By Mommina Tarar

Mar/Apr 25

In Islam, social justice is not a political ideology, but a way of life that is infused throughout the community. As God says, “O you who believe, be upright for God, and be bearers of witness with justice!” (Quran, 5:8).

Rooted in the traditions of knowledge and learning, Muslim organizations in the United States have developed educational initiatives that promote social justice while also tackling these issues within an Islamic context. Many mosques and Islamic centers have followed suit and begun to modify their educational courses and services to promote civic engagement and to support Muslims in the local community. These initiatives are set up to tackle issues such as financial stability, racism, affordable housing, and more. These programs unite Muslims of all backgrounds by fostering a sense of spiritual resilience while also educating younger generations about the essential nature of social justice within the Islamic tradition.

Originating during the time of Prophet Muhammad (salla Allahu ‘alayhi wa sallam), the theological concept of ummah is a collective of people who live together according to their shared Islamic faith. The value of the ummah is in its power to influence how one thinks and acts in accordance with their faith, a process that transcends the artificial boundaries of culture, race, and class. For example, the genocide of the Palestinian people impacts all Muslims across the globe. None of us are free until all of us are free. In harnessing the power of our ummah, we take a meaningful step toward justice and liberation for Palestine and for all Muslims around the world.

The Al-Kisa Foundation and the Ṣirāṭ Project

The San Jose, Calif.-based Al-Kisa Foundation is one of many organizations that offers a variety of educational initiatives to promote spiritual, intellectual, and personal growth for individuals of all backgrounds. One of these initiatives is the Ṣirāṭ Project which began in partnership with the 1990s SABA prison program. The project, officially launched in 2024, connects incarcerated Muslims with local Muslims around the country. It includes sending inmates the quarterly Ṣirāṭ Link magazine and providing books, calendars, postcards, and prayer items to Muslim inmates. The organization provides incarcerated Muslims with access to tools for rehabilitation, resources for education, and emotional and spiritual support during their incarceration. 

“Initiatives like the Ṣirāṭ Project empower the ummah by addressing critical gaps in access to Islamic education, spiritual support, and community inclusion,” said Fatima Al Sharifi, operations director for the Ṣirāṭ Project. “We provide incarcerated individuals with the resources needed to reconnect with their faith. These efforts not only support the individual but also contribute to the collective strength of the ummah by uplifting members who might otherwise be marginalized.”

From donating books to libraries across the world to sending Islamic materials to incarcerated Muslims through the Ṣirāṭ Project, the Al-Kisa Foundation provides a basis for holistic education. The foundation aims to uplift and support people from all walks of life, not just Muslims, who are seeking rehabilitation and community by providing essential educational resources.

“Though human beings are born with an innate knowledge of the Creator, their full potential cannot be reached without deep insight and an understanding of the magnificence and exalted status of Allah,” said Naadira Muhibullah, mission coordinator for the Ṣirāṭ Project. “A person must also know what brings about the pleasure of Allah and our responsibilities toward Him. This can only be achieved through education, therefore gaining knowledge is an active aspect of faith.”

Social Justice in Practice

Social justice is a key tenet of our faith. Fair distribution of wealth, the provision of basic necessities for the poor, and care for the elderly and orphans are just a few of the ways social justice is manifested in Islam. No matter how diligently we practice our faith, we have not truly exalted ourselves in our highest form unless we fulfill our obligation to society and to the ummah. Even the pleasures of this life should serve as a poignant reminder that we have work to do, as there are others among us in need of strength and support.

The Council on American-Islamic Relations in Texas (CAIR-TX) is helping Muslim Americans feel both recognized and safe. Recently, members of the organization assisted a Muslim speech pathologist who was fired for supporting BDS, the national movement aimed at ending the Israeli occupation of Palestine through boycott, divestment, and sanction of Israel. “The State of Texas made it mandatory for anyone working in a state agency to sign that they would not boycott, divest, or sanction the State of Israel,” said Mustafaa Carroll, Executive Director of CAIR-TX. “CAIR came to her aid and sued the state as the statute was unconstitutional. The sister was reinstated and received back pay.”

In addition to their work with civil rights, CAIR-TX hosts the Muslim Youth Leadership program to provide young Muslims with skills such as public speaking, debate, and civic engagement. They also share knowledge about Islamic history and Muslim identity. Graduates of the youth leadership program are then eligible to join the Young Muslims Leadership Council where they apply their skills to tackle social injustice. 

“It is not only important but absolutely necessary to teach young Muslims the importance of values such as justice and community because their survival physically, socially, economically, mentally, and spiritually depend upon it,” said Carroll. “Our Islamic values are underpinned by the concept of justice. Many of the array of issues that permeate our society today are due to injustices in the world.”

The Role of Mosques

Mosques are a safe haven for Muslims around the world. As sanctuaries for the oppressed, mosques provide a space for Muslims to distance themselves from their worldly hardships and take time to be one with God. Mosques also offer opportunities to give back. 

Some mosques address a wide range of issues, such as fulfilling the religious obligation of Zakat by assisting local Muslim families, providing food to the needy, and more. The Muslim Children Education and Civic Center (MCECC) and the Al Madinah Masjid in San Antonio host the El Bari community health center, a service that provides patients with medical consultations and preventive screen recommendations. It is open five days a week.

“Social justice is so deeply embedded in the teachings of Islam,” said Shaffa Chaudhry, a San Antonio resident. “Financial inequality, racism, women’s rights all align with Islamic principles. The lack of these core principles in a Muslim society does not imply that Islam itself lacks them. Instead, it emphasizes a disconnect in effectively teaching these values to the community and encouraging a genuine commitment to learning and self-improvement.” 

Shaffa, who attends Masjid Al-Ikhlas, emphasizes the importance of instilling social justice values in the mosques’ educational curricula. “I would love to see more open discussions on racial injustices, women’s rights in Islam, et cetera. Providing services like financial literacy programs, tenants’ rights workshops, or career development to empower community members would be amazing. And those headed by women for women, even better!”

In addressing social justice and instilling values of community and justice within the ummah, Muslims are nurturing the fervor of spiritual resilience. It is through this sense of community that we can persevere and face challenges with patience. Spiritual resilience is at the forefront of our core beliefs when dealing with stress, hardship, or tragedy. By implementing social justice in our school curricula, we are using education to draw closer to our faith. As we grow closer, our eyes are opened to the many injustices our community faces daily. 

It is our responsibility to provide fellow Muslims with the resources and services that can unequivocally change their lives, and to cultivate the capability to dream of a different future for the ummah.

Mommina Tarar is a freelance reporter who covers culture, faith, travel, and intersectional social/racial justice.

The post Muslim Organizations Make an Impact Through Community-Driven Education appeared first on Islamic Horizons.

By Hamza Khan

Mar/Apr 25

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

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

From the Classroom to the Legislature

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

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

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

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

“Muslim Misfits” Make History 

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

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

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

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

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

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

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

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

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

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

Groundbreaking Muslim Women Paying it Forward 

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

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

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

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

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

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

By Crystal Habib

Mar/Apr 25

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

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

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

Program Highlights

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

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

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

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

Quotes and Testimonials

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

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

Sponsorship and Support

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

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

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

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

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

By Nadia B. Ahmad

Nov/Dec 2024

In recent times, we have witnessed a troubling trend within some mosques and Islamic institutions: The prayer mats are turned toward Makkah, but the hearts and minds of certain leaders and imams seem to be oriented toward the political powers in Washington and Tel Aviv. This misalignment reveals a profound betrayal of the very principles upon which all mosques were/are founded.

Traditionally, these sanctuaries of truth, justice, and spiritual growth are meant to be bastions in which the oppressed find solace and the ummah’s voice resonates against injustice. However, when their leadership fails to fulfill such duties, they reduce the mosque to a hollow shell, transforming it into a place where the congregation is subtly coerced into complicity through silence.

In short, these leaders are betraying Islam’s core teachings. When a mosque’s leadership cannot oppose injustice, the institution becomes purposeless. In the eyes of many, it transforms the congregation into mere sheeples – sheep that follow the leader without question. This analogy, though harsh, underscores the gravity of the situation. Our mosques are meant to be places of enlightenment, where the faithful gather to pray and seek guidance, support, and inspiration to live righteous lives. When this mission is compromised, the mosque’s value is profoundly diminished.

Islamic teachings are clear about the sanctity of life and the imperative to uphold justice. Supporting the killing of the innocent, including one’s own kin in faith, is considered a grave sin and strongly condemned. Here’s how Islam categorizes those who support such acts:

• Disbelievers. Supporting the killing of innocent people, especially fellow Muslims. Such actions can strip a Muslim of his/her faith. Quran 17:33 states, “And do not kill the soul which Allah has forbidden, except for a just reason.” This directive underscores the sacredness of life and the severe consequences of unjust killing.

• Polytheists. Although this category specifically refers to associating partners with Allah, supporting unjust killings is also seen as a severe deviation from monotheistic principles, as it involves disregarding divine commandments on justice and compassion. In this form of spiritual and moral polytheism, allegiance to political power supersedes allegiance to divine justice.

• Hypocrites. These people may outwardly support the Muslim community while secretly endorsing or supporting acts that harm it. Supporting the killing of fellow Muslims fits this description. Quran 4:145 warns us about these people, “The hypocrites will be in the lowest depths of the Fire; no helper will you find for them.” Hypocrisy undermines the community’s integrity and erodes trust.

• Sinners. Those who support or commit murder are committing a major sin. Islam strictly prohibits taking innocent lives, and those who support such acts must repent sincerely. Prophet Muhammad (salla Allahu ‘alayhi wa sallam) said, “The most grievous sins are to associate something with Allah, to kill a human being, to be undutiful to one’s parents, and to bear false witness” (“Sahih Bukhari” 6675). Supporting the killing of people cannot be taken lightly.

• Oppressors and Tyrants. Supporting the killing of people is a form of oppression and tyranny. Those who endorse such violence are warned that “Indeed, Allah does not like the oppressors” (3:140). Islam teaches us to stand against all forms of physical, emotional, and spiritual oppression.

• Arrogant and Prideful Individuals. Arrogance can lead individuals to justify the killing of others because their cause or perspective is “superior.” However, Quran 17:37 states, “And do not walk upon Earth exultantly. Indeed, you will never tear Earth [apart], and you will never reach the mountains in height.” Arrogance blinds individuals to the value of life and the importance of humility.

• Deniers of the Day of Judgment. Supporting the killing of people indicates a lack of belief in accountability and the afterlife. Quran 83:1-6 warns, “Woe to those who give less [than due], who, when they take a measure from people, take in full. But if they give by measure or by weight to them, they cause loss. Do they not think that they will be resurrected for a tremendous Day – the Day when humanity will stand before the Lord of the worlds?” Belief in this Day is central to maintaining ethical behavior and accountability.

• Rejecters of Prophets and Their Messages. The prophets’ teachings emphasize mercy, justice, and protecting innocent lives. Supporting the killing of fellow Muslims is a rejection of these teachings and therefore condemned. Quran 57:25 says, “We sent aforetime our messengers with clear signs and sent down with them the Book and the Balance, that people may stand forth in justice.” Upholding justice is a fundamental aspect of prophetic teachings.

Quran 5:32 explicitly states, “Whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain humanity entirely.” This verse underscores the gravity of taking an innocent life and equates it to killing all of humanity. Therefore, supporting such killing, particularly of fellow Muslims, severely violates Islamic principles. Those involved are warned of severe punishment in the afterlife unless they sincerely repent and seek God’s forgiveness.

The mosques must reclaim their role as centers of moral and spiritual leadership, where justice is championed and the oppressed find their voice. When leaders fail to uphold these values, they render the mosque purposeless, reducing it to nothing more than a building where prayers are offered but the spirit of true submission to God is absent.

This crisis of leadership reflects a larger problem: The decision of certain Muslim leaders to betray the ummah by aligning with those political powers that perpetuate injustice and violence against Muslims worldwide has caused countless innocent people to be injured or killed in the ensuing conflicts. When Muslim leaders fail to condemn these injustices, they lose their credibility and their communities’ trust.

We must ask ourselves: Are we planning for the hereafter, or are we merely content to live forever in this world at the cost of our souls? Our answer will determine the future of our mosques and communities. We must hold our leaders accountable and ensure that our mosques are places in which Islam’s true spirit is upheld. This includes standing up against injustice, speaking out against oppression, and protecting the innocent.

A mosque that does not oppose injustice has no value. Its leaders may turn the Makkah in prayer, but if their hearts are aligned with Washington and Tel Aviv, they have lost their way. Muslims must demand better. We must insist that our mosques and their leaders adhere to Islam’s bedrock principles of justice, compassion, and truth. Only then can we reclaim our mosques’ true purpose and value.

We are done with the Zionists in our midst and those who cry for Palestine but stand by the deceptively labeled “Abraham” Accords. No Justice. No Peace.

Nadia B. Ahmad, a PhD candidate at Yale University and an original signatory to drop Emgage, is a law professor based in Orlando, Fla.

The post When a Mosque Has No Value appeared first on Islamic Horizons.

By Anime Abdullah 

Nov/Dec 2024

The horrific and savage carnage the world painfully witnessed during the fall of Bangladesh’s fascist regime under the ex-Prime Minister Sheikh Hasina in July was beyond belief. Thousands of young lives from infants to college students were brutally killed. Their bodies, dreams, and futures were hastily buried in unmarked graves to conceal the gruesome reality of fascism. Death registries were removed from hospitals to obscure the true extent of the dictatorship’s cruelty. Thousands more vibrant, promising young lives were assaulted and permanently disabled to scar and mar a nation’ future forever. This sheer massacre was not a result of any foreign invasion, like Palestine’s occupation by Israel, but a state-sponsored atrocity carried out by a ruthless, power-obsessed regime, hellbent on maintaining its grip on power with a callousness bordering on madness.

The suffocating stench of these deaths sickened humanity across continents. Their blood-soaked images of bodies strewn on streets seared into the memories of the diaspora worldwide. The heart-wrenching cries of grieving families reverberated across the Atlantic. Millions of American Bangladeshis spent sleepless nights glued to social media, scrolling through harrowing updates, praying for an end to the violence.

Yet there was one exception. 

Standing atop a mountain of corpses, bathing in their blood, and inhaling their dying breaths, Hasina Wajed remained untouched and unmoved. Her insatiable desire to cling to power eclipsed all else. To crush any remnants of youth resistance, she sought to unleash more military force on August 5, when she sensed the risks of her own life and cowardly fled to India. Nothing – destroying a 16-year dynasty, abandoning all complicit cabinet members in danger, or leaving behind a nation in utter ruin –  could stop her.

More appalling was the fact that all this violence, destruction, and downfall of the Hasina Administration erupted over a seemingly trivial and non-political issue: the job quota system, which was designed in 1972 as a temporary recognition for the 1971 war veterans, who constituted less than 0.25% of the population. However, 50 years later, this administration, notorious for its staggering corruption, crafted a controversially long list of “freedom fighters” and expanded the allocation 120-fold through a 30% quota to disproportionately benefit the mostly party supporters. What was once a tribute to veterans became a convenient backdoor for party loyalists to secure government jobs.

The Bangladesh Awami League (BAL), which led the 1971 war, had long capitalized on its war legacy, seizing the role of the sole spokesperson for the nation’s war sentiment. Overtime, this legacy was weaponized to create a single-party democracy. The BAL government even executed several leaders of Jamaat-e-Islami and other opposition figures, branding them as “war criminals” through a controversial “kangaroo court“. Millions from opposition parties were imprisoned with a label of religious extremist to silent dissent. Indeed, the legitimacy of both the trials and convictions remain controversial. Such continued exploitation of religious and war sentiment created a societal cult and left ordinary citizens too terrified to speak out, lest they be labeled traitors.

However, the students remained defiant. Since 2008, they have been protesting the exploitation of the veterans’ quota which gained momentum in 2018. Desperate to quell that unrest, Hasina overstepped her authority and abruptly canceled the total quota system. When the protesters sought a revision, such wholesale cancellation seemed merely a ploy, which became evident by the Supreme Court’s reinstatement of the quota system in July 2024, claiming “justice takes its own course.”

Whereas, the pervasive lack of transparency in thousands of cases involving murder, crossfire killings, and harassing innocents has already exposed the judiciary’s complicity in propping up the government’s tyrannical rule. The courtrooms still echo with the anguished cries of the families of over 900 forcibly disappeared individuals. Being aware of judicial independence as a facade, designed to deflect the government’s responsibility while secretly advancing its agenda, the students continued to protest the job quota system. 

Their non-political and non-violent protest could have easily been addressed through dialogue and discussion, which unfortunately didn’t exist in the Hasina Administration’s democracy. The government opted for force over dialogue. It responded to the protests with derogatory remarks and threats and unleashed its militant student wing, the Bangladesh Chhatra League (BCL), to brutalize the demonstrators with police backing. 

These tactics were not new. For 15 years, BAL has systematically silenced dissent, eroding democracy bit by bit, and cementing its autocracy. The tipping point came when an unarmed student, Abu Sayeed trusted the administration and raised his hands in surrender to avoid violence, still he was gunned down in cold blood. Disbelief etched on Sayeed’s face as his body shuddered after the first shot. He tried to stand, but another bullet came, and then another, and yet another, all from close range. 

Sayeed was not alone. Mir Mahfuzur Rahman Mugdho, another unarmed student, was shot in the head while offering water to fellow protesters. Within days, hundreds of students met the same fate and fell victim to the regime’s bullets. 

Abu Sayeed and others’ televized murders became a damning indictment of a rogue government that had long lost its legitimacy. Its common pattern in cracking opposition became evident, which reignited the rage of past massacres, including the 2013 killing of madrasa students in the name of Hefazat Islam extremists, and the 2009 killing of 57 high-ranking Army officers in the name of the paramilitary Bangladesh Rifles mismanagement. On top of these, Hasina’s demeaning tone and cold disregard for these fallen lives, not even pretending to show remorse, laid bare the deep-rooted fascism festering within the government. 

Ali Riaz is a professor at Illinois State University, aptly stated, that Hasina’s regime embodied “the arrogance of autocracy” that numbed and blinded the ruling party government to the nation’s pain and to the pulse of its younger generation. Without addressing grievances, the BAL government doubled down, shutting down the internet and mobile networks countrywide, deploying border forces and the military, and imposing a curfew. On July 18, a “shoot on sight” order was issued.

What exacerbated this tragedy was the government’s attempt to justify the killing by branding these students as “Razakars”— a term loaded with the highest treachery, referring to collaborators with Pakistan during Bangladesh’s 1971 War of Independence. This attempt to frame the protestors as traitors backfired and unarmed citizens from all walks of life joined students in solidarity, which morphed the veteran quota-based protest into a broader challenge to the government’s authority. The nation became split into two factions — BAL loyalists and those seeking justice. 

The quota movement, while justified, was merely the tip of the iceberg, that revealed the deep-seated autocracy and fascism rooted in corruption, suppression of citizens’ rights, and manipulation of religious sentiments for 15 years. The perceived injustice of guaranteeing jobs to pro-Awami League supporters was further exacerbated by rising inflation, a dismal job market for university graduates, and rampant corruption. Hasina even boasted about her office helper amassing $40 million and traveling only by helicopter — an outrageous example of corruption among pro-government individuals. 

Most of the banks are ‘owned’ by influential businessmen and leaders of the ruling party, which allowed the BAL government to smuggle over $150 billion over the last 15 years. 70.9% of households reported being victims of corruption, and 40.1% having paid bribes to receive any service. The obvious consequence was prices of essential goods skyrocketed, pushing the people to the brink. 

But there existed no way to express their discontent through free elections, as the Election Commission scandal had unveiled widespread electoral fraud. The people had no choice but to take the streets to bring down the BAL government. Unlike typical political defeat, this was the collapse of a regime — epitomized by Sheikh Hasina’s humiliating flight to India. Her escape drew striking parallels to the hasty run away of Afghan President Ashraf Ghani to the UAE in 2021, and Sri Lanka’s Gotabaya Rajapaksa in 2022. Although the context could be different, future of these dictators may not differ. 

Ousted for corruption, injustice, and inhumanity, Hasina’s exile was met with widespread joy. Even sweets were distributed which mirrored the celebrations that followed the assassination of her father and family on August 15, 1975 for similar dictatorship and fascism. It wouldn’t be surprising if BAL is eventually banned in Bangladesh, or if Sheikh Hasina faces execution by the very “kangaroo” court system she established to exterminate her political opponents. Indeed, history seems to have its own way of serving justice to those who abuse power. 

Exposing every facet of the Hasina administration’s fascism is vast, and many organized efforts are already dedicated to documenting it. 

In the background looms the larger geopolitical involvement of U.S.-China to disrupt India’s influence. These global power plays will continue to shape the political landscape, and the region will continue to witness the changes.  They will make governments rise and fall, but the grief of mothers waiting for their martyred sons and daughters will never end. The longing of spouses for their brave partners will remain eternal, and orphaned children will forever bear the scar of loss. The laypeople pay the ultimate cost and remain long after political shifts. 

So, this is a moment of reckoning. Sheikh Hasina alone is not responsible for the irreparable losses suffered by the nation. Her enablers — those who stood by silently, those who looked the other way as illegal and undemocratic actions unfolded, and those who ignored the killings in 2009, 2013, and the random casualties in between — are equally complicit. Every life lost, every drop of blood spilled, matters. Let our collective conscience awaken to hold every government, even our favorite one, accountable (4:135). Our religious ruling makes it a fard stance, even if it involves a Nobel laureate like Dr. Muhammad Yunus, the current chief of the interim government of Bangladesh.

Anime Abdullah is a freelance writer.

The post The Fall of Sheikh Hasina’s Fascist Regime and a Nation’s Reckoning appeared first on Islamic Horizons.

Nov/Dec 2024

In recent years, popular social media platforms such as Instagram and TikTok have emerged as powerful tools for raising awareness and supporting humanitarian causes worldwide. Theve presented information that may not appear in traditional news outlets: supported the organization of demonstrations against foreign policy and illuminated protests against human rights violations. Currently, social media is also helping in raising funds for Palestinians suffering in Gaza.

TikTok Filters Help Raise Money and Awareness for Gaza

In November 2023, one month after the genocide started, a filter named FILTER FOR GOOD started making its way into young people’s TikTok feeds. Created with augmented reality (AR) effects — digitally-added objects, text, or images that enhance the real world seen through a phone, computer, or AR headset — by designer Jourdan Johnson (@xojourdanlouise), it allows users a free and easy way to donate to Palestinians. The more a filter is used, the more money it generates. Johnson has donated all the proceeds to Doctors Without Borders and to buy eSIMs for Palestinians to stay connected. 

While raising thousands of dollars, this filter has also opened a new pathway especially for young donors. Thousands of TikTok creators started making videos, filters, and sounds to donate the proceeds to Gaza. Using the watermelon emoji as a symbol of support for Palestine became popular as well, so that videos weren’t flagged or taken down.

These methods made it easy to help those in Gaza. Filming a video with a filter or sound takes less than 10 seconds; however, it could help a family evacuate. This online activism also educated many TikTokers about the conflict. 

Additionally, many Gazans have now turned to TikTok to raise donations directly. Palestinian families have created their own filters and sounds, and regularly post them on TikTok asking for contributions to their GoFundMe accounts. Many TikTokers use this platform to donate directly to those accounts by interacting with their videos, using their filters, and creating sounds to help them generate money.

Instagram Gathers Support 

Many of these activism techniques are available on Instagram. Palestinian families and those trying to raise funds for organizations in Palestine turn to the reels feature, short videos similar to  TikToks, to gain support. Instagram users interact with these videos to generate money for the creator, and often share these videos on their public stories to raise awareness and increase donations.

Instagram is also a central platform for journalists and press in Gaza. Bisan Owda (@wizard_bisan1), a journalist who has been documenting her life of displacement in Gaza, has accumulated over 4 million followers since October 2023. Her activism has reached many, and her account has allowed supporters to track her life and truly understand the conditions in Gaza. 

Palestinian photojournalist Motaz Azaiza (@motaz_azaiza) is another key figure in spreading awareness via Instagram.. Although he evacuated Gaza in January 2024, his work reporting under Israel’s bombardment gathered him over 17 million followers and an extremely large amount of support. His photos of life during the genocide  have been shared in thousands of stories, bringing more support and awareness to the ongoing issue. .

Let’s Talk Palestine (@letstalkpalestine), an organization dedicated to conveying accurate information about the conflict’s background, has almost 1 million followers. With posts such as Israeli Apartheid for Beginners, A Guide to Boycotting for Palestine, and numerous ways to donate to and support Palestinians, the account  is  a key player in educating Instagram users. Their broadcast channel contains daily updates on Palestine.

Additionally, many such activist organizations establish their home base on Instagram. National organizations such as Hearts in Gaza Project, Operation Olive Branch, and Doctors Without Borders use it as a central point of their platform, by reaching a wide audience and directing them to their website via their accounts. One of these organizations, Watermelon Warriors (@watermelonwarriors.io), uses Instagram as one of its main platforms.

How Using Social Media Platforms Benefits Organizations

Watermelon Warriors is a Palestinian-run nonprofit that works to distribute eSIMs in Gaza. Adan (who chose not to reveal her last name to protect her family in Gaza), one of the cofounders, explains how she partnered with a friend working in tech to build the organization. 

“We grew up in Wisconsin and we went to the same undergrad. He started Watermelon Warriors (WW) because he has a tech background,” she says. Originally, WW was an organization that helped people advocate for Palestinians by sending letters to representatives. 

WW currently has over 12K followers on Instagram and consistent post engagement. “We find that people share our posts [on] a lot of their stories,” Adan states. “We also found that a lot of people take our posts and then host fundraisers of their own within their communities. And they’re able to raise hundreds of dollars at a time to donate eSIMs, which has been really special. And we’re so grateful for it.”

The organization also prioritizes educating their supporters. “We’re trying to have more informative posts moving forward with historical information so people are able to educate themselves and share that information with others,” Adan says. 

Most members of WW’s  current audience are licensed professionals. “Doctors, teachers, community members, especially a lot of psychologists, have been reaching out to promote us and ask how they can help. We’re finding a lot of 30–50-year-old professionals willing to help,” Adan said. 

Since Adan is based in Texas and her partner in Chicago, the organization relies heavily on volunteer support. “Our volunteers are all over the world – one in Germany, one in Spain, obviously our distributors in Palestine, and then a bunch around America who, if they have a minute, will create a post for us and help us keep up a regular social media schedule,” Adan says. “So, it takes a village, and we’re so grateful for all the volunteers for even donating a little bit of time and effort to help us.”

What You Can Do to Help

Large social media platforms such as Instagram and TikTok have enabled users to donate to Palestinians, even if they may not be able to afford to donate money directly. Liking, sharing, and commenting on more than nine words on videos from the accounts of Palestinian families can generate money for their account and make their videos reach a wider audience. Using filters and sounds created to donate to Gaza can also help generate thousands of dollars and help evacuate families from the apartheid system. Additionally, sharing these videos and content on your public social media accounts can increase awareness and, potentially, donations.

Sanaa Asif, a senior at Hinsdale (Ill.) Central High School, is an avid reader and loves to learn and write about others and their experiences.

The post Social Media Creators Play A Key Role in Advocating for Palestine appeared first on Islamic Horizons.