetic model so they can thrive amidst modern society’s temptations and distractions while remaining mindful of the Divine’s immersive authority.

The convention commenced with the jummah prayer, underscoring the significance of prophetic inspiration. President Safaa Zarour invoked the intense ambiance of the Day of Judgment, when even a nursing mother will be consumed by the weight of her worldly deeds. Asking how many of our deeds will be accepted on that day, he shared the myriad initiatives offered by ISNA and invited all attendees to help alleviate the burdens of accountability.

ISNA’s endeavors have expanded exponentially over the span of its six-decade existence, ushering in the formidable task of encapsulating it all within a three-day convention. To fulfill this goal, it crafted a systematic blueprint that unfolded during scores of sessions, featuring 150 speakers to reach 20,000 longing hearts. This often spiraled into daily commitments and the complexities of contemporary crises, as attendees felt too imperfect in their quest to connect with a perfect God. 

Providing the minutia of those moving sessions is constrained by space, but I feel compelled to offer a high-level overview of how these pivotal sessions are intricately interlaced to heighten our awareness of God and enhance our level of engagement.

Session Snippets

The convention commenced by delving into family dynamics. Shaykh Badawi shed light on the macro view of family, tracing it back to Adam (alaihi salaam) and how God ennobled the Children of Adam (Quran 17:70). He also spoke on the micro aspects of maintaining nobility within marital relationships. Abdullah Idris Ali (president, (1993-97), emphasized the concept of marriage and the ideal mindset required for it. Muhammad Nur Abdullah (president, (2002-06) highlighted the unique Islamic approach to embracing differences in race, culture, and color by emphasizing compassion in marriage. 

Muslema Purmul (chaplain, University of Southern California; co-founder, Majlis) structured these ideas into three tenets: the spiritual foundation to bring spirituality into everyday life, the intellectual foundation to understand eschatology and the embodiment or application of spirituality and knowledge in daily life.

Faith flourishes through interconnectedness and mutual support among families and broader communities. The next session delved into community cohesion. Imam Mohammed Faqih of Memphis stressed active listening and drawing inspiration from the first four caliphs, who valued open communication even during times of conflict. Mustafa Umar (religious director, Islamic Center of Irvine) elaborated on the Quranic applications as a theoretical constitution. Muhammad Ninowy (scholar, author, and physician) addressed using usul and fiqh to explain how clashes of the mind can result in clashes of the heart, leading to a loss of faith.

 Friday’s final session concentrated on adab, defined as engaging in the prophetic model to become resilient. Abdul Nasir Jangda (founder and director, Qalam Institute) explained that religious devotion is a vehicle toward one’s goal. Muhammad Akram Nadwi (dean, Cambridge Islamic College) stated that the Quran teaches us how to improve engagement by incorporating faith in our lives. He drew examples from the Prophet’s (salla Allahu ‘alayhi wa sallam) life. 

Ingrid Mattson (president, 2006-10), focused on keeping engagements positive during times of grief. Zaid Shakir (co-founder, Zaytuna College) stated that he held the attendees accountable for acting upon the Quran’s words to cultivate resilience in a world filled with multidimensional crises.

Saturday morning sought to address this accountability by making Islamic education in this country more engaging. Habeeb Qadri (educator, author, and youth activist) shared his research on students’ engagement levels and how technology can help increase them. Susan Labadi (member, ISNA’s Education Forum Committee) focused on including AI tools, specifically the KhanAmigo and Muraqaba mobile apps, to navigate the “Volatile, Uncertain, Complex, and Ambiguous (VUCA) world facing unprecedented challenges” (https://muraqaba.app/).

Quality education is essential to dealing with discrimination, racism, Islamophobia, and other aspects of global diversity. Margari Hill (co-founder, MuslimArch) and Ameena Jandali (founding member, Islamic Networks Group) sought to raise awareness of these aspects for better engagements. Hill explained DEIA (Diversity, Equity, Inclusion and Access) training and the 4F (Fight, Flight, Freeze and Fawn) response to help people cope with uncomfortable situations. 

While these are internal aspects needed to change psychological mindsets, Jandali urged their application in external environments, such as hospitals and law enforcement teams, to facilitate a welcoming environment to engage unbiasedly with all. Ubaydullah Evans (executive director, American Learning Institute for Muslims) concluded the session by applying these techniques to address the community’s enduring racism and inequality.

On Saturday evening, the audience was ready to embark on the personal journeys of leading Muslim luminaries who overcame challenges and harnessed hope during difficult times. Dalia Mogahed (director of research, ISPU) shared a unique reflection on Quran 82:8: “when the girl [who was] buried alive is asked.” She noted that on the Day of Judgment, silent and inanimate objects will be given a voice, and then challenged the audience to reflect upon their accountability for the millions who silently suffer from discrimination, oppression, and injustice. 

Imam Shiraj Wahaj made a poignant reference to George Floyd’s death at the hands of Officer Derek Chauvin. He was convicted, and his fellow officers Tou Thao, Thomas Lane and J. Alexander Kueng were held accountable for their complicity. Wahaj cautioned against such complicity.

Closing Session

During the well-attended Saturday closing session, Shaykh Yasir Qadhi led us toward fulfilling that accountability simultaneously in this world and the hereafter. He urged the audience to sincerely acknowledge this country’s moral bankruptcy and family crises, even if “cancel culture” abandons us, because God is with us. He remarked that Muslims transcend the left-right and Democratic-Republican divides, because they are Muslims first, the Quran is their guide, and the Prophet is their role model. 

Hamza Yusuf (co-founder, Zaytuna College) explained that Quranic and prophetic engagement is a means to harness the light of righteousness, which will make Muslims recognizable on the Day of Judgment. He urged everyone to assess their actions and engagements to determine whether they are a source of light or of fire in the hereafter. Ieasha Prime (director of women’s programming, Dar-al-Hijra Islamic Center) assured the audience that everything Islam prescribes is for humanity as a whole, not just for Muslims.

Muslim Americans’ rationality and individual strength were the topics of discussion for Sunday morning’s session. Marium Husain (President, IMANA) explained how Islam makes complete sense when viewed through the lens of medical science. Imam Shamsi spoke on harnessing physical, intellectual, spiritual, mental and familial strength with faith to yield peace and tranquility in families. Uzma Syed (Chair, National Muslim COVID-19 task force) elaborated upon nurturing a relationship with oneself, and Rania Awaad (clinical associate professor, Stanford Department of Psychiatry and Behavioral Science) explained the Sunna’s teachings to utilize available resources to accept and manage overwhelming emotions.

The subsequent session brought together political leaders and figures to share the progress of American Muslims with the audience. Mizan Basrwy, the White House’s liaison to Muslim Americans, confirmed that President Biden had prioritized addressing Muslim American concerns and presented a letter from him. Representative Summer Lee (D-PA-12) voiced her concerns against the forces that work against minority communities like Muslims and African Americans.

The concluding Sunday main session was dedicated to youth empowerment. Hadia Mubarak, former MSA president, stressed the need to withhold judgment in order to radiate the unconditional love necessary to fostering a welcoming environment in our ever-diverse society. Yasmin Mogahed (author and international speaker) highlighted the current identity crises as a resulting complexity of extensive diversity without godly references. She pointed out that we used to question our national or ethnic identity, but now face basic questions about our gender or species. To counter the challenges posed by immoral societal norms, she pointed out the necessity of embodying a lifestyle rooted in constant engagement with godly guidance. 

Yahya Rodis (founding director, Al-Maqasid) referred to Surah al-Kahf to illustrate how God strengthened the hearts of those youth who demonstrated their faith both in words and action. Finally, Abdul Wahab Waheed (co-founder, Mifta Institute) ended the session by mentioning the impactful actions prescribed by the Prophet, highlighting that true influence means impacting more people rather than accumulating individual success and wealth.

The final session brought all 12 living ISNA presidents on stage, thereby exemplifying how to become impactful individuals. This convention stood as a powerful testament to unity, respect, and dedication, all central to ISNA’s mission. Additionally, the Q&A session with the Fiqh Council of North America’s scholars addressed a full-room audience to explain the Sharia rulings on such issues as mortgage, niqab, and divorce. 

ISNA’s History Panel covered the fascinating tale of ISNA’s emergence. The “Intentionally Parenting the Next Generation” session called for investing time in our children’s spiritual growth, and two AMSET sessions delved deeper into global warming and cognitive health. Each session echoed the call for Muslim engagement in mainstream society. 

This year’s convention served as a vibrant celebration of shared values, a living embodiment of prophetic inspiration, and a resounding call to engage in pursuits aligned with our passions. What set it apart was the continuous appropriation of each session’s engagement with the eschatological purpose of life, nurturing our “religious conscience” throughout. For the three days of the Labor Day weekend, these enriching sessions let us dwell in God’s presence, which is not a faraway heaven but resides within our awareness and engagement in every fleeting moment. We were offered a taqwa-infused framework to cultivate a reciprocal closeness to God as the most rational, comforting, and guiding force in our American lives.

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 Center.

Other contributors to the report are Kiran Ansari, Sundus Abrar, Rabiyah Syed, and Tasnova Khan

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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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