By Margaux Blanchard

Mar/Apr 25

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

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

Challenges and Successes for Muslim Students during Ramadan

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

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

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

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

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

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

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

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

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

Policy Priorities in Diverse School Settings

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

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

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

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

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

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

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

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

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

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

Incremental Change Still Has an Impact

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

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

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

Margaux Blanchard is a freelance journalist based in Canada.

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The post How Ramadan Is Reshaping Educational Inclusion In North America appeared first on Islamic Horizons.

By Malak Kassem

Mar/Apr 25

According to a 2022 report by the New York City Mayor’s Office of Food Policy, about 1.2 million out of 8.4 million New York residents are food insecure in America’s largest city. The New York City Council confirms that the Supplemental Nutrition Assistance Program (SNAP) provides assistance to more than 1 million New York City households every year. While SNAP supports many food insecure households, nonprofit organizations are likewise essential in providing support to vulnerable communities across the city. They are safe havens for people to seek resources, advice and direction. According to NGO Base, a source for information about NGOs throughout the world, there are 245 registered Islamic nonprofits in the State of New York. However, many registered on this site are mosques, a fact which fails to account for nonprofits that are established by the Muslim community but are not necessarily Islamic institutions.  

According to a study by the Arab-American Family Support Center (AAFSC) , only 38% of surveyed food pantries in New York City offered halal options. According to a PBS report, more than 185,000 asylum seekers have entered the country since 2022, with many arriving from African Muslim-majority nations such as Senegal and Mauritania. As halal food remains inaccessible in most food pantries, traditional community support systems, such as mosques, are utilized year-round, but become especially exhausted during Ramadan when Muslims need regular access to halal food in order to break their fast and sustain their nutrients every day throughout the holy month. 

“The prices in New York City have skyrocketed so much that it’s very hard to afford the bare minimum,” said Zahra Omairat, the communications coordinator at Brooklyn’s Asiyah Women’s Center, an organization that supports Muslim women and children who have survived domestic violence. “But we try our best to alleviate some of that off their shoulders. New York City’s shelter system is not very accommodating for Muslim women, especially when it comes to halal food.” Asiyah helps alleviate food insecurity by helping clients navigate food and cash assistance programs such as SNAP and Electronic Benefits Transfer (EBT) cards. 

Omairat explained that oftentimes, government assistance isn’t enough. “Some women get $100 a month, which is a low amount of money for someone with multiple kids, or even just for herself,” she said. 

Asiyah also collaborates with local grocery stores to donate items such as chicken, produce, bread and rice for distribution. Her team reached hundreds of clients last Ramadan. They also plan to host weekly iftars for Ramadans in the future. 

Shahana Hanif, representative of Brooklyn’s District 39 and the first Muslim and Bangladeshi woman elected to the New York City Council, campaigned during the Covid-19 lockdown when her neighborhood of Kenington was hit especially hard. “Every supermarket shut down. It was very overwhelming,” Hanif said. “Immediately, my sister and I put together a fund relief for undocumented Muslims in particular because a lot of the food pantries were not giving additional funding to people who literally didn’t have anything.”

Many community members in Hanif’s district struggle to pay rent, land a decent-paying job, or afford basic amenities like childcare and even food. “It is imperative for me as an elected leader to ensure that the needs of our communities are met. And the needs of our communities are not unique,” she said.

In partnership with local organizations such as the Arab-American Support Center and Muslims Giving Back, Hanif and her sister created a food survival fund so that families won’t have to worry about putting food on the table and can instead allocate their money to other necessities such as rent. 

“This is our community,” Hanif said. “There is no shame asking for food or being on a line for food. We will work together to make sure that everyone is fed.” 

During Ramadan, Hanif’s office expands food distribution, surveying local residents about what they need for holiday preparations. They also hold an annual iftar dinner at Avenue C Plaza in partnership with the group Arts & Democracy. This is Hanif’s favorite Ramadan event. Her office purchases food from local halal restaurants and holds performances by local artists before taraweeh prayer.  

Amal Rady, the community manager at Malikah in Astoria’s Little Egypt, runs a halal food fridge at a local mosque year round alongside Wellness on Wheels. Malikah is dedicated to advocating against gender and hate-based violence through self-defense training, healing justice workshops, economic empowerment programs and community organizing. Like Asiyah and Councilmember Hanif, Malikah is involved in combating food insecurity. “We are rooted in the belief that everyone deserves to live with dignity and safety and have access to the resources they need to thrive,” Rady said. 

Most of Malikah’s clients are Arabs, Muslims, asylum seekers, and/or refugees. “There are a lot of things that are swept under the rug,” Rady said. “[Arabs and Muslims] don’t have access to resources or benefits that other communities may be able to access.” These benefits include government assistance. 

This Ramadan, Malikah is partnering with Islamic Relief USA to host a food truck outside their office twice a week to provide hot meals for iftar. The organization will also hold an iftar dinner at the Museum of Moving Image (MoMI) where the team expects to break their fast with about 200 asylum seekers. 

Malak Kassem, a journalism student at St. John’s University, has interned with Press Pass NYC and United Planet. She has written for The Torch, Prism Reports, and Gargoyle Magazine.

The post New York Community Leaders Help Muslims Combat Food Insecurity appeared first on Islamic Horizons.

By Hamza Mohammed

Mar/Apr 25

For many colleges and universities, Ramadan can be the busiest time of the year, attracting both Muslim and non-Muslim students alike. Many Muslim Student Associations (MSAs) hold special events and programs to help support Muslim students and faculty during Ramadan, as well as inform non-Muslim students and faculty about the importance that Ramadan holds for Muslims around the world. 

And the Muslim presence on college campuses throughout the United States is growing. One commentator, Amer Ahmed, noted, “On college campuses in the United States, Muslim Student Associations have more than doubled since 9/11, as now more than 400 local chapters exist.”

A 2019 Pew Research Center study revealed that 31% of Muslim Americans have a college degree, equating to roughly 1.25 million Muslims. And with so many Muslims seeking higher education opportunities, often far away from their homes, it can be difficult for Muslim students to find a sense of community, especially during important times during the Islamic year. Fortunately, many universities in the United States have established an MSA as part of the Muslim Student Association of the United States & Canada, established in 1963. 

Today, across the U.S., over 25% of universities have an MSA or a similar organization with this number growing annually. Many MSAs were created with the goal of working towards inclusion on campus by organizing weekly educational and community-building events for students to attend.

Below are examples of some North American MSAs and their Ramadan activities.

Rutgers University at New Brunswick (RU-NB) MSA

The Rutgers University Muslim Student Association (RU-MSA) serves one of the largest Muslim student organizations in the country. With roughly 6,000 Muslim students on a 44,000-student campus, Muslims account for almost 15% of RU-NB’s student body.

One of their founders is Imam Zaid Shakir (formerly Ricky Daryl Mitchell), who co-founded Zaytuna College, the first accredited Islamic undergraduate university in the U.S. When Shakir attended Rutgers University as a graduate student, he led a student movement encouraging people to divest from corporations that contributed to Apartheid in South Africa

“This protest, held at Brower Commons, remains an iconic chapter in Rutgers’ history,” said Zakariya Insanally, a RU-NB engineering sophomore, who serves as RU-MSA outreach coordinator. The MSA continues to host events at the same Brower Commons where Shakir led this protest movement.

RU-MSA, which has grown steadily since its founding over 40 years ago, has seven specialty teams, all dedicated to encouraging important Islamic values such as charity, professional growth, and tazkiyah (purification of oneself). The MSA hosts two to three events every week, each averaging 100-150 Muslim and non-Muslim attendees. 

During Ramadan 2024, RU-NB’s MSA partnered with several other organizations including the Muslim Public Relations Council, the Pakistani Student Association, and the Center for Islamic Life at Rutgers University to host iftars on the first three Thursdays of Ramadan, each serving over 400 students. 

For Ramadan 2025, the RU-NB MSA hopes to continue their current Ramadan programs and projects. “Our vision for Ramadan 2025 builds upon our past successes,” stated Insanally. MSA hopes to partner with more organizations to host larger iftars that will include pre-iftar events featuring local scholars and community leaders to enhance the Ramadan experience. They also plan to launch a new fundraising campaign to help ensure the sustainability of their events in the future. 

The University of Tennessee at Knoxville MSA

The University of Tennessee at Knoxville Muslim Students Association (UTK MSA), was founded in the early 1970s by the Muslim Community of Knoxville. Today, it has over 200 members. Events are hosted year-round and are open to all students that attend the school. Ramadan is their busiest time of the year. 

During the holy month, MSA hosts weekly halaqas (gatherings to study the Quran), daily Quran readings, sporting events, game nights, and lectures. Their most popular event during Ramadan is their annual fast-a-thon where non-Muslim students and faculty are invited to fast alongside Muslim students. At the end of the fast-a-thon day, UTK MSA hosts an iftar for all participants while also sharing some of the history behind the holy month and its attendant traditions.  

“We try to create a welcoming environment where people can meet Muslims and learn more about their religion,” said Ashraf Dkhiri, a junior accounting major and UTK MSA board member.

For Ramadan 2025, the UTK MSA hopes to focus more on Quranic readings and halaqas. They will also be hosting their 24th fast-a-thon and are expecting more participants in the event as the MSA continues to grow in size.

The Ohio State University MSA

Since its founding 30 years ago, the Ohio State University Muslim Student Association (OSU MSA) has seen a steady growth and has become a safe place for one of the nation’s largest Muslim student bodies. The OSU MSA hosts a variety of social events throughout the year including multiple jummah (Friday) prayers options to allow students to find a time that works within their schedule. Nearly 500 people attend jummah prayers weekly across campus.

Like many university MSAs across the country, Ramadan is one of the busiest times for the OSU MSA. They host an iftar every night from Monday to Thursday during the holy month that feeds 200 students as well as a taraweeh (night) prayer every evening. They also host halaqas between Maghrib and Isha prayers. “[Students] take the time out to chill and socialize with each other, building brotherhood and sisterhood,” said junior Daanish Khan who serves as the MSA outreach chair.

The OSU MSA also collaborates with the university to host an annual fast-a-thon where they invite non-Muslim students and faculty to fast along with the students. Like the UTK MSA, at the end of the fast-a-thon, the OSU MSA hosts an iftar for all of the participants. 

The OSU MSA hopes to collaborate with even more Muslim organizations across Columbus, Ohio for events during Ramadan 2025.

Texas A&M University MSA

The MSA at the Texas Agricultural and Mechanical (A&M) University In College Station works closely with their nearby local mosque. During Ramadan, the mosque partners with the students to host daily iftars for almost 300-400 people. Texas A&M students help to fundraise, cook, and clean up the iftars while other students lead Isha and taraweeh prayers there during the holy month. During Ramadan, MSA serves suhoor, the pre-dawn meal, every Friday.

“Our Ramadans are often the most active time for our MSA. It’s when we have the highest turnout and the most brotherhood/sisterhood throughout the school year,” said Hadi Tameez, a junior, and the men’s section social officer for the MSA.

The MSA also hosts an annual lock-in (Qiyam ul-Layl), where students spend the night praying, supplicating, and reading the Quran at the masjid. Besides religious activities, the participants take part in sports and video games as well. In addition, during Ramadan, halal dining halls at the A&M adjust their schedules to open earlier so that students fasting on campus can have access to meals for suhoor. The MSA also works with the local mosque to assist in hosting Eid Prayer and Festival. MSA members often serve on the planning committee to coordinate the event, and make up the largest group of volunteers for Eid as well.                                                                                                                                     

For Ramadan 2025, the Texas A&M MSA hopes to be able to offer iftar every night for all students and locals in the area. They are also looking to expand their suhoor program, as well as the halal food options on campus. With a rapidly growing Muslim community surrounding the campus, A&M’s MSA is also looking to host larger Eid, prayer, and social events with more options for students and residents to enjoy.

Creating A Community                         

Each MSA chapter celebrates Ramadan on campus in a unique way. Whether through events like fast-a-thons, or hosting iftar and suhoor for students, college MSAs across the country work tirelessly every year to make sure that Muslim students never feel alone during Ramadan.

Hamza Mohammed attends Farragut High School in Tennessee. He is an avid reader and enjoys writing in his free time.

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

By Sheima Salam Sumer

Mar/Apr 25

Douglas Johnson came to Islam after his experience teaching in Palestine. Imam Suhaib Webb, Amaal Melissa Toney, and Sha’Qira Holemon couldn’t believe in the Catholic doctrine of the Trinity in which God is both one unified being, and three distinct beings. Nicole Hawkins met a Bangladeshi friend who changed her perspective. 

According to the Huffington Post, an estimated 20,000 Americans convert to Islam every year, as of 2011. That’s 20,000 Americans every year who are learning to pray, learning to read the Quran, and fasting during Ramadan. Each convert – some prefer to use the term ‘revert’ –  has their own unique story and faces their own unique challenges. Ramadan especially can be a bittersweet time as they experience the bliss of the holy month while dealing with struggles inherent to navigating their new religion and its associated traditions. 

Islamic Horizons spoke with Muslim American converts to learn more about their experiences.

Positive Interactions with Muslims Inspire Some to Convert 

Many converts come to Islam because of Muslims they meet. Douglas Johnson from Ottawa, Ill., was attracted by the good manners of the Muslims he met in Palestine. While working as a teacher there, he was impressed by the students and people’s maturity and goodness. “I felt very welcome. I was attributing it to Islam, which was right,” he said.

Nicole Hawkins from Baltimore, Md., had an online Bangladeshi friend who was Muslim. She became curious about his beliefs and so she bought a copy of the translation of the Quran. What she read made sense to her. The stories of the Prophets moved her. The biggest factor in her conversion was Islam’s teaching that life is a test. Growing up, Nicole, who lost her mother to suicide, always wondered why life was so difficult. She found the answer in Islam. “It’s because Allah puts trials and tests in our way to bring us closer to Him,” she said.

Kareem Muhammad Ali* from Traverse City, Mich., was attracted to the sincerity he saw in Muslims. As a child, he observed hypocrisy in the church. As a result, he left organized religion until he met Muslims in Michigan and learned about Islam. Like Nicole, the people and the Quran inspired him. He especially liked that the Quran is still in its original language. He began exploring mosques and meeting imams. “It was crazy clear that this felt right,” he said. “There was an absence of hypocrisy; there was one clear path. It felt like returning to a place that I could be proud of and give me some forward direction.”

Muslim Converts Resonate with the Islamic Concept of God and Prayer

Many Christians convert to Islam because of Islam’s clear concept of God. The renowned Imam Suhaib Webb from Oklahoma City, Ok., told the Deen Show he converted to Islam because the Catholic concept of the Trinity didn’t make sense to him “I just wasn’t able to digest that God could be three or one of three,” he said.

Similarly, Amaal Melissa Toney from Manhattan, N.Y. could not understand how Jesus prayed to God when he was also God. Sha’Qira Holemon from Richmond, Va., felt that the Trinity and God having a son didn’t make sense. Douglas resonated with the fact that Islam viewed Jesus as a prophet, rather than as God or the son of God.

Luke Hodel* from Mechanicsville, Va., was attracted to Islam by the five daily prayers. He was raised as “a Christmas and Easter Catholic” who went to mass only on holidays. “I liked the idea of remembrance  every day,” he said.

Finding Community and Navigating Challenges During Ramadan

Many find solace in the sense of community during Ramadan. Amaal reminisced about her Ramadan in different locales. She loves how Muslims come together to give out dates, water, and to share iftar meals. “I’ve seen it in Egypt. I’ve seen it in Georgia. I’ve seen it in South Carolina, New Jersey, and New York,” she said. “You’re gonna get that same experience no matter where you are – that sense of community, love, and giving.”

Like Amaal, Kareem experienced Ramadan in many places. Wherever he went, he always found a mosque that welcomed him. He shared that he’s always able to find a good mosque and the vibe is always “welcome my brother, let’s do this thing together.” During his first street-wide iftar in Egypt, he felt cared for. “It was incredible. I was welcomed. I didn’t need anything,” he said. 

Douglas experienced his first Ramadan in Palestine before he became Muslim. His colleague invited him to a community iftar. When he entered the cafeteria, he didn’t know what to expect. He sat in rows with Muslims who had been fasting all day. Despite not being Muslim, he felt welcomed. There was no sense of distinction between him and the Muslims. It didn’t feel strange that he was participating in a Muslim ceremony; it felt natural. “Being treated like a Muslim before I was Muslim was really special to me,” he said. 

For Kareem, suhoor (the pre-dawn meal) is one of his favorite parts of Ramadan. He enjoys waking up early and eating with people he loves. “We say al-Ḥamdu lillāh for this blessing,” he said. “We prepare for the fast and get into that rhythm. Then, when fajr happens, it’s game on.”

Kyle Bayer from Delray Beach, Fla., whose wife inspired him to convert, said he enjoys bonding and connecting at iftar dinners. “I could speak to others freely about my experience fasting and they did the same with me,” he said.

Converts Face Unique Challenges Especially During Ramadan

As strong as the sense of community is during Ramadan, new converts to the religion still deal with certain struggles. Imam Suhaib Webb recalled that he felt “terrified” during his first Ramadan. He actually hadn’t known much about fasting when he converted at the age of 20. He felt he wasn’t just converting to a new religion, but to a new community. He describes all the Muslim cultures he encountered as a “religious Times Square.” On top of that, he was constantly bombarded with questions about how and why he converted which made him uncomfortable. 

He found consolation in the hadith that Ramadan is a month of patience. He kept going to the mosque, praying tarawih (night prayers), and reading the translation of the meaning of the Quran in English, which really helped. “Alhamdulillah, man that helped me,” he said. “That first Ramadan ended up being a great blessing for me.” 

The act of fasting alone can be difficult for some  converts, especially those who are participating in Ramadan for the first time. “I struggle with it,” Douglas said. “[But] the more Muslims I have around me fasting, the easier and better it is.”

Others simply adjust. For Amaal, fasting has been easy overall, but was challenging in the past because of her anemia which she is now able to manage. Kyle fasted for the first time last Ramadan and enjoyed it. “I can’t wait to fast this upcoming Ramadan,” he said.

Sha’Qira, however, finds Ramadan to be bittersweet. Due to her medical condition, she can’t fast. She expressed that she often feels disconnected from Ramadan. To cope, she reads more Quran, listens to nasheed (Islamic songs), and prays more. She tries to go to the mosque to meet  Muslims but is often thwarted by her social anxiety. “I’m afraid of people, so it’s hard,” she said.

Fasting isn’t the only aspect of Ramadan that can be hard. 

Nicole shared that while she loves fasting because it increases her God-consciousness, Ramadan can be very lonely. Many don’t have the privilege of practicing with their families the way native-born Muslims do. She wishes more Muslims would invite converts to their homes for iftar, and that mosques had more fun activities during the month.

Finding Deeper Meaning in Ramadan

Even before Kareem officially became Muslim, he would fast in solidarity and respect with his Muslim friends. He learned about the value of fasting, being pure, and the spirit behind the practice. He learned that fasting is not just a group activity, it’s also a “solo adventure.” 

He enjoys the solo aspect of Ramadan. “Doing the iftar together is awesome,” he said. “But then I like to find my center, when it’s just me and Allah.” 

Last year, Kareem read through the Quran a few times. He says there’s always something new to catch. He listens to the Quran in Arabic as he reads it in English, following the words with his hand. To improve this practice, Kareem  is currently studying Arabic and sees a mentor regularly.

Like most Muslims, converts see Ramadan as a month to get closer to God, to purify, and to grow. “Ramadan is a month of self-reflection and a chance to become closer to Allah,” said Luke. 

For Sha’qira, Ramadan means devotion, sacrifice, and being thankful for one’s blessings. 

Amaal is especially fascinated with the Night of Power. “It’s a time when you can ask Allah and seek Laylatul Qadr [the Night of Power],” she said. “There are so many benefits in reaching it because of how many of your sins can be removed. It’s like you’re cleansing yourself.”

For Kyle, Ramadan is about commitment, mental endurance, and introspection. Fasting made him feel more grateful. “Ramadan is a special place in time that allows you to embark on self-introspection,” he shared. “It offers the questions [like] ‘Are you truly being the best version of yourself? Can you still make positive changes in your life?’”

Imam Suhaib Webb describes Ramadan as “a great opportunity to make up for mistakes made in the past and to create a new capacity to continue to grow for the future.” 

*Some names have been changed for privacy.

Sheima Salam Sumer is the author of How to be a Happy Muslim Insha’Allah (2014) and The Basic Values of Islam (2021). She is also a tutor and life coach.

The post Eight Muslim Americans Converts Share Their Ramadan Experiences appeared first on Islamic Horizons.

By the ISNA Green Initiative Team

Mar/Apr 25

In its “Global Plastics Outlook,” The Organization for Economic Cooperation and Development estimated that around 380 million tons of plastic waste is produced annually worldwide and 43 million tons of plastic come from consumer products that mostly end up in landfills. As such, plastic is an integral part of human life, but plastic waste is among the worst forms of pollution to the environment, human health, and/or to other animal species. No doubt some uses of plastic are unavoidable. There are many legitimate industrial and medical uses for the substance. For example, many medical procedures require plastic tubing and other uses of plastic material. Diabetic patients also require  single-use plastics for insulin and plastic straws are cheap and convenient for those recovering from injury as well as those with a permanent physical disability. Because of the need for plastics in these vital medical procedures, going plastic-free would be impossible. 

However, abuse and/or misuse of plastic as a convenience product produces waste at an alarming level. An example is the excessive use of plastic bags around the globe. The proliferation of single use plastic bags has caused severe environmental damage. They rip, tear, and float away in the slightest breeze and are a hazard for the environment and wildlife. They are not biodegradable and can therefore cause environmental toxicity for generations. 

Between 75 to 199 million tons of plastic waste ends up in our oceans, damaging the marine ecosystem with possible long-term ecological consequences. Improper disposal of plastic waste also results in soil contamination. Further damage is done when these plastics release harmful chemicals as they break down, affecting soil quality and  harming plants, animals, and microorganisms. Sadly, most of this waste  is generated in impoverished countries where garbage collections are unreliable or non-existent. In these communities, most plastic waste is incinerated in homes or on streets or in small dumps without environmental controls. As with the manufacture of plastics, the burning of plastic waste produces greenhouse gases, releases cancer-causing dioxins, and causes particulate pollutants that are incredibly damaging to human health.

Domestic animals are often fed food embedded with plastic. In India, many cows and buffalos die every year eating discarded food wrapped in plastic bags. In September 2019, the New Delhi Zoo’s last cape buffalo died after eating a plastic bag. Marine animals are also at risk as they can easily ingest or become entangled in plastic debris. Plastic pollution disrupts ecosystems by affecting the balance of various species and the frequency of their interactions. Overall, plastic debris in natural habitats leads to changes in biodiversity, nutrient cycles, and ecosystem function. 

Addressing an intergovernmental panel on Oct. 28, 2024, in Cali, Colombia, UN Secretary General António Guterres stated, “Plastic pollution is everywhere – all around us and even inside us – from our seas to our blood to our brains. We are choking on plastic.” 

Micro and Nano Plastics (MnPs)

Plastics also exist as microscopic and nano particles released from larger products. They are invisible to the naked eye and are seen as a critical problem for climate change by many due to this lack of visibility. 

Microplastics are defined as fragments smaller than 5 millimeters while nano plastics are smaller than 1 micrometer. Together, they are referred to by the acronym MnPs. Recent studies indicate that they are in the air and dust we breathe, the water we drink, the rain and snow falling from the sky, the food we eat, the paints we use, and the cosmetics we wear. 

MnPs slough off from dental aligners, toothbrushes, food packaging, takeout containers, plastic bottles, and in building infrastructure. They are also released from synthetic clothing, plastic fabrics, plastic carpets, and furniture. Other sources of MnPs include fertilizers, soil, irrigation, and food crops. Yearly, billions of vehicles worldwide shed an estimated 6 million tons of tire fragments, accounting for 28% of microplastics entering the environment globally.

Scientific evidence shows that microplastics are accumulating in critical human organs, including the brain, human lungs, placentas, reproductive organs, livers, kidneys, knee and elbow joints, blood vessels and bone marrow. The health hazards that result from this accumulation  are not yet well-known though recent studies are suggesting microplastics could increase the risk of various conditions such as oxidative stress which can lead to cell damage and inflammation, as well as cardiovascular disease. 

Efforts to Reduce Plastic Use

In 2022, UN member states agreed on a resolution to end plastic pollution. An Intergovernmental Negotiating Committee was assigned to develop a legally binding instrument on plastic pollution to be finalized by the end of 2024. On Nov. 25, 2024, members of this committee met in South Korea to finalize this Global Plastic Treaty. Despite the deadline, no agreement was reached, and discussions were left to be continued in the coming year(s).

To get ahead of the game, many countries and some states in the U.S. banned plastic bags. In February 2024, Ireland introduced the Deposit Return Scheme (DRS). The program levied a refundable tax on plastic bottles that is given back to consumers once they return their empty containers. Similar initiatives have been adopted in many European countries, and the results are astonishing. For example, the recycling rate of plastic bottles in Norway is 97%.  

HUID, a startup based in Oban, Scotland with support from the National Manufacturing Institute Scotland, is developing eco-friendly packaging made from onion skins. Onion skins have antimicrobial properties, meaning the packaging could help extend the shelf life of perishable foods. Though promising, this project is still in its early phases and it  will take some time for it to become commercially viable. 

In the U.S., on Oct. 28, 2024, Southwest Airlines announced that it was introducing a new cold cup consisting of 93% non-plastic materials containing a pulp blend of 75% bamboo and 25% paper with polyethylene lining. The airline expects to reduce in-flight single-use plastic by more than 1.5 million pounds annually.

Ramadan Resolution – Limiting Exposure to Plastic 

“But waste not by excess: for God loves not the wasters” (Quran 6:141).

Considering the health and environmental hazards of plastic use, as Muslims we can take a moment to reflect on our own actions and explore ways to make Ramadan practices more sustainable and more eco-friendly. In the spirit of our responsible stewardship of the Earth, we should act to minimize carbon footprints and to preserve the blessings of nature for future generations. Small changes will make a positive impact by incorporating sustainable practices into daily life during and beyond the holy month of Ramadan.

Consider adopting the following steps:  

• Avoid single-use plastics – utilize non-plastic straws, plates and cutlery alternatives, when possible.
• Rethink food storage; use stainless or glass containers, when possible. Do not use plastic baggies, plastic wrap, plastic storage containers, or materials such as Styrofoam. 
• Use reusable shopping bags. 
• Avoid using cosmetics that contain microplastics
• Use refillable water bottles instead of disposable, plastic bottled water.
• Use bars of soap instead of liquid shower gels, shampoos, conditioners, or  hand soaps.
• Avoid microwaving food or beverages in plastic containers.
• Do not put plastic in the dishwasher.
• Recycle all plastic containers.
• Look at the recycling code on the bottom of product packaging to find the plastic type and avoid plastics with recycling codes 3, which typically contain phthalates.

The ISNA Green Initiative Team appreciates the minimization of the use of  plastics to safeguard our collective health and protect the only environment we have.

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

The post Envisioning a Plastic-Free Ramadan appeared first on Islamic Horizons.

By Rasheed Rabbi

Jan/Feb 2025

For over 1,400 years, Muslims across the world have been observing Ramadan – a sacred month of fasting and spiritual renewal, a timeless journey of faith that rekindles the soul and strengthens the bond with God. 

Growing up Muslim, I embraced Ramadan rituals wholeheartedly: fasting from dawn to dusk, engaging in extra (tarawee) prayers, and cherishing the warmth of community gatherings. Yet, one encounter forever changed how I experienced this holy month. That moment marked the beginning of a new relationship with Ramadan – one not merely observed but truly lived.

It was a Friday afternoon and I had just stepped out of the Jummah prayer at the mosque when I bumped into a community member. His was a very familiar face, but his radiant smile and sparkling eyes betrayed an uncontainable excitement. Before we could even exchange pleasantries, he leaned in and, with the intensity of someone sharing a secret, asked, “Are you ready for your Ramadan revelation?”

I dismissed his question initially as overzealous enthusiasm and responded casually, referencing pre-Ramadan programs in our mosque and that day’s khutbah. Yet, as I walked away, his glowing demeanor lingered in my mind. A pang of guilt began to creep in – why didn’t I feel the same anticipation? What was I missing?

Determined to understand, I turned back to him and asked, “What excites you the most about Ramadan?” 

Instantaneously with a mysterious smile, he replied, “Can you guess?” I rattled off a few well-known blessings of Ramadan. “Is it because Satan will be chained? Or that our good deeds will be multiplied seventy times?”

He nodded his head. “More than that!”

I added, “Is it the arrival of endless blessings? Or the opening of Paradise and the closing of hellfire for an entire month?” His silence and unwavering smile made me more intrigued, and I continued, “Is it that, every night of Ramadan, a number of people will be freed from hellfire unconditionally out of God’s Mercy?” 

Yet his unchanged expression prompted me to press on, quoting familiar verses from the Quran to emphasize my point. It must be “the arrival of Laylat al-Qadr, the Night of Decree, greater than a thousand months (Quran 97:1-3)?” Or the de-facto Ramadan verses quoted in all sermons (Khutbas),“O you who believe, fasting is prescribed for you as it was prescribed for those before you, so that you may attain taqwa” (2:183).

God-Consciousness and the Ramadan Revelation 

He nodded his head slowly, saying, “Close, but not quite there!” He went on to explain that from verses 2:40 to 182, God explicitly called out the Children of Israel, recounting the countless blessings He had bestowed upon them despite their repeatedly refusal of His commands. As a final mercy, fasting was prescribed for them as a tool to purify their hearts and cultivate God-consciousness (2:183). The following verse describes a period of fasting of “a few days” (2:184) indicating that this fast is not Ramadan fasting for a whole month. Still, the Children of Israel struggled to embrace this process, failing to grasp the transformative potential of fasting. 

Then, with a deliberate shift, God moves from ancient narratives to offer the timeless decree: “Ramadan is the month for the Qur’an revelation as guidance for humanity and clear proofs of guidance and criterion” (2:185). My friend paused, his eyes glinting with meaning. “This verse,” he continued, “is the very heart of Ramadan, if you take a moment to reflect on it.”

A flicker of pride sparked within me, and I couldn’t resist sharing, “I know this verse.” I said, perhaps too quickly, “It’s the only verse in the Quran that explicitly mentions Ramadan.”

His lips broke into an encouraging smile. “It’s neither merely a historical reference point for the Qur’an’s first revelation nor about competing to complete the Qur’an for extra barakah during the month,” he replied. “It’s about preparing yourself to let the Quran descend upon you anew.” 

His words gave me pause. Before I could dismiss them as overly abstract, he continued with clarity and conviction: all the attributes of Ramadan – 70+ fold rewards, the closure of hellfire, the opening of paradise – are merely teasers. They set the stage to settle our hearts and harvest the greater goal of fasting: achieving God-consciousness (taqwa) and with it, a free heart that can receive revelation from God. 

Fasting is the Gateway to True Freedom

My friend went on to remind me that the word for fasting, sawm, literally means “to make oneself free.” This freedom is not limited to abstaining from food or drink; it’s a liberation from the baggage that binds our souls. It’s a freedom from sensory appetites, freedom from errors and sins, and freedom to attain a state of lasting liberation for our heart and inner self. 

Today the idea of freedom is used to easily beguile us into misconceptions of self-indulgence. We frequently mistake freedom for our unchecked pursuit of desires. While seeking freedom, our indulgences – food, drink, distractions, fears, and countless other habits – become invisible bondages that keep us tethered to a false sense of liberty.

True freedom, however, lies in breaking these bonds. Abstinence from food and drink frees our bodies from overindulgence, aiming to clear the haze that clouds our inner vision. As Satan is restrained during Ramadan, and fasting quietens the clamor of our sensory whispers (114:4), our souls rise above the dominion of the carnal self and attune to its pure essence, the fitra – our original state of being (30:30).. So, fasting is not mere deprivation; it’s an act of releasing the sensory appetite while preparing the soul for its divine commune.

The link between fasting and freedom began to resonate me, but the idea of revelation still felt elusive. Sensing my confusion, my friend urged me to think beyond the narrow interpretations of divine revelation exclusive to prophets through the Angel Gabriel. 

He continued, “And it is not for a man that God should speak to him except by direct revelation, or from behind a veil, or by sending a messenger to reveal by His command what He pleases. Surely, He is Mighty, Wise. And thus, have We revealed to thee the Word by Our command. Thou didst not know what the Book was, nor what was the faith. But We have made the revelation a light, whereby We guide such of Our servants as We please. And truly thou dost guide mankind to the right path” (42:52-53).

This verse demonstrates that the current context and form of our revelation are indeed different, but the essence is the same. Revelation is a light (42:53) to gain Godly insight into life and it takes place within the human heart (26:192), not just through the ears or mind. Fasting enforces the required setting to liberate our hearts where the light can descend from the Light (24:35), to let us look through His signs (ayat) beyond the letters. 

The Quran is not a destination, but a direction (2:2, 3:4) to look through the essence of God that animates everything in existence, every parable of life (18:54; 30:58). Revelation, whether Quran [2:185, 25:1], Torah [2:53; 21:48], or personal inspiration (42:51), is Furqan, a criterion (2:53, 185; 25:1), that distinguishes right from wrong. Such a righteous way of life ensures glad tidings (10:64). Thus, receiving personal revelation during Ramadan means nurturing a lasting inspiration within our hearts to elevate the ordinary to the extraordinary, the mundane to the divine. 

Fasting across Faiths and Eras

All prophets and leaders across almost all major religions, embrace fasting as a primary spiritual practice. Hinduism(est. 5000 BCE), has neither a founder nor any one sacred scripture, yet fasting is prescribed to achieve the Hindu Trinity of purity, passion, and inertia.Judaism (est.1500 to 1350 BCE) holds that Moses (‘alayi as salam) the great Prophet, fasted for 40 days before he received his prophethood. Jainism (600 BCE) teaches that Mahavira attained nirvana while he was fasting. Around the same period, in 550 BCE, Buddhism emerged and Buddha fasted for 49 days and nights to attain enlightenment.   

Confucius, the founder of Confucianismfasted, and encouraged mass fasting for purification within the Chinese empire. Similarly, Shintoism, an ancient Japanese religion that emerged around 500 BCE stressed purification through fasting. In Christianity (est. 1-33 CE), Jesus (‘alayhi as salam) received scripture after fasting for 40 days. His example established the practice of the Lenten Fast. Finally, in 570-632 CE, Prophet Muhammad (salla Allahu ‘alayhi wa sallam) received his Revelation while meditating on Mount Hira to proclaim the foundations of Islam. 

All these leaders fasted not only for self-discipline but to receive individual revelation, whether in formal scripture or informal inspiration and to transcend the ordinary in their lives. For it’s not the poison of the devil that ruins our longing for the divine, but it’s the dribble of plain water that we drink in routine. It’s not the banquet of the wicked that diverts us from being noble, but the endless nibbling at our dining table. It’s not the toxin of Satan that turns us away, but the indulgence into the gracious gifts of God, that lead us astray from His love. Such mundane serfdom can successfully be liberated by mindful fasting.

“Allah intends for you ease, not burden” (2:185) with Ramadan, which is not a test of endurance but a divine invitation for a month-long transformation of our hearts to receive divine light and lasting insights that will alter our lives forever. With this sacred season on the horizon, may we rise to meet its universal call to open ourselves to the illuminating light of God’s timeless revelation. 

Rasheed Rabbi is an IT professional who earned an MA in Religious Studies from Hartford Seminary. He  is currently pursuing a Doctor of Ministry from Boston University and 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 is a certified Muslim chaplain.

The post Are You Ready for Your Ramadan Revelation? appeared first on Islamic Horizons.