Islamic Horizons March/April 2023

PRIME MINISTER ANWAR IBRAHIM SCRIPTS NEW HORIZONS FOR MALAYSIA

ISNA Matters

8 Designing Islamic Schools of the Future

Cover Story

18 I Choose the Path of Societal Reform

20 From Political Prisoner to Prime Minister

23 Anwar Ibrahim: A Much-needed Breath of Fresh Air

25 Anwar Ibrahim’s vision for an inclusive Malaysia

Islamophobia

26 The New Crusades: Islamophobia and the Global War on Muslims 28 Amazon’s Islamophobia Problem 30

31 My Garden: A Realm of Peace in my Backyard

32 Quranic Principles and Lessons in Human Psychology

Islam in America

46

47 A Support to Those in Need History

50 Richard the Lionheart: Myth vs. Reality

Opinion

52 How to Build Unshakable Confidence as a Muslim and Achieve Career Success

The Muslim World

54 A View from the Stands

Food

56 How Halal is Your Halal Meat? Heritage

58 In Search of the Battle of Talas Library

60 Interview with S.K. Ali on “Love from Mecca to Medina”

DESIGN & LAYOUT BY: Gamal Abdelaziz COPYEDITOR: Jay Willoughby. The views expressed in Islamic Horizons are not necessarily the views of its editors nor of the Islamic Society of North America. Islamic Horizons does not accept unsolicitated articles or submissions. All references to the Quran made are from The Holy Quran: Text, Translation and Commentary, Abdullah Yusuf Ali, Amana, Brentwood, MD.

Mosque Ubudiah, Perak, Malaysia

Islamophobia Needs a Dedicated Response

This year March 15, the UN-designated International Day To Combat Islamophobia, falls a week ahead of Ramadan.

Last March, the UN unanimously declared that this annual observance, which is always held on the same day in 140 countries, is meant to show Islam’s true face to those who hate it.

Pakistan, then headed by former prime minister Imran Khan, introduced the resolution by saying that Islamophobia has emerged as a new form of racism that includes, among others things, discriminatory travel bans, hate speech and targeting girls and women for their attire. It calls for expanded international efforts to create a global dialogue that encourages tolerance and peace is centered on respect for human rights and humanity’s diverse religions and beliefs.

Understandably, the resolution was opposed by India, France and the EU — that includes many who enjoy the results of colonial rule. Both France and the EU also insist that the term has no agreed-upon definition in international law.

And here lies the responsibility of Muslims, especially those living in countries that are rife with Islamophobia — despite reciting mantras such as democracy, equality and freedom of belief. Muslims living in countries that pride themselves on their democratic setups should assert themselves meaningfully. “Representation” doesn’t start and end with invitations to taxpayer-funded events hosted on tax-funded real estate, but in effecting positive change.

Now is the time for Muslims to consider what we have gained and lost by participating in the “democratic” process via political parties [restricted to two entities], especially when they and their leaders never shy away from accepting “gifts” and giving “speeches” to any group that has a visible and, in fact, active Islamophobic and colonist agenda. Isn’t it time for us to build our own political units to both represent ourselves and our fellow citizens by finding a way to free ourselves from these unhelpful people as

well as from the lobbyists’ apron-strings and self-serving agendas?

In short, shouldn’t we finally start out on the path opened for us by Anwar Ibrahim, Malaysia’s new prime minister? This issue presents several articles for your consideration.

Muslims should realize that things are doable. Polls conducted in 2022 by the University of Maryland Critical Issues Poll found that Jewish presidential candidates would face the lowest public opposition, closely followed by Catholic and Mainline Protestant candidates. For Republicans, an atheistic candidate is most strongly opposed. Democrats most strongly oppose an Evangelical Christian candidate.

Muslims need to find ways to create an image through education, service and enterprise that will take them to these heights. The time is now.

Anwar Ibrahim’s installation warms the hearts of Muslim North Americans, for he has participated in their organizations, among them MSA, which became ISNA, and with learned societies such as the International Institute of Islamic Thought. All of our prayers are with him as he moves to script new horizons for his abused nation.

As our Jan.-Feb. issue was going to press, ISNA hosted its 11th Annual West Coast Education Forum: “Reinvent and Design the Islamic Schools of the Future.” On Jan. 13-14, Islamic school educators, administrators and leaders dedicated to providing the best Islamic education to our community met in Orange County, Calif., to share ideas and learn from each other.

In this issue, we are proud to share the good news of a small community’s milestone: In December 2022, a six-member team finished translating the Quran into Cham (see the article on pp. 34). The culmination of this eight-year effort was celebrated with great joy amidst San Jose’s Cham Muslim community. This is very fitting, given that their ancestors have preserved their culture against outside influences for the last 200 years. ih

PUBLISHER

The Islamic Society of North America (ISNA)

PRESIDENT Safaa Zarzour

EXECUTIVE DIRECTOR

Basharat Saleem

EDITOR

Omer Bin Abdullah

EDITORIAL ADVISORY BOARD

Iqbal Unus, Chair: M. Ahmadullah Siddiqi, Saba Ali

ISLAMIC HORIZONS

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Designing Islamic Schools of the Future

ISNA hosts its 11th Annual West Coast ISNA Education Forum

BY SUSAN LABADI

The 11th Annual West Coast ISNA Education Forum, “Reinvent and Design the Islamic Schools of the Future,” was held on Jan. 13-14 in Orange County, Calif. In collaboration with WISER (Weekend Islamic Schools Educational Resources, www.WISER-USA. org), a special weekend schools track was initiated to learn and network with full-time experienced teachers and administrators and to give them access to high-quality subject-matter experts.

Program committee chair Necva Ozgur stated, “Allah gave the answers in the Quran, but He doesn’t open our hearts unless we ask for it.” She noted that most Muslim students attend weekend schools and that WISER is a response to the need to increase and improve their efficacy.

For the second time since its inception in 2020, WISER and ISNA tailored sessions for weekend schoolteachers and leaders. WISER, formed by a group of Muslim educators, seeks to uplift, empower and raise these schools’ standards. Part of this involves educating staff on best practices.

The sessions included: “Creating a Loving Classroom Community,” “Let’s Do it Right! The Unit Plan Based on Word-Readiness Standards,” “Arabic Language and Quran: Hand-in-Hand in Classrooms,” “Teaching Reading in Sunday School,” “How to Teach Islamic Studies to Touch Students’ Hearts and Effect Change,” “Interactive Arabic Virtual Story Time” and “Differentiated Instruction in Early Elementary.”

WISER’s founders, Necva Ozgur and Dr. Mehmet Ozgur, have dedicated this phase of their lives to serving the 95% of Muslim children who don’t attend full-time Islamic schools, yet deserve to have access to high-quality educational programs.

Attendees had open access to 25 informative sessions. Friday’s celebration banquet featured keynote speaker Dr. Rania Awaad (executive director, Maristan; director, The Rahmah Foundation; professor of psychiatry, Stanford School of Medicine), who holds several certifications (ijaza) and is herself a product of an Islamic school education.

Her inspired address cited occasions when Muslims had innovated to meet humanity’s critical needs and prevailed, although confronted by naysayers and resistance.

Awaad mentioned historical events, such as codifying Arabic with markings to facilitate pronunciation; the tenacity of Munira al-Qubaysi (d.2022; founder, Qubaysi Movement) to find a way to educate women in Islamic sciences from a male scholar and to initiate preschools in Syria; and the fact that Muslims were the first to incorporate mental health wards in their hospitals, which incorporated a holistic approach that recognized the individual’s mind, body and soul.

The event opened with a panel of former Islamic school students: Yasin Conoboy, Hala Khalifeh (Halaballoo), Sondos Kholaki (hospital staff chaplain, community chaplain in Southern California), and Hamza Soboh. Their favorable memories included sentiments of diversity, pride in accomplishments and special events. The greatest benefit was developing a Muslim identity and sense of belonging. Some of these graduates remain connected with peers who share similar values.

They felt prepared academically for their futures, but thought that schools and parents shouldn’t overly protect them socially to enter college. One panelist stated that he learned healthy gender interactions via PPL — Public, Purposeful, and Limited — so that working with female students was

done respectfully and appropriately. This prepared him for life outside of school. They responded “Yes” when asked if they would recommend an Islamic school for their children.

The panel also included Abir Catovic, Sheikh Tarik Ata (The Orange County Islamic Foundation) and Habeeb Quadri (recipient, the National Distinguished Principal Award) who serves on Harvard University’s Graduate School of Education, numerous youth education organizations and has authored five books. Their suggestions included helping students articulate their views through debates and discussions. They also noted that all prophets had worked with their hands, meaning that vocational training could be incorporated into our schools and be encouraged as hobbies. Acknowledging that parents and teachers at these schools make sacrifices, they deemed the results worthwhile.

In his energetic morning keynote speech, Islamic school principal Habeeb Quadri spoke on remembering that leadership drives change. To meet the future’s demands, he declared that we must assess, develop and then strategize; that students must be cognitive global citizens, for they will have digital futures; and that community service should be an active component of every school stakeholder and provide opportunities for parents and children to talk with each other.

ISNA president Safaa Zarzour, who headed two sessions, encouraged school leaders to work with faculty and staff in a culture of trust and stressed the importance of enabling growth and responsibility. When asked about financial difficulties, he advised that some schools have created endowments. In short, save 10% of revenues each year for a term and then use them as later investments to decrease the parents’ burden and give the schools sustainable security. In his second session, the audience tapped into his expertise in legal and HR matters.

While addressing the banquet, Zarzour credited Islamic school educator Abdelnasser Rashid, Illinois’ first elected

ISNA president Safaa Zarzour

state representative, for running for office after rejecting the “advice” to change his name or dilute his Muslim American identity. Zarzour emphasized that Islamic school-educated Muslims are making a difference in leadership roles in the U.S.

In her session, Sufia Azmat (executive director, CISNA), worked with school leaders to discuss varying interpretations of success in “School Accountability Leads to Success.”

Chris Joffe (founder and CEO, Joffe Emergency Services), along with the ISLA team, Lisa Kahler and Samar Al-Majaideh, through an IRUSA grant, discussed emergency preparedness, “[This] is fulfilling the trust (amana), which is aligned with maqasid al-shariah: … maintaining, protecting, and elevating one’s religion, self, mind, wealth and family.” The session featured tabletop scenarios, exercises and access to a toolkit that can be found at www.theisla.org.

As educators, we see a higher level of mental and mood challenges today than before Covid. The human connections and relationships we enjoy most are what give us mental fortitude, and the pandemic certainly pointed out the relevance and value of social connection. Susan Labadi (founder and president, Genius School, Inc.) offered “Brain Health Matters: What Educators Need to Know” and Dr. Ilham Al-Sarraf Rope (clinical psychology), who has greatly helped the Iraqi community, shared her expertise in “Depression Disorder: Identifying Symptoms, Causations and Interventions.”

Jihad Saafir (professor, Bayan; the South Coast Interfaith Council’s “2022 Faith Leader of the Year”) captured attention by stating, “Our people need as many positive triggers as they can,” and advised that saying “As-salamu alaikum” reminds us of our Muslim identity. He equated weak identity with deficient socializing influences and remarked that Prophet Mohammad (salla Allahu ‘alayhi wa sallam) crafted the Islamic environment to support the internalization of religious identity in stages.

Wadud Hassan (head of school, Good Tree Academy; founder, Mindfulness Matters) delivered “Behavior Intervention Through Islamic Psychology.” Ibrahim Yousef (school principal) presented “The Art of Positive Discipline.” Osman Khan, a faithbased educator and administrator for 21 years, titled his session “Theory of Relativity: A Guiding Dialogue to Proactively Cultivate Student-Teacher Relationships.” In it, he

emphasized using elements of pop culture to open the door of receptive relationships with students. Lastly, Adita Arya (weekend school leader; executive director, the Afghan Literacy Foundation) chose to teach “How to Create a Loving Classroom Community.”

Abir Catovic, an experienced educator and administrator who has taught every grade K-12, stated in her “How to Teach Islamic Studies to Touch Students’ Hearts and Effect Change” that the basis of Islamic studies starts with teaching about faith through iman (faith) and the awe of God’s creation. For guidance in Arabic language instruction, Prof. Samar Dalati-Ghannoum (executive board member, the National Arabic Teachers Association; board member, the Arab American Press Guild) spoke on “Teaching Reading in Sunday School” and Lina Kholaki (director, Aldeen Foundation) a member of the team that drafted the Standards of Arabic as a Foreign Language for the 21st century for K-12, presented “Let’s Do it Right! The Unit Plan Based on World-Readiness Standards.” Layla Bahar Al-Aloom (professor, Arabic language; CSUF and Chaffey College) excited the audience with her “Interactive Arabic Virtual Story Time,” and Maria Kouli (dual language coordinator, ELC School, Los Angeles) shared exemplar videos for “Differentiation Instruction in Early Elementary.” Amal Sakr Elhoseiny (Ph.D., comparative studies of the German and Arabic languages; teacher for 20+ years at New Horizon School; a master teacher for Aldeen Foundation; executive board member of NATA K-12; and certified in the Nooraniyyah method) emphasized the art and importance of relating with students, meeting their needs and using brain science to make them feel rewarded and motivated.

Maisa Youssef-Osman (principal, Orange Crescent School) guided the professionalism of instructional design session through her “Understanding by Design: From Student Goals to Standard-Based Planning.” She facilitated the three-step approach of identifying the desired results, determining the acceptable evidence and planning the learning experiences to assess.

To frame the forum’s theme and give good advice in these confusing times, Fouad Elgohari (senior director, academic affairs, Bayan Islamic Graduate School; instructor and advisor, the Sabeel Traditional Seminary program; and instructor, The Majlis in Southern California) stated, “Don’t follow the rules of society that are always changing.

Follow the rules of Allah that don’t change.” In his session, titled “Redefining Islamic Education for the Future,” he set the order of instructional guidance to try to produce good people who worship God. Elgohari eloquently detailed, “It’s one thing to know what Allah wants me to do. It’s another to want to do it.” His progressive sequence was to teach Islam, then iman (faith), and follow it with ihsan (excellence).

Aldeen Foundation, Arabic Daily, Bayan Islamic Graduate School, Amana Mutual Funds Trust and Family Relief USA sponsored the Forum. ih

Islamic Society of North America (ISNA)

STRATEGIC PLANNING 2023 –You can make ISNA better Seeking Pathways for Beneficial Services to Muslims

ISNA is committed to the model of continuous improvement. The feedback from our community and all stakeholders is critical for this process.

As a part of its long-term strategic planning process, ISNA is conducting a constituent survey. You may have already completed this survey. If not, please reach out to us so we can send you the survey.

Please spend five to ten minutes sharing your feedback on what we’re doing right and where we should look to improve in the coming years. Strategic planning can be described as determining where the organization is now, where it would like to be in the future, and how it intends to get there. We may view it as constructing goals from gathering and processing data, and using data science and facts for public good.

Direct your questions and suggestions to: ed@isna.net

Susan Labadi (board officer, WISER) served on the West Coast ISNA Ed Forum Planning Committee.

Longest-Serving Muslim Mayor Continues

Imam Saffet Catovic of ISNA’s Office for Interfaith, Community Alliances and Government Relations attended the swearing in ceremony of Prospect Park, N.J., mayor Mohamed T. Khairullah, who was re-elected to his fifth term (17th year) as mayor on Jan. 7. Including his years on the municipal council, this is his 21st year in elected office.

Catovic said, “This is a clear indication that the Muslim community in America is politically maturing and coming of age — moving from the margins and marginalized to the political

offices where decisions are made.”

The mayor said, “I urge members of the community, young and old, to step up in your local communities. Each person must give back to their community. You don’t necessarily have to run for office. You can volunteer, and that would go a long way.”

He was sworn in by Assemblywoman Shama A. Haider (D), among the first Muslims to serve in the New Jersey State Legislature. Assemblywoman Jaffer, who enjoys the same status, swore in Councilman Mohammed Hussain. ih

President-elect Rahmah Abdulaleem, who previously served as NAML vice president, is executive director of KARAMAH: Muslim Women Lawyers for Human Rights. Vice president Baraa Kahf, a former NAML board member, is a partner at Knobbe Martens. Treasurer Shariyf Muhammad, who was re-elected, is the director of health, law & policy at the Georgia Department of Human Services. Secretary Nadia Ahmed, who was also re-elected, is an assistant U.S. Attorney for the District of Nevada.

Week by NY1 (March 2010); recognized and honored by Mayor Bloomberg in honor of Women’s History Month (2011); and honored by FEBA, Chhaya CDC, state senator (now mayor) Eric Adams, Women’s eNews, Bank of America, Queens Council for Social Welfare, NASW-NY, NEMWA (North East Muslim Women’s Association), Women In Islam, Union Square Awards, Open Society Institute, the Queens Borough President, the Queens General Hospital, the International Association for Social Work with Groups (IASWG) and the Women2Women Forum (2019).

Niaz (M.S., Pakistan; M.S.W., Hunter College) is a 2007 CORO Immigrant Leadership Fellow and a 2005 Open Society Institute Social Justice Fellow. In 2017, NoVo Foundation named her one of 21 “Movement Makers.”

Attorney Edward Ahmed Mitchell (national deputy director, CAIR) was appointed president of the National Association of Muslim Lawyers (NAML).

NAML, the nation’s largest professional networking organization for Muslim lawyers, judges, law students and legal professionals, serves its members through t raining, mentorship and networking opportunities. The board of directors now represents the country’s 14 regional Muslim bar associations.

Mitchell previously functioned as CAIR-Georgia’s executive director (201620). In 2016, the chapter received CAIR National’s Chapter of the Year award. Before joining CAIR-Georgia, Mitchell, a graduate of Morehouse College and Georgetown University Law Center, practiced law as a criminal prosecutor for the City of Atlanta.

Robina Niaz, who worked with mainstream nonprofit organizations for 12+ years before founding Turning Point for Women and Families in 2004, was appointed commissioner of New York City’s Commission on Gender Equity.

Turning Point is the City’s first nonprofit to address domestic violence in the Muslim community.

She has sat on numerous boards and as a member of the Social Work Advisory Council at Medgar Evers College.

In 2009, she was named a CNN Hero and featured as one of the 500 Most Influential Muslims (2009) by the Royal Islamic Strategic Studies Center/Georgetown University. She was named Queens Person of the

St. Paul Schools Superintendent

Dr. Joe Gothard

On Dec. 13, 2022, the St. Paul (Minn.) school board voted to add Eid al-Fitr to the district’s academic calendar. Students won’t have class on any of the dates. The changes will go into effect in the 2023-24 and 202425 school years.

Also, the Fairfield, Conn., board of education decided to add Eid al-Fitr to the school district’s calendar. Fairfield Public Schools will begin observing the holiday in 2024.

“All students deserve to have their religious beliefs and holidays respected by educators,” said CAIR-MN executive director Jaylani Hussein. “We thank the St. Paul school district for recognizing the religious holidays of their students.”

“Because of the Fairfield Board of Education’s decision, Muslim students can celebrate their holiday with family without having to miss instruction,” said CAIR-CT operations director Hassan Awad. “We are pleased to see Fairfield Public Schools supporting their Muslim students by recognizing the Eid al-Fitr holiday.”

Imam Catovic (right) congratulates mayor Khairullah

The Santa Clara County Board of Education swore in its first Muslim American members, Maimona Afzal Berta and Raeena Lari, on Dec. 12, 2022. Both faced Islamophobic comments on social media during their campaigns.

Berta, a special education teacher, said she hopes her win will foster self-empowerment and leadership among students of color. The former Franklin-McKinley School District board member said that representation for South Asians and Muslim Americans was scarce growing up.

“For young people, it’s hard to imagine what’s possible, or even specific pathways of leadership if you’ve never seen it done before,” Berta, who is of Kashmiri heritage, told the San Jose Spotlight on Dec. 26, 2022. “As a working mom navigating issues like affordable childcare, [being a] hijabi and public-school teacher, the perspective I bring makes this win that much more significant.”

Board of Education members represent different parts of the county, working with the county’s Office of Education to oversee academic and financial programs at 30+ school districts.

Lari, a research economist, said her new position is an extension of the work her family has done for generations. For example, her grandfather pushed for education to be codified as a basic human right in India’s constitution. ih

“If somebody wants to do it, they have a right to do their practice,” council member Mohammed Hassan said.

Dawud Walid, director of CAIR-Michigan, said, “It’s not something new or novel.”

The Fairfield (Conn.) Board of Education approved the addition of Eid al-Fitr holiday from school next year, reported the CT Examiner, Dec. 14, 2022.

This year, the holiday will fall on April 10, and the district added an extra day in June to make up for this off day.

Muslim students, parents and teachers spoke at a Board of Education meeting on Nov. 15, 2022, to press acceptance of the holiday.

The Hamtramck City Council voted 3-2, on Jan. 10 that residents of this Detroit-area community with a large Muslim population can sacrifice animals at home for Eid al-Adha.

This is another step in recognizing a cultural shift in a city, whose 20th-century history was shaped by Polish immigrants.

Last December, the council had voted to continue the ban; however, it reversed course, at least for religious reasons, after legal advice and objections from Muslims, the Detroit Free Press reported.

The Al Maghfirah Cemetery Association received a conditional use permit in June to develop burial plots and a funeral home on the land it had purchased in 2014 — after eight years of vandalism and legal battles over land use. The 72-acre plot in Castle Rock, Minn., is expected to offer nearly 50,000 burial plots and will serve the Twin Cities’ and suburban metro area’s Muslims, reported The Sahan Journal, Nov. 22, 2022.

The first stage of excavation will clear about five acres of land to accommodate approximately 5,000 burial plots, a parking lot, walking paths and a facility for a simple funeral home and funeral prayers. The approximately $4.3 million first stage of development is expected to start in March 2023 and finish by August. ih

ACHIEVERS

Nemat “Minouche” Shafik, a leading economist whose career has focused on public policy and academia, will become the 20th president of Columbia University on July 1, 2023. Her election concludes a wide-ranging and intensive search launched after Lee C. Bollinger announced that he would step down as Columbia’s president at the end of the 2022-23 academic year.

Shafik, who has led the London School of Economics and Political Science (LSE) since 2017, has edited, co-authored or authored numerous articles and books, including,

(PHOTO BY MARK BADER)

(L-R) Assemblymember Evan Low, Trustee Maimona Afzal Berta, County Superintendent of Schools Mary Ann Dewan, Trustees Tara Sreekrishnan and Raeena Lari, as well as County Supervisor Cindy Chavez at a swearing in ceremony on Dec. 12. (Photo courtesy of Tara Sreekrishnan and the Santa Clara County Office of Education)

COMMUNITY MATTERS

most recently, “What We Owe Each Other: A New Social Contract” (Princeton University Press, 2021).

The Alexandria, Egypt-born Shafik (B.A., University of Massachusetts-Amherst; M.S. in economics, LSE; and Ph.D. in economics, St Antony’s College, Oxford University) began her career at the World Bank and, aged 36, became its youngest-ever vice president. She later served as Permanent Secretary of the U.K.’s Department for International Development, the IMF’s deputy managing director, and as deputy governor of the Bank of England.

The DeKalb County (Ga.) Superior Court judges appointed Judge Fatima A. El-Amin chief judge of the DeKalb County Juvenile Court, effective Jan. 1. The Atlanta native attended W.D. Mohammed High School in DeKalb County, graduating as co-valedictorian, and completed her collegiate studies at Harvard University (‘97). She received her J.D. from Emory University School of Law (2000), where she was the recipient of the Dean’s public service award.

El-Amin has worked as a full juvenile court judge since 2014. She presides over dependency, delinquent and traffic cases, as well as the DeKalb County Juvenile Drug Treatment Court, Rebound. By designation, she sits in the DeKalb County Superior Court.

A former supervising child advocate attorney, Judge El-Amin started her legal career as an assistant district attorney in DeKalb County. The recipient of the NAACP DeKalb Thurgood Marshall Award and the DeKalb County Schools Living Legend Award, she is a graduate of Leadership Georgia, Leadership DeKalb and a member of the Gate City Bar Association, the DeKalb Bar Association, the Council for Juvenile Court Judges, the DeKalb Lawyers Association and the Georgia Association of Black Women Attorneys.

Zera Abid, founder and director of the Columbus-based MY Project USA, was recognized with the Pillar Award as Philanthropist of the Year, on January 18 at the Ohio State House.

Since 1998, The Medical Mutual Pillar Award for Community Service presented by the Cleveland-based “Smart Business” magazine, honors businesses of all types and sizes that make outstanding contributions to their communities. Its purpose is to encourage a charitable environment, recognize creative efforts that make a difference and demonstrate the ties between the for-profit and nonprofit worlds.

Muslims in Forbes 30 Under 30

Raafe Khan, director of energy storage at Pine Gate Renewables, has won a spot on Forbes 30 under 30. Khan earned his M.S. from Carnegie Mellon University and B.S. from Manipal University. Khan was inspired to work in clean energy after spending his summers with his grandparents in India, where frequent rolling power outages forced his family to use diesel generators producing harmful exhaust fumes. Since joining Pine Gate Renewables, he has helped build one of the largest project pipelines in the country: over 25 GWh across 28 states. He has brought domestically manufactured non-Lithium solutions out of stealth mode after identifying risks in the Lithium supply chain. Last September, he received a USPTO design patent for a novel approach toward designing renewable power plants, which has been used on several wind projects across six U.S. states to generate safe and efficient project designs.

Aadil Ali (B.S., McMaster University; Ph.D., University of Toronto), clinical

scientist, Traferox Technologies, Toronto, is a postdoctoral fellow and clinical scientist whose research led to the development of a novel organ transplantation device by Traferox Technologies, a biomedical device company. Lung transplantation requires the organ to be kept in optimal conditions to ensure a successful surgery. Ali’s device widened the time window for transplantation.

Samer Abu Farha (founder, Rare Munchiez, Ann Arbor, Mich.) is a University of Michigan drop out who imports rare snacks from around the world and sells them online. He opened a storefront in Detroit this fall. Sales are expected to hit $5 million in 2022.

Rakan Al-Shawaf (B.S., Queen’s University) cofounded Makeship to help small and medium-sized influencers create plushies and other merchandise to sell to their fans.

For example, it worked with one Instagram-famous feline named Panko A. Cat to market and sell a lookalike plush keychain to its 350,000 social media followers. Makeship, which gives influencers a cut of sales, expects revenue to nearly double to $16 million in 2022.

During his weight loss journey, Amir Bahari struggled with having cravings for donuts. So, he decided to create a donut that would satisfy his sweet tooth while being keto-friendly and containing less sugar. Along with twin brother Amin, they founded Elite Sweets in 2018 and, since then, their donut has become the best-selling donut on Amazon. So far, they have secured $2.6 million in funding from Siddi Capital, Constellation Capital and Capital Factory and have an $8.1 million valuation.

Ahmed Elsayyad cofounded Ostro, whose software connects consumers directly with physicians via customized apps and websites in collaboration with its pharmaceutical company customers. Ostro has raised $56 million from investors, including Founders Fund, Greycroft and Bling Capital. AstraZeneca and Bausch Health are among its enterprise customers.

After a stint at Kraft Heinz, Rashad Hossain (B.S., Harvard) left to create his line of mushroom-infused coffee that serves as a healthier, low-caffeine alternative to the traditional cup of coffee in 2020. Today, Ryze has more than 30,000 customers who buy subscriptions of their coffee and matcha. The company will end 2022 with nearly $18 million in revenue and $2 million in funding from PS27 Ventures and 11 Tribes. ih

I CHOOSE THE PATH OF SOCIETAL REFORM

From political prisoner to prime minister of Malaysia

BY ANWAR IBRAHIM

Anwar Ibrahim is chairman emeritus and a co-founder of the International Institute of Islamic Thought (IIIT), a global Muslim think tank that promotes educational reform as a means to better humanity. While serving as Malaysia’s minister of education (198691), he replaced the inherited colonial system with the National Education Philosophy (1988) and undertook substantial reforms to improve the educational system.

A long-term proponent of improving and promoting education, his presidency of the International Islamic University Malaysia (IIUM, 1988-98) enabled Anwar to team up with its rector, Dr. AbdulHamid A. AbuSulayman, to make it a renowned international university.

The following excerpts of his January 11, 1999 (Ramadan 23, 1419) letter sent from Sg Buloh Prison to AbuSulayman

upon learning of his resignation, reveals this passion. The full letter is available at https://themaydan.com/2022/02/ letter-from-prison-to-dr-abusulayman/. Now a little something of my own life here. The quiet solitude of prison, of solitary confinement, allows for much deep thought, spiritual reflection and prayer. We unfortunates within its walls are able to trace the various trajectories of our lives in minute detail with a thousand thoughts pressing on our minds…

Sitting in prison, my introspection continuing, I would like to say that I have chosen the path of societal reform. In so doing, [I] have had to reach a compromise of sorts … between contemplation and action. Through my involvement in ABIM, various student and youth movements, and later in government, I have always tried to generate public awareness (taw‘iyyah) of the

crucial importance of ensuring al-‘adl wa al-ihsan (justice and virtue/equity) in all human affairs. It is true that I have often been conciliatory, and at times suffered criticism by colleagues, Islamists, social activists and the opposition, insisting that not all such compromises can be rationalized in the name of hikmah, or wisdom… Discretion is one thing, but I had to firmly draw the line when transgressions went beyond acceptable boundaries, to spread and become pervasive and rampant, in sum when religious laws and ulama suffered belittlement and abuse, when public funds were plundered to enrich families and cronies, and when such travesty of justice rose as to trample the rule of law….

Of course, I am paying a high price for sticking to my convictions. But what are we if not men of ethics and integrity? Our status as God’s vicegerents, in positions of social responsibility, demand nothing less than

Anwar Ibrahim and Dr. AbuSulayman (second and first from the right) review ongoing work during the construction of a mahallah in IIUM Gombak Campus. https://themaydan.com/2022/02/letter-from-prison-to-dr-abusulayman

unswerving fidelity to His standards, not betraying them. … Yet, I was also a realist, aware that to pursue a reform agenda as a competent critic would result in consequences, at once challenging and beset with obstacles...

I wish to speak honestly, the only judgement that matters to me is that of my Creator… As one enters prison one also potentially enters an arena of great spiritual growth and awareness. I am sure there is not

of education and the intellectual tradition behind bringing about reform…

Our universalistic approach of assimilating knowledge from both the East and West, while remaining rooted in our tradition and Islam, must be the foundation upon which we build. IIUM is a clear testimony to our resolve to maintain our independence. You would understand why some quarters in the ruling elite resent this philosophy and approach.

Yes, we were all baffled, initially, at the extent of acrimony and rancour, but we soon realised that their perpetrators have no bounds to their fitnah and mihnah. Did I have a choice? Should I fear retribution and fabricated charges? Without hesitation and with a clear conscience, I say that despite facing seemingly unsurmountable odds, despite the arduous nature of the task, I will continue to struggle.

What helps is the spontaneity of support and overwhelming expressions of genuine concern that touches one’s soul and motivate one to continue. People are fully aware of the degenerative moral standards of the present leadership, the hypocritical lifestyles and vices which abound among those purporting morality but flouting it flagrantly...

These are but temporary aberrations; the dawn of a new Malaysia cannot be far off. Insha’ Allah, justice will come, truth will prevail, wickedness and treachery will be exposed and I shall be vindicated… Man proposes, Allah disposes! …

one pious man who has been incarcerated who has not thought of prophet Yusuf. We may enter a world of complete power and control, but what sharpens paradoxically in minds is Allah’s power and control over us.

Solitary confinement can drive men mad or spiritually revive them. … Prison also affords the intellect time to read… And I poured over the Qur’an, my great comfort and delight. Muhammad al-Ghazali’s “Thematic Commentary of the Qur’an” was invaluable in the insights given in the verses. What I found remarkable was how much the Qur’an, while it revealed God, His messengers and a past history, which atheism would otherwise have buried, is also a guide that concentrates on “You.”

I was exploring myself as a human being, my motivations, my purpose, the meaning I was to attach to the external world and its objects, even my future as I would have to account for myself once death lifted the veil of illusion, what the Qur’an constantly reminded me was a momentary existence. …

I thought of all those who had plotted to undermine morality and how quickly their works would turn to dust. And, in fact, it impressed upon me even more deeply and dramatically how much I needed to initiate plans and good works for the betterment of others, taking up the cause of societal reform with renewed impetus and vigour.

So, you will observe, my dear friend, that I have not overlooked the importance

Throughout recent history, we encounter supposed nationalists claiming strong anti-Western rhetoric on the one hand, but remaining captive to the Western mindset on the other, either in their general understanding of issues, or in their views of faith, morality and values or in their notion of laws, governance or development. This is well articulated by Sheikh Muhamad al-Ghazali as isti‘mar ruhi wa fikri, the imperialism of the soul and mind, which is devastating to the Ummah. Or, as alluded to by Malek Ben Nabi [1905-73], as the characteristics of colonisibilité, the subconscious acceptance of colonialism or colonial policies.

We must remain steadfast and resilient against any form of foreign domination or threat… condemn atrocities perpetrated by any power… But we should not remain naïve, to be duped by dictators and desperate regimes using international outrages against Muslim nations to deflect from their own shortcomings at home…. We Malaysians fought the colonial powers because of their oppression and plunder. Surely, we would not want these powers to be replaced by indigenous oppressors and squanderers.

As I have indicated in “The Asian Renaissance” (1996): “It would be a tragedy indeed if this hard-earned freedom were to result merely in the substitution of a foreign oppressor with a domestic one” (p.62). The foreign bogey ploy is not anything new. Neither is it unique to Malaysia…

Alas, what a farewell – no dinners, no presents. What else can I provide from here except to express my humble gratitude from the heart – hadith al-qalb bi al-qalb!... ih

Our universalistic approach of assimilating knowledge from both the East and West, while remaining rooted in our tradition and Islam, must be the foundation upon which we build.

FROM POLITICAL PRISONER TO PRIME MINISTER

Anwar Ibrahim, a story of faith perseverance

BY NADER HASHEMI

Human rights groups and democratic forces, especially in the Arab-Islamic world, have hailed Anwar’s ascension as a victory for Malaysian democracy, human rights, the restoration of justice and for ethical Islam.

THE ORIGINS

Born into a middle-class family in British colonial Malaya in 1947, Anwar’s worldview was shaped by colonialism and post-colonialism. The Muslims who grew up in the 1960s exhibited several common themes, among them anger at colonialism’s economic, political and cultural dimensions and growing skepticism toward secular and Western paradigms of progress.

This produced a gradual turn to a religious-philosophical framework in the name of cultural authenticity and psychological empowerment. A desire for political power to advance social justice was another unifying theme, as were the critique of the largely secular postcolonial ruling elites, considered part of the progress-inhibiting structural problem, and a growing bitterness toward Euro-American double standards and betrayal. This was best embodied in the case of the Palestinians, whose plight became an identity marker for Muslims in the late 20th century.

“Finally, a little good news from the Muslim world.” This is how I reacted on Twitter when I heard that Anwar Ibrahim, Malaysia’s prominent activist-intellectual-opposition leader — and former Amnesty International prisoner of conscience — had been named prime

minister. His multiethnic and reformist coalition, Pakatan Harapan, won a plurality of seats in the recent national election, catapulting him to the position he long deserved, but was repeatedly denied by the political intrigue of Malaysia’s ruling elites and deep state.

New theorizing was required to both articulate and give coherence to these ideas. Anwar played a seminal role here, especially in the transition from secular to Islamic politics. This manifested itself primarily in the form of speeches and lectures, of performing the classic role of an intellectual during times of political upheaval and historic change. “I grew up in a time of great social transformation,” he observed, “where in the interplay of ideas and events coincided with the rise of student activism, religious revivalism and political turmoil” (“The Asian Renaissance,” Times Books International, 1996). In Malaysia, Anwar was a leading activist-intellectual theoretician

Anwar Ibrahim takes oath of office as his wife Dr. Wan Azizah binti Wan Ismail looks on

COURTESY OF GOVERNMENT OF MALAYSIA, INFORMATION DEPARTMENT

EARLY ACTIVISM

Anwar’s early political activism focused on ethnic Malay solidarity. Multiethnic Malaysia is comprised mainly of Malay Muslims (60%), Chinese (22%) and Indians (7%). Colonialism left the Malays disproportionately poor, marginalized and rural. Anwar’s involvement in a 1970s project to send students to live with the rural poor to raise their political consciousness, help advance literacy and confront peasant and worker exploitation led to his first stint in prison (1974-76). As a student leader, he was arrested for protesting alongside striking workers upset with deteriorating economic conditions and government corruption.

In prison, he read, reflected and contemplated. A close friend recalls that during this period Anwar began to “rationalize the theme of our struggle for socioeconomic justice with the ideals of Islam” (John L. Esposito and John Voll, “Makers of Contemporary Islam,” Oxford, 2001). Anwar confirms this transformation. “We were impatient and angry about the plight of the Malays. We were very angry,

disgusted and critical of the government. There seemed to be no moral foundation and no spiritual guidance. We turned to Islam to fill this vacuum and to look for solutions” (ibid.). This transition overlapped with similar trends in other Muslim societies among activist-intellectuals, who were driven by the same push-and-pull factors and romanticized religious ideals.

As a Malaysian Islamist intellectual, Anwar’s worldview was partly shaped by Syed Hussein Alatas, Hasan Al Banna, Sayyid Qutb, Maulana Maududi and Ayatollah Khomeini. Like other political Islamists, he visited Iran in the aftermath of the 1979 Islamic Revolution. “Islam is the solution” was the mantra of this generation of Muslims activists, and Malaysia was no different. It was in this context that he became a founding member of The Muslim Youth Movement of Malaysia (ABIM), whose broader goals were rooted in the belief that social justice could best be achieved via an Islamic moral and political framework. Its objective was to Islamize society and politics.

Those who have studied this phase

of Anwar’s career note his moderating influence on Malaysia’s Islamist politics. He rejected extreme positions and supported political dialogue with opposing ideological currents. A leading intellectual, Anwar broadened debates among Muslim activists and thereby reduced the possibility of a state-society confrontation. Emphasizing values and principles over rituals and opposing the quick seizure of political power, he consistently argued for bottom-up solutions instead of a top-down autocratic-imposed ideological agenda. In a very meaningful way, Anwar provided a moderate Islamist alternative to the Parti Islam Se-Malaysia’s hardline Islamist agenda that focused on creating a Shariabased Islamic state.

In 1982, Prime Minister Mahathir Mohamed recruited Anwar, who agreed with the state-sanctioned affirmative action programs for Malay Muslims to overcome their historic inequality and marginalization. Anwar rose quickly, holding such key ministerial positions as sports and culture, agriculture, education, finance and deputy prime minister. As education minister,

Kuala Lumpur, Malaysia

he promoted a moderate Islamization program in keeping with multicultural Malaysia’s realities and articulated new conceptual ideas to defend policies rooted in pluralism, inter-civilizational dialogue and Asian values.

A TURNING POINT

The 1997 Asian financial crisis was a turning point. His disagreement with Mahathir’s response exposed a deeper divide over growing corruption, cronyism and authoritar-

evolution fits a pattern of Muslim intellectual development that Asef Bayat calls post-Islamism, “an endeavor to fuse religiosity and rights, faith and freedom, Islam and liberty. It is an attempt to turn the underlying principles of Islamism on their head by emphasizing rights instead of duties, plurality in place of a singular authoritative voice” (Ased Bayat, ed., “Post-Islamism: The Changing Faces of Political Islam,” Oxford, 2013). Some call this “liberal Islam,” but “ethical Islam” is a better moniker.

of Contemporary Islam”, Esposito and Voll, Oxford, 2001). He notes that several themes stand out. The first is his indefatigable persistence, political stamina and survivability. It is astounding, Esposito observes, how Anwar and his family have survived the public defamation campaigns, his long bouts in prison and attacks on his personal character. Anwar has emerged from all of this undefeated and with good cheer, along with a dogged determination and a renewed commitment to fighting for democracy.

Esposito also recalls Anwar’s charismatic personality, which “allowed him to speak effectively to a multiplicity of different audiences.” Once, while traveling with Anwar to deeply rural and conservative parts during an election campaign, he was amazed that Anwar could speak so comfortably and effectively in a village mosque and at the Harvard Faculty Club.

ianism. Sacked for demanding political reform and expelled from the ruling party, Anwar’s travails were just beginning. Fearing his growing popularity, in 1998 Mahathir, backed by elements of the deep state, had him charged and convicted for corruption and sodomy. Human rights groups described the sham trial as deeply unfair and politically motivated. Sentenced to nine years, Anwar was released in 2004 when his conviction was overturned.

One photo — that of an imprisoned and black-eyed Anwar after being severely beaten by the chief of police — went global. Symbolizing Malaysia’s struggle for democracy, it galvanized his supporters and international public opinion. His defiance launched the reformasi (reform) movement, whose guiding principles were social equality, social justice and democratic reform. He was its leading spokesman and intellectual leader.

Although this experience shifted Anwar’s politics, his moral core remained the same. He moved from Malay favoritism to embracing greater inclusion and equality for all Malaysians. This liberal and pluralist

This attempted state-sanctioned silencing and discrediting backfired, for Anwar’s moral authority increased and reformasi proved competitive in national elections. In 2013, it won the popular vote but not a parliamentary majority due to redistricting and gerrymandering. Fearing a future electoral victory, Anwar was again charged with sodomy, subjected to another sham trial and imprisoned in 2015 — primarily in solidarity confinement.

He was freed in 2018 when Mathahir came out of retirement and struck an alliance with his opposition coalition to defeat the monumentally corrupt, Saudi-backed, and eventually convicted Prime Minister Najib Razak (BBC, Jan. 27, 2016; Reuters, Aug. 23, 2022 ). This alliance won the 2018 election, and Anwar was promised the premiership after two years. Twenty-two months later, the political alliance broke down. As a result of the November 2022 election, Anwar, 75, finally became prime minister.

Georgetown University’s John Esposito has known Anwar since the early 1970s and co-authored a short intellectual biography that informs this essay (“Makers

Esposito remembers a moment when Anwar’s moral fiber was clearly on display. Having left Malaysia after the 2013 elections to accept visiting professor positions at Oxford, Johns Hopkins and Georgetown, his close friends, among them former Vice President Al Gore, pleaded with him to remain abroad given the state of politics and threats to his life. He was also presented with the option of running for UN Secretary General. Influential people in the West thought he stood a good chance of winning.

The second element of this story, Esposito recalls, was of yet another looming court case that could return him to prison. Life would have been far easier for Anwar and his family had he remained abroad. In explaining why he chose to return, Anwar simply said that he couldn’t betray his supporters in Malaysia who were still struggling and sacrificing for democracy. He wanted to be with them, he owed it to them, even if it meant another prison sentence.

In short, Anwar Ibrahim’s life is a profile in courage. Muslim activists who are combatting authoritarianism in their own societies can learn much from his heroic sacrifice and moral struggle. ih

Nader Hashemi is an associate professor of Middle East and Islamic Politics at the University of Denver and the author of “Islam, Secularism and Liberal Democracy: Toward a Democratic Theory for Muslim Societies” (Oxford, 2012).

[Editor’s Note: A longer version of this essay appeared in New Lines Magazine newlinesmag.com, a global affairs publication in the U.S.]

A leading intellectual, Anwar broadened debates among Muslim activists and thereby reduced the possibility of a state-society confrontation. Emphasizing values and principles over rituals and opposing the quick seizure of political power, he consistently argued for bottom-up solutions instead of a top-down autocratic-imposed ideological agenda.

ANWAR IBRAHIM: A MUCH-NEEDED BREATH OF FRESH AIR

BY ISLAMIC HORIZONS STAFF

Anwar Ibrahim, 75, was formally sworn in as Malaysia’s 10th prime minister on Nov. 24, 2022, by King Abdullah Ri’ayatuddin Al-Mustafa Billah Shah. And thus ended his over two-decade wait to be appointed to his country’s top post.

The closest Anwar had ever come to holding this post was acting prime minister for two months in 1997. At that time, he was deputy prime minister, a post to which he was appointed in 1993. In 1998, he was expelled from United Malays National Organization (UMNO), stripped of his posts, arrested and imprisoned under the now defunct Internal Security Act.

That same year, he initiated the Reformasi Movement out of which came the Parti Keadilan Rakyat, which joined the Democratic Action Party in 2014 to form Pakatan Rakyat. It was later rebranded Pakatan Harapan.

In the 15th general election, Pakatan Harapan won 83 seats — 112 seats are required to form a government. The results for the other parties were as follows: the National Alliance (73), the National Front (30), Gabungan Parti Sarawak (23), Gabungan Rakyat Sabah (6), Parti Warisan Sabah (3), Parti Bangsa Malaysia (1), Parti Kesejahteraan Demokratik Masyarakat (1) and two independents.

The Council of Rulers met and eventually decided to appoint Anwar prime minister.

Last year Anwar published book, “Script: For a Better Malaysia - An Empowering Vision and Policy Framework for Action” (Institut Darul Ehsan, 2022): “SCRIPT stands for Sustainability, Care & Compassion,

Respect, Innovation, Prosperity, and Trust – six Malaysian values at the core of this living document which both lays out Anwar’s vision for a stronger, better Malaysia and provides a method of developing policies fit to the contemporary and increasingly complex world we live in.

“This book builds on his more than four decades of experience in public service heading key ministries in the Malaysian government, leading various international development and peace organizations, and his time educating at leading universities around the world. Anwar has taken this experience and

synthesized it with the thoughts of some of the greatest minds from around the world, and the input of the people of Malaysia he has listened to and learned from throughout his career.”

The world will watch how he executes this program, especially when his Pakatan Harapan (Alliance of Hope) has 82 parliamentary seats, 30 short of the 112 needed for a majority. His coalition is supported by Barisan Nasional (BN; 30 seats), Gabungan Parti Sarawak (GPS) and Gabungan Rakyat Sarawak (23 seats), a coalition from the eastern Malaysian state of Sarawak. Anwar, who has pledged to form a leaner cabinet, is sure to face challenges when it comes to balancing the distribution of power among his allies in order to ensure his government’s stability. BN, which ruled the country for 61 years, was defeated by the previous PH coalition in 2018.

A DEDICATION TO THE HOMELAND

Throughout his many tribulations, Anwar has remained a true bumiputra (son of the soil). Reportedly former President George W. Bush had indicated that the U.S. would support his nomination for UN secretary general, Anwar turned it down, saying that his place is in Malaysia.

When he was in Riyadh during the late 70’s, he was advised not to go home because then-Prime Minister Mahathir Mohamad would imprison him. He responded that it’s better to be in prison in your own country than a fugitive. And again, he went back.

While visiting the U.S., he got a call that he would be jailed again. He was concerned, but again he went back.

Anwar Ibrahim signs documents after taking the oath during the swearing-in ceremony held at the National Palace in Kuala Lumpur.

(COURTESY OF GOVERNMENT OF MALAYSIA, INFORMATION DEPARTMENT)

The New York Times, May 15, 2002, noted that Anwar has many friends in Washington. Bush, with Mahathir sitting next to him in Oval Office, reiterated that the U.S. policy toward Anwar had not changed and that he was jailed primarily for his political opposition to the prime minister.

Anwar told NPR’s Steve Inskeep, “… I should say from the days of President Clinton, Bush, Obama and less so under Trump, my issue was always raised at different levels” (Feb. 26, 2019).

ONE COULDN’T ASK FOR A BETTER WIFE

In this moment of euphoria, no one should overlook Dr. Wan Azizah binti Wan Ismail’s contribution. A practicing ophthalmologist, Anwar’s smiling, supportive wife was often seen at his side.

In support of her political prisoner husband, she addressed cheering crowds, held packed press conferences and rallied support. She also served as Malaysia’s 12th deputy prime minister — the first woman to do so — and minister of women, family and community development in the Pakatan Harapan administration under Mahathir (2018-20).

In addition to being the opposition’s first female leader and the county’s highest-ever female political officeholder, she has served as the MP for Pandan (since May 2018) and Permatang Pauh (November 1999 to March 2008; May 2015 to May 2018), as well as the first president of the People’s Justice Party, a component party of the Pakatan Harapan opposition, because her husband, the party’s de facto leader, was prevented from doing so due to his trials and prison sentences. She held that position from the party’s formation in April 1999 until she officially handed it over to her husband upon his release during November 2018.

As if all of this were not enough, she served as the opposition’s 11th and 13th leader (March 2008 to August 2008; May 2015 until Pakatan Harapan’s victory in the May 2018 general elections) and as a member of the Selangor State Legislative Assembly for Kajang (April 2014 to May 2018).

ANWAR’S INVOLVEMENT WITH MUSLIM YOUTH

In Malaysia, the student organization ABIM (Muslim Youth Movement of Malaysia) was thriving under Anwar Ibrahim’s leadership.

In North America, the leaders of the MSA of the United States and Canada (MSA) — which later graduated to the Islamic Society of North America (ISNA) — helped create the International Islamic Federation of Students Organization (IIFSO), a student initiative initiated in 1966 at Nigeria’s Ibadan University. Formally established in Aachen, Germany, in 1969, IISFO had about 100 student and youth organizations in 60+ countries. Anwar was its regional representative for East Asia.

Responding to the huge number of Gulf and Malaysian students who began studying in the U.S. during the ‘70s, MSA helped create the Muslim Arab Youth Association (MAYA) and the Malaysian Islamic Study Group (MISG; 1976). In 1976, MSA sponsored the first MISG camp in Peoria, Ill., to which Anwar was invited so he could connect with the attendees. During this period, he was also appointed regional representative of the Riyadh-based World Assembly of Muslim Youth (WAMY).

Recognizing Anwar’s evolving leadership potential, former prime minister Mahathir appointed him minister of youth, sports, and culture (1983), agriculture (1984), education (1986-91), finance (1991-98) and deputy prime minister (1993-98).

In his capacity as education minister, Anwar was keen to play a role in the Islamic

Renaissance, as he called it, and make the International Islamic University Malaysia (IIUM) a true Islamic educational institution that could promote this vision. He invited Dr. AbdulHamid AbuSualyman (d.2021), at that time president of the U.S.-based International Institute of Islamic Thought (IIIT), to become its rector and provided him with the support he would need.

Dr. Sayyid Muhammad Syeed, a former ISNA president, who was also secretary-general of the Association of Muslim Social Scientists (now the North American Association of Islamic and Muslim Studies) and editor-inchief of the American Journal Islamic Social Sciences, recalls that these organizations helped identify scholars all over the world who had the qualifications and recognition in their fields. This helped IIUM recruit these social scientists and create a prestigious academic institution with Anwar’s support. This shared dream among Anwar, ISNA and IIIT sought to transform our intellectual world with resolve.

A BRIGHT LIGHT IN A DARK POLITICAL ATMOSPHERE

Anwar has been called a Renaissance Man, and North America’s Muslim organizations have always celebrated him as such. Armed with a global view inspired by Islam, he represents a hope for Malaysia, the Muslim world and humanity at large, regardless of ethnic, religious and other biases.

The non-political part of his resume reads like a dream, but it’s all true. In addition to the posts mentioned above, Anwar has been president of UNESCO, chairman of the World Bank and the IMF’s development committee, honorary president of AccountAbility and advisory board member of the International Crisis Group; distinguished visiting professor and Malaysia Chair at Georgetown University’s Prince Alwaleed bin Talal Center for MuslimChristian Understanding; and a lecturer on issues of governance, democracy and contemporary Southeast Asian politics at The Johns Hopkins School of Advanced International Studies and the University of Oxford’s St. Antony’s College.

One can only hope that the Muslim world’s leaders will study and actually learn from his words and actions, as well as his understanding of Islam’s role in the modern world. ih

Dr. Wan Azizah binti Wan Ismail

Anwar Ibrahim’s vision for an inclusive Malaysia

Anwar hopes to transform Malaysia, a country in which Muslims constitute almost twothirds of the population. He articulates his vision in his latest book, “SCRIPT: For a Better Malaysia - An Empowering Vision and Policy Framework for Action” (Institut Darul Ehsan, 2022). SCRIPT stands for Sustainability, Care and Compassion, Respect, Innovation, Prosperity and Trust.

Anwar believes that this framework, based on these “six drivers,” is an integrated, holistic endeavor that will lay the foundations for a thriving, dynamic and inclusive society. His policy agenda, he writes, aspires to steer Malaysia through “the complexity, contradictions, and chaos” of what he calls “postnormal times,” citing scholar Ziauddin Sardar.

After outlining these terms’ conventional meanings, Anwar redefines them and enunciates the specific vision behind them, as well as their targeted populations and areas. He also explores the policy requirements for each driver in terms of its economic, legal, institutional, educational, social, cultural and locational needs.

For instance, Anwar’s definition of sustainability is rooted in the Malaysian concepts of kemampanan (collective effort) and keseimbangan (humanity’s well-being).

In this context, he deserves to be commended for reinterpreting fasad and islah in “Do not degrade Earth after it has been so well-ordered” (7:56 ).This interpretation makes sense, because the next two verses

speak of the planet’s natural rejuvenation through winds (riyaha) that distribute heavy rain-bearing clouds (sahaban siwalan) over barren tracts of land (baladin mayyitin).

Anwar’s benign unconventionalism is also evident in his inclusive understanding of “care and compassion,” which he universalizes to include love for not just one’s own community, but also for members of other communities as well. Additionally, he writes, “the right of the society to receive care and compassion is both a duty to give and a right to receive.”

Anwar’s ultimate intention is to establish financial policies that advocate humane economic models. “To make up for lost time,” he warns, “we must abolish tax concessions and incentives that allow businesses and

enterprises to pursue disrespectful practices with ill-regard for past, present, or future human dignity.” He also expresses the need to address the country’s ongoing debt crisis by “refining and reforming loan procedures and reviewing and cancelling unjust and disrespectful debts and financial impediments.”

On the legal side, Anwar promises to repeal “draconic and disrespectful laws” that marginalize citizens on the basis of gender, race, religion, creed and lifestyle. And, to convince the world of Malaysia’s honest intentions, he states that “we must initiate a national human rights audit and respect third-party international audits requested of us.”

His long-standing commitment to religious moderation and democracy is wellknown. As far back as December 2005, in an address to the New York Democracy Forum, Anwar listed “freedom of conscience, freedom to speak out against tyranny, a call for reform and the right to property” as being among the Sharia’s higher objectives. In “SCRIPT,” he defines these objectives as “justice grounded in the empowerment of the poor and marginalized.”

In sum, “SCRIPT” is a feasible futuristic document that could put Malaysia on the path to inclusive democracy and economic progress — a task that is easier now that he is its prime minister. ih

Reviewed by A. Faizur Rahman, secretary-general of the Islamic Forum for the Promotion of Moderate Thought.

The New Crusades: Islamophobia and the Global War on Muslims

BY KHALED A. BEYDOUN

Islamophobia is a global phenomenon. This phrase may be widely known, and yet even among Muslims the dimensions and depth of what is unfolding against them globally is not well understood.

While the UN declared March 15th the “Global Day to Combat Islamophobia” — a momentous feat for the transnational human rights organization — much more still has to be done, particularly with regard to public education.

I wrote “The New Crusades: Islamophobia and the Global War on Muslims” (University of California Press, 2023) to delve deep into the unseen stories and unheard corners of global Islamophobia.

Taking on a phenomenon that is rapidly expanding on an international scale is no easy task. Particularly when Islamophobia’s contours and character are dramatically distinct across different nations.

While Islamophobia is global, it’s by no means monolithic. For example, we see it being enforced via hijab bans across France and in Quebec; concentration camps in Xinjiang that confine Uyghur and ethnic Muslims; and the rise of Hindutva supremacy in India that strips citizenship from Muslims, drives the bulldozing of their mosques and homes and fuels the mob violence that leaves their families vulnerable.

“The New Crusades” consolidates these distinct faces into a cogent whole, providing readers with a clear portrayal of the realtime struggles of Muslim populations across

countries, continents and cultures. Beyond its ambitious scope, its legal and political analysis, not to mention its daring engagement of issues neglected within the popular sphere, what separates this book from others is its focus on the voices of real people and victims, along with first-hand accounts of Islamophobia’s crises and catastrophes, flashpoint incidents and definite events.

Muna, a Rohingya Muslim woman now living as a refugee in Illinois, shared with me that “Our village was destroyed in days.” I spoke to Muna, who survived the ethnic cleansing in Myanmar that left 1 million of her countrymen and -women displaced and then scattered across the globe — far from home and further away from their families.

Such accounts were hardly rare and came to color the book’s complexion. During the process of completing my book, I crossed paths with people I had known before through study, research and distant interviews. One of them was Jelilova, a Uyghur woman who survived the concentration camps and dedicated her life to telling her story ... a story I wrote about in the book:

“I was arrested on 22 May 2017. The statement says that I’m a terrorist,” Jelilova recollected. Immediately after her arrest, she was taken to a concentration camp, where she learned that more than 1 million of her people were detained inside China’s network of 1,200 prison camps. The inner sanctums of these camps were theaters of mass discipline and ghastly punishment that, for Jelilova, began

with the removal of her hijab. Prison guards cackled as they replaced it with a freshly shaven head. After that initial “dignity taking,” Jelilova was escorted into a cell where she met other women arrested on terror charges. Virtually all of them were Uyghur, and all of them were Muslim.

Those words were imprinted in my head and then written down in my book long before I even met Jelilova. Her story, in great part, inspired me to make a Uyghur Muslima the face of “The New Crusades.” Fittingly, the young Uyghur girl who graces the book’s cover is named Muslima, a refugee now living in Istanbul among a thriving Uyghur diaspora.

It was humbling to meet Jelilova in person at the International Uyghur World Conference in Brussels during October 2022, where we posed for a photo and shared gratitude. Memorializing her story, as well as those of tens of other Uyghur survivors and victims, shapes the spirit of “The New Crusades.”

Their voices and stories, which I had the privilege of putting onto paper, distinguishes this book and makes it a landmark testament about a global experience that is more mosaic than monolith. However, what stitches together the stories of the Uyghur with the Rohingya, the French with the Palestinian, and the myriad of Muslims targeted is their faith, Islam, and their unrelenting faith in the face of tyrannical state violence and vitriolic societal rage.

They are victims of Islamophobia because they are Muslims, and the War on Terror — made in America and exported globally — has left a target on their chests and a hole in their heart. But after each conversation and meeting, every page I wrote and every chapter I finished, what I learned is that their faith remained whole. Even when criminalized and under attack, they continued to fight.

And this fight is why I write and why I wrote “The New Crusades.” It is not only an imperative read for Muslims in the U.S. and beyond, but for anybody — regardless of faith or lack thereof — committed to understanding the inhumanity unfolding before our eyes even as we continue to ignore and forget the faces of those affected by it.

The UN’s formal acknowledgment of a global Islamophobia Day is a momentous symbolic moment for the fight against Islamophobia; however, it is only one step in a much larger movement that we must lead. ih

Khaled A. Beydoun is a law professor at Wayne State University in Detroit and the Berkman Center at Harvard. He is the author of “The New Crusades: Islamophobia and the Global War on Muslims” (University of California Press, 2023). You can find him on his socials at @khaledbeydoun.

Muslim American Physicians Face Rising Discrimination

“Alarming” new study shows discrimination against Muslim doctors has increased during the past decade

BY SANDRA WHITEHEAD

The first study to examine workplace discrimination against Muslim American physicians found that nearly half of them experienced more scrutiny at work than their peers and that nearly one in four experienced religious discrimination during their careers. Almost 10% of the physicians surveyed said patients had refused their care because they are Muslim, and 14% said they were facing discrimination at their current workplace.

That was a decade ago.

According to Aasim I. Padela, M.D., M.Sc. (professor, Medical College of Wisconsin), lead author of the 2013-14 study, the situation has worsened. He is now sharing the results of a similar research conducted in 2021. The new study, “The Impact of Practicing Both Medicine and Religion: Muslim Identity as a Predictor of Discrimination, Accommodation, and Career Outcomes in Academic Medicine (Academic Medicine, November 2022), “shows a lot of alarming data,” he told Islamic Horizons. “The bad stuff got worse!”

A comparison of results shows that in the past 10 years, more Muslim physicians are experiencing religious discrimination, job turnover and having patients refuse their care because of their Muslim identity. “Muslims working in healthcare are struggling,” Padela exclaimed. “Given that diversity and inclusion are big topics in hospital systems and healthcare these days, we hope the dissemination of this research in academic circles, Muslim circles and hopefully policy circles, will lead to improvements,” said the professor of emergency medicine, bioethics and the medical humanities, and chairperson and director of the Initiative on Islam and Medicine.

HEALTH CARE SYSTEMS NEED AN EQUITABLE WORKPLACE FOR MUSLIMS

“Despite the relatively small size of the Muslim population in the country [just over 1%], Muslims play a really important role in the medical field and in our health care system,” said Meira Neggaz, executive director of the Institute for Social Policy and Understanding, an institution seeking to develop objective, solution-oriented research about challenges and opportunities facing Muslim Americans.

Neggaz and Padela spoke during October 2022 at the national webinar “Advancing Equity for Muslim Physicians in the Healthcare Workforce,” co-hosted by the Initiative on Islam and Medicine, the Tanenbaum Center for Interreligious Understanding, the Medical College of Wisconsin and American Muslim Health Professionals. She cited Michigan, where Muslims make up just under 3% of the state’s population, yet are more than 15% of its licensed medical doctors, 10% of its pharmacists and 7% of its dentists.

Not only are the percentages of Muslims in medicine high, but their accomplishments and impacts are also significant. She noted, “Muslim doctors are not simply practicing medicine. They are often responsible for making important innovations and improvements across the entire medical field.” Muslim doctors have developed new treatments and many provide charitable medical care, she added. “So, meeting the needs of Muslim physicians and providing an equitable, non-discriminatory workplace is essential, not just for the individual Muslim physicians themselves, but also for our healthcare system.”

Yet the ongoing discrimination is “both interpersonal and institutional,” she added. “It takes place between people in informal interactions, but is also structural and institutionalized.”

BUILDING ON GROUNDBREAKING RESEARCH

In 2021, Padela repeated the quantitative research of his groundbreaking 2013 study and added a qualitative component: conducting interviews to better understand the context of participants’ responses.

Since national databases of physicians don’t collect religious affiliation, Padela’s team drew on the membership roster of national clinician organizations that explicitly integrate religious identity. In 2013, a random sample was taken from the Islamic Medical Association of North America (IMANA). In 2021, they drew a convenience sample from IMANA, the American Muslim Health Professionals and the U.S. Muslim Physician Network.

In national surveys of Muslim physicians:

➤ In 2013, 19% reported sometimes experiencing discrimination in the workplace, while 5% reported often or always encountering discrimination during their careers. In 2021, those numbers rose to 41% and 12%, respectively.

➤ In 2013, 24% reported being passed over for professional advancement because of their religion. In 2021, that number rose to 57%.

➤ In 2013, 7% reported leaving a job due to discrimination. In 2021, that number rose to 32%.

The research also addressed whether respondents agreed that their workplace accommodates their religious identity (e.g., allowing time and an appropriate place for prayer, accommodations during Ramadan and time off for celebrating religious holidays). In both 2013 and 2021, about three-fourths of respondents agreed their workplace did make accommodations. However, interviews revealed that “notions of accommodation focused on their own initiatives rather than institutional outreach.”

Members of the research team: Benish Baqai, B.S., Lauren Nickel, Ph.D., Laila Azam, Ph.D., M.B.A., Aasim I. Padela, M.D., M.Sc., Omar Davila, M.P.H., and, not pictured, Sohad Murrar, Ph.D. (Photo © Laila Azam)

Padela and his team’s research demonstrates that as Muslim physicians put greater importance on their religion, they experience corresponding multiple negative outcomes, including higher levels of workplace discrimination and depression, as well as less accommodation in the workplace for prayers.

PSYCHOLOGICAL TOLL ON MUSLIM PHYSICIANS

“The impact of this obviously may take a toll on mental health and anxiety of people experiencing these issues,” Neggaz said. “We know from our research that after the 2016 election, when there was a lot of heated political rhetoric about Muslims, there was a significant amount of stress and anxiety and fear for personal safety. Most notably, almost half of Muslim women and more than 30% of Muslim men feared for their personal or family safety. A sizable number felt stress and anxiety to the point of possibly seeking mental health support.”

She noted that other researchers have found that groups who have been targeted or hear negative things about their group can internalize those negative aspects. “This can have a huge effect on mental health, on self-esteem, identity, performance and motivation,” she declared.

Padela and his team’s research demonstrates that as Muslim physicians put greater importance on their religion, they experience corresponding multiple negative outcomes, including higher levels of workplace discrimination and depression, as well as less accommodation in the workplace for prayers. However, it also finds that, “on a positive note, greater involvement in religious congregational activities is linked to lower perceptions of workplace discrimination and discrimination from patients, as well as positive perceptions of being religiously accommodated at work. Religious importance appears to attract negative experiences, while greater religious practice seems to buffer against them.”

In other words, the “study documents how Muslim religious identity negatively impacts workplace experiences and well-being in academic medicine. However, religious practice mitigates negative outcomes. Thus, there is an urgent need for academic medical centers to ameliorate workplace discrimination and pursue policies of workplace accommodation for physicians with strong religious identities. Indeed, the goals of workplace equity and inclusion demand so.”

As @aasim_padela tweeted on Nov. 12th last year, the upshot of this research is that “greater religious importance associates with #discrimination from patients, lack of accommodation for prayer at work, and depression. But engaging in congregational religious activities can buffer some harms of #discrimination. We must allow time/space for prayer!” ih

Sandra Whitehead is an author, journalist and long-time adjunct instructor of journalism and media studies in the Diederich College of Communication, Marquette University, Wisc.

Amazon’s Islamophobia Problem

Why Muslims should organize against this mega corporation

BY MAHA HILAL AND KRIS GARRITY

Asmall group of Black and Muslim attendees who had registered for the May 24, 2022 Amazon Web Services (AWS) Summit in Washington, D.C., were racially and religiously profiled by AWS staff. They were confronted not long after checking in by a large group of AWS staff, building security and the Metropolitan Police Department of the District of Columbia (MPD). After denying them entry to the keynote event , AWS leadership demanded their credentials and called the MPD. Attendee Dr. Maha Hilal — co-author of this article — questioned why AWS was singling out this group, a group of Blacks and Muslim people, to which a white AWS staff member, identifying himself as John Dove, responded that he “didn’t see color.” This was astoundingly racist and hypocritical, considering Amazon’s performative activism and professed liberalism.

THE MUSLIM AND AFRICAN BAN

When former President Trump first introduced his Muslim and African Ban on Jan. 27, 2017, there was a litany of unexpected voices who opposed it, including Jeff Bezos (Amazon founder and former CEO). Within three days of Trump signing the first iteration of the ban, Bezos came out against it — not only dedicated legal resources to fighting it, but also supported the Washington state attorney general who was mounting a legal challenge. According to https://techcrunch. com (Jan. 30, 2017) Bezos then reiterated his position in an email to Amazon employees, stating that, “This executive order is one we do not support.” Further reassuring them he wrote, “To our employees in the U.S. and around the world who may be directly affected by this order, I want you to know that the full extent of Amazon’s resources are behind you.”

Like any good billionaire of a tech company and founder of the go-to platform for

buying almost anything, Bezos’ concern about the ban almost certainly doesn’t seem rooted in his sympathy for the Amazon workers’ plight in general, but rather — and like other symbolic gestures such as placing

a Back Lives Matter banner on Amazon’s website — his interest was in the company’s revenue. Given Amazon’s track record when it comes to the total disregard of workers’ rights (Casey Newton, www.theverge.com, April 1, 2020) Bezos’ concern over religious freedom doesn’t seems genuine. Moreover, when it comes to Muslims, Amazon’s history with Islamophobia portrays a much different story.

Case in point — Somalia was one of the countries targeted by the ban. Many of Amazon’s warehouse workers in Shakopee, Minn., are Somali Muslims. Despite assurances of support for its workers impacted by the ban, Amazon functionally treats its Muslim workers along the same principles that Trump did — Muslims are disposable, suspect and other. Shakopee’s Somali Muslim workers have been subjected to a lack of religious accommodations. Workers who take time to pray are penalized and threatened with write-ups or firing for not keeping up with the grueling quota Amazon imposes. And those who began to organize for these reasons faced retaliation (Caitlin O’Kane, www.cbsnews.com, May 9, 2019).

Less than three months after the first ban was signed, Amazon was under heavy scrutiny because Muslim workers employed

by the corporation’s security contractor company — Security Industry Specialists (SIS) — complained that they weren’t being provided with religious accommodations, including little to no space to perform prayers (South Seattle Emerald, Feb. 18, 2017). When they expressed their grievances, Amazon allegedly retaliated (The Stranger, May 8, 2017). Also, security staff working directly for Amazon experienced opposition. Though not as acute as what Muslim SIS workers faced, those working for Amazon directly reported issues such as managers keeping track of how long it took for a worker to pray and the dirtying of prayer rugs.

AMAZON AND THE FACILITATION OF VIOLENCE AGAINST MUSLIMS

“We must secure the existence of our people and a future for white children.” This is the slogan of The Order — a white supremacist group, which borrowed its name from William Luther Pierce’s (writing under the penname of Andrew Macdonald) “The Turner Diaries” (National Vanguard Books, 1978), which is a novel about a violent race war that leads to systematic extermination of people of color, race traitors and Jews. If not for the Ōtautahi/Christchurch massacre at an Aotearoa/ New Zealand mosque three years ago, we would not have known that this group — or the book that inspired it — existed. But because the shooter adopted philosophies espoused by The Order when he

Amazon’s “content guidelines” for books only include illegal content and poor customer experience as areas of exception that warrant removal. A note under “other prohibited content,” states, “As a bookseller, we provide our customers with access to a variety of viewpoints, including books that some customers may find objectionable… we reserve the right not to sell certain content, such as pornography or other inappropriate content.”

— but only after the Capitol insurrection. The idea of diverse viewpoints is a misnomer when it comes to books, films and so on that celebrate violence — especially white supremacist violence — because as the Aotearoa/New Zealand massacre demonstrates, peoples’ lives are really at stake. Amazon not only facilitates the dissemination of violent ideas, but also provides financial support for those ideas to thrive. So far it has done nothing to change this.

This is where Amazon’s Smile program enters the conversation. Amazon Smile has allowed organizations the opportunity to create accounts and earn a small percentage of the sale of products sold on the site. Unfortunately, this extends to some groups promoting the worst forms of bigotry and violence, such as Daniel Pipes’ Middle East Forum (est. 1994) and Steven Emerson’s Investigative Project on Terrorism (est. 1995) — two groups that advocate criminalizing Muslims and encourage violence towards Muslims by demonizing and dehumanizing them. Amazon has ended this program, which since its creation has donated almost $850 million to charities domestically and globally. However, the donations’ recipients remain undisclosed (NPR, Jan. 19, 2023).

WHY MUSLIMS SHOULD ORGANIZE AGAINST AMAZON

In Islam, seeking justice is an imperative. The Qur’an calls on Muslims to stand against injustice, even against their own. In today’s interconnected world, issues impacting Muslims impact other communities as well. Where state violence isn’t inflicting harm on Muslims, corporations such as Amazon are filling the gap. Quran 11:85 speaks about this ongoing struggle, “And do not deprive the people of their due and do not commit abuse on the earth, spreading corruption.” This verse applies directly to Amazon, devolving a responsibility upon Muslims to agitate and push back against its abuses that harm Muslim communities and beyond.

Amazon touches every aspect of peoples’ lives, from hosting countless websites that many of use daily, to its online retail shopping, its fulfillment centers, delivery hubs and data centers in our neighborhoods. It employs members of the community while inflicting environmental pollution and degradation, extracting huge amounts of water and resources from the land and leaving too many former employees disabled without meaningful compensation due to the backbreaking pace involved in filling orders. Some workers have even died. Amazon’s headquarters also fuels rapid gentrification of neighborhoods and the displacements of Black, Indigenous and Brown communities, as we are observing now in Northern Virginia, a pattern that was previously seen in Seattle.

murdered 51 Muslims while they were praying, we’ll never forget it.

“The Turner Diaries” is called “the bible of the racist right,” and for good reason (https://www.splcenter.org/fighting-hate/extremist-files/ individual/william-pierce). Despite its ability to inspire targeted violence, it’s readily available for purchase on Amazon alongside other neo-Nazi and white supremacist products, says “Fanning the Flames” (The Action Center on Race and the Economy, 2019), months after the Aotearoa/New Zealand massacre.

When it comes to the Ōtautahi/Christchurch tragedy and other similar atrocities, Amazon has allowed the sale of products rooted in white supremacist violence. Amazon’s “content guidelines” for books only include illegal content and poor customer experience as areas of exception that warrant removal. A note under “other prohibited content,” states, “As a bookseller, we provide our customers with access to a variety of viewpoints, including books that some customers may find objectionable… we reserve the right not to sell certain content, such as pornography or other inappropriate content.”

In 2021, Amazon finally stopped the selling the “The Turner Diaries”

Additionally, its technology and cloud platforming both facilitates and engineers the surveillance technology that police and ICE use, which fuels colonialism and neocolonialism, imperialism and militarism in our communities both here and abroad.

Amazon touches all people and harms us and all our communities in countless ways, which is why it will take collective action to fight this behemoth. As the co-coordinators of the For Us Not Amazon (FUNA) Coalition in DMV (Washington, D.C., Maryland and Virginia), the authors invite to join us in organizing against Amazon in coalition with area organizations. ih

Dr. Maha Hilal, a Muslim Arab American and an expert on institutionalized Islamophobia, the “War on Terror”, and counternarrative work, is the author of “Innocent Until Proven Muslim” (2022). Her writings have appeared in leading media. She is founding executive director of Muslim Counterpublics Lab (https://www.muslimcounterpublicslab.org/). Please see full list of her activities at https://www. linkedin.com/in/mahahil.

Kris Garrity, a Muslim who lives in Washington, D.C. on the unceded Lands of the Nacotchtank, Piscataway, Doeg-Tauxenants and Pamunkey Peoples, is a parent, researcher, writer and community organizer. They organize with Serve Your City/Ward 6 Mutual Aid, and the For Us Not Amazon Coalition in the DMV. Their research focuses on surveillance, state violence and whiteness.

My Garden: A Realm of Peace in my Backyard

God’s creation and your mental wellbeing

BY STEPHENIE BUSHRA KHAN

Ihave traveled to many countries with many different landscapes, visiting tropical forests like those in Bangladesh to Europe’s glittering cities and the glorious desert of Saudi Arabia, where I preformed my hajj.

My photo albums are filled with pictures of the Alps in Zermatt, Switzerland. I can remember praying in the Blue Mosque in Istanbul, floating along in a small boat on a river, and walking through tea gardens and down dirt roads in Sylhet, Bangladesh.

But of all the places I’ve visited, my backyard is my favorite. There is nothing exceptional about my garden. It’s of average size, though bigger than some. We replaced the grass that couldn’t grow, because of the drought caused by climate change, with cement.

I live in Southern California amidst palm trees and gardens, all of them sustained through irrigation. There are wineries in the area that make you think you’re in Tuscany. But this is an arid climate, and without irrigation hardly anything would grow. The places that don’t get water are filled with wild burnt grass and alien-looking rocky hills. Sometimes during the summer months, the temperature can go up to 100 degrees. We feel so blessed when we have rain.

My husband made holes in the cement, and in them we planted many roses of all different colors, jasmine and a few fruit trees. In front of our house are more roses, irises, hibiscus and a bird of paradise. The trees behind the white fence separating us from our neighbor look like a forest in New England, where I grew up. In fact, this is why we bought our home. We raised our children here. A table in the garden is covered by a tarp gazebo with chairs. Next to

it, standing tall, is an ornamental plum tree with white petals that fall like snow in the springtime. Several wind chimes, which I hung myself, dance in the wind.

The light changes, depending on the season. The leaves sway in the wind, and the golden, brilliant sun shines through them like a church’s stained-glass window. Even a Monet painting cannot capture this brilliance. Small birds and black crows chatter, and lizards dart and hide behind stones and climb the white fence. The sound coming from a small, blue fountain reminds me of the brook that flowed and churned in the yard of my childhood home in Massachusetts, where I used to catch frogs, lizards and tadpoles. I’m very grateful for my home and

garden. I’m grateful that I have a bed to sleep in at night, and a home and food on the table.

Like everyone else, I still carry my worries and sadness about the world and my own personal problems. But they all dissolve and disappear when I work in my garden. I make jam out of the rose petals. My fruit trees are not doing so well, because they are by themselves. Even trees and plants need to be part of a community. Like humans, they don’t do so well when they are all alone. They need love.

Sometimes I have to dig up roses that aren’t doing so well. I dig them out with tenderness and gently put them in pots, spreading out their roots in good soil and cutting back the dead branches.

This reminds me of how I cared for my children, family members and patients as a nurse’s aide or as an art teacher.

By taking care of my garden, I am mentally taking care of myself. I feel great reverence when taking care of my plants and the life flowing through them. Wouldn’t it be wonderful if we took care of others with compassion, like we tenderly take care of plants? Wouldn’t the world be a better place if we treated each other with tenderness and compassion? My garden is my little mosque in which I worship Allah by taking care of His creation. And through His creation, He takes care of me. This is my sanctuary.

A few years before the pandemic, I hosted women’s parties for the Interfaith Council. Women in my garden. Women from different countries, religions and cultures came. Evangelicals talking with Muslims, Lutherans talking with Catholics, Jewish women talking with Palestinians, some even wearing their traditional attire. Members of the Bengali community have come to my home many times. I invite those who are very special to my heart to have chai tea with me out in my garden, along with the various tea breads I have made.

I relax in my garden to heal and calm my heart. Psychiatrists say gardening and being in touch with the earth is good for one’s mental health and very therapeutic. I am very responsible when it comes to providing that care. If only all of us felt that all human and living beings were sacred, we would have fewer wars and a more compassionate world. If only we had empathy for others and respected other cultures, instead of forcing our beliefs on them. If only we treated each other with the best adab (manners), like the guests in our gardens and homes, the world would be better off. The true garden of Allah is in our hearts. ih

Stephenie Bushra Khan, originally from Winchendon, Mass., is a professional artist poet and writer mostly published in Islamic magazines and newspapers.

My garden is my little mosque in which I worship Allah by taking care of His creation. And through His creation, He takes care of me. This is my sanctuary.

Quranic Principles and Lessons in Human Psychology

The vital importance of nourishing one’s soul and mind

BY SYED IMTIAZ AHMAD

The Quran guides humanity to what is good by describing events, stories, parables, guiding principles and lessons on self-management (tadbir al-nafs) aimed at the mind’s proper development.

Psychology is the scientific study of the mind and its functions, especially those that affect behavior in a given context, including the science of personality, the study of mental processes and the mental characteristics or attitude of a person or group.

The focus is on those concepts and practices intended to prevent mental problems, which is also the Quran’s primary focus. An example of this is prophylaxis, preventive health care that consists of measures taken to prevent disease. It makes a point that disease and disability are affected by environmental factors, genetic predisposition, disease agents and lifestyle choices, and are dynamic processes that begin before individuals realize they are affected.

In one of his bestselling books, appropriately titled “Instead of Therapy,” the famous American psychiatrist Tom Rusk states, “The

only real cure for most psychological difficulties is best considered an educational rather than a therapeutic enterprise.”

In his “Cognitive Therapy and the Emotional Disorders,” the well-known cognitive therapist Aaron Beck (emeritus professor of psychiatry, University of Pennsylvania) states that “Psychological problems are not necessarily the product of mysterious, impenetrable forces (as Freud says), but may result from commonplace processes such as faulty learning, making incorrect inferences on the basis of inadequate or incorrect information, and not distinguishing adequately between imagination and reality.”

More than a millennium ago, the polymath Abu Zayd al-Balkhi wrote Masalih al-Abdan wa al-Anfus, commonly translated as “Sustenance of the Soul.” The actual title contains the words “body” and “soul.” The book focuses on nourishment for the soul and the mind.

The Quran introduces the nature of the mind through a story about Adam:

“When your Lord (God) said to the angels, ‘I will create a vicegerent on Earth’

they asked, ‘Will You place therein someone who will make mischief therein and shed blood, while we celebrate Your praises and glorify You?’ God replied, ‘I know what you do not know.’ After teaching Adam the names of all things, He placed them before the angels and said, ‘Tell Me the names of these things, if you are right.’ They replied, ‘Glory to You, we have no knowledge except what You have taught us. It is You who has all knowledge, the Wise.’ God said, ‘O Adam, tell them their names.’ After Adam did this, God asked them, ‘Did I not tell you that I know the secrets of the heavens and Earth, and that I know what you reveal and what you conceal?’ God said to the angels, ‘Bow down to Adam.’ They obeyed, all but Satan, who was arrogant and one of the disbelievers. God said, ‘O Adam, inhabit the Garden, you and your spouse, and eat from it freely as you please. But don’t approach this tree, lest you become wrongdoers.’ But Satan caused them to disobey and thereby fall from the state they were in. God said, ‘Go down, all with enmity between you. You will live on Earth and enjoy yourselves for a while.’ Then

Adam received words from his Lord, Who turned toward him. He is oft-returning, most Merciful. God said, ‘Go down all from here, all of you, and if, as is sure, there comes to you guidance from Me, then whoever follows My guidance shall have no fear, nor shall they grieve’ (2:30-38).

One lesson to be drawn from this passage is that human beings are above angels, for they learn from things in the environment, retain that knowledge in their mind and

grow or shrink depending on the dynamics of these various experiences.

The terms for mental processes and their consequents are remembering (dhikr and tadhakkur), thinking (fikr and tafakkur) and deliberation (tadabbur), all of which affect the human psyche known as ego, and the soul (nafs and ruh) and basic emotions (ihsas) tied to it.

Remembering consists of recalling what is known and finding what can be known.

Keeping in view the preceding paragraphs, how do we nurture and nourish t he mind for the nafs’ (psyche or soul) proper development? A new-born infant’s mind has no preconceived ideas or predetermined goals, for it has not had any chance to acquire learned experiences. In other words, its mind develops as it hears, sees and notices what is going on with its family, relatives, friends and the world at large. All experiences enter its mind and are recorded as schemas that will affect its behavior. During this life-long process, our experiences become the basis of our behavior. Our experiences include the stories we read and knowledge about the world. While we may read for pleasure or relaxation, our mind is affected by how the characters in the story behave.

recall it when prompted as influenced behavior. This faculty can work for humanity’s good, even though its members are prone to doing what is wrong. Given this fact, how can a person recover from a wrong deed? This is accomplished by questioning oneself after every action in order to learn from it and then abandon it permanently via self-guidance and other sources, recognizing that our Creator is always there to undo our faults and has provided us with all-encompassing perfect guidance.

The Quran identifies several key terms for the mind’s faculties and its mental processes. Basic faculties are hearing (sam’ and sama’a), vision (basar and baseera), and the heart’s (qalb) connection with the mind (fu’ad). It emphasizes listening to what we hear, which includes both processing it and getting it recorded in our brain accordingly. Likewise, vision is not just seeing, but includes processing what we see and gets recorded in our mind. Our mind senses what we hear and see, and what we feel in the heart in the form of experience are footprints in the brain. Physically, our brain has over 80 billion sensory neurons (neural cells) that carry information from the sense organs (e.g., the ears and eyes) to the brain. Human experiences are recorded as network maps, called “schemas,” which

God says, “Remember Me, and I will remember you” (2:152). Our remembrance of God is more than just mentioning His name and expressing gratitude. In reality, it means the frequent remembrance of His words of guidance in order to stay on the right path. Muslims are told to pray at five specific times per day as a form of remembrance, “Without doubt, in the remembrance of God do hearts find peace” (13:28).

What does it mean when God says, ‘I will remember you’? It means that God will inspire us to act in the correct manner when on the verge of making decisions that affect our well-being. Thinking means to use one’s mind to consider or reason about something. Tadabbur applies to contemplating the Quran’s verses in terms of their purposes and rulings, not just their recitation. It includes whatever we may have heard or seen in the world at large.

A more complete description of Quranic terms related to the mind can be found in Hooman Keshavarzi et al., ed.’s “Applying Islamic Principles to Mental Health Care” (Taylor & Francis, 2020). Contributing authors are psychologists Keshavarzi, Fahad Khan, consultant Bilal Ali, and psychiatrist Rania Awaad (director, the Muslim Mental Health Lab and Wellness Program, Stanford University.

On July 20, 2015, Andrea Breen (professor, family relations and applied nutrition, Guelph University) stated that “Identity is constructed through stories and the stories we tell about ourselves change throughout our lives, reflecting our family background, culture and relationships. New experiences and people in our lives change our stories. Those stories both communicate who we are but also help construct our own understanding of who we are.”

To develop a healthy mind for our own and others’ well-being, we need to keep practicing the mental processes of remembering, thinking and deliberation; to nurture and nourish our mind by separating the good from the bad; and to avoid the mental turbulences (waswasa) brought on by stress, anger, irritation or frustration.

We should weigh our actions thoughtfully before doing them and examine them afterwards to see if we might have erred, a Quranic process known as nafs lawwama (a questioning or reproaching soul). We should not succumb to the nafs ammara (a proud and arrogant soul), even though the “Soul is certainly prone to evil” (12:53). Our ultimate goal should be what the Quran calls the nafs mutma’inna (a soul rightly satisfied with itself, feeling an inner peace). We can achieve this by remaining constantly aware of the Quran’s guiding principles for living a life of goodness for oneself and others. ih

Dr. Syed Imtiaz Ahmad, emeritus professor at Eastern Michigan University, has served as both ISNA’s vice president and president and ISNA Canada’s vice president and president, as well as president of the Computer Science Association of Canada, the Association of Pakistani Scientists and Engineers of North America, the Pakistan Canada Association of the Windsor Islamic Association, as well as chair of ISNA Canada’s School Board.

Identity is constructed through stories and the stories we tell about ourselves change throughout our lives, reflecting our family background, culture and relationships. New experiences and people in our lives change our stories. Those stories both communicate who we are but also help construct our own understanding of who we are.”

Translating the Quran into Cham

A life-long dream becomes a reality

BY SEAN-HABIB TU

Translating the Quran into Cham has been my father’s dream for a long time. But why Cham, an obscure Asian language spoken by less than a million people? Because … in addition to conveying its meaning to the faithful, a deeper motive lies beneath the dust of history. Once we dust it off, the answer becomes obvious.

The Cham are the descendants of a kingdom that once ruled the central coastal lands of present-day Vietnam. After the fall of its capital Vijaya in 1471, many Cham migrated to neighboring Cambodia, Indonesia, Malaysia and China’s Hainan Island. When Champa disappeared from the map in 1832, its descendants scattered throughout Southeast Asia. My father and I are just two of the many Cham who made their way to the West after the long war in Southeast Asia finally ended in 1975.

During the 190 years since Champa vanished, the Cham became one of Vietnam’s ethnic and religious minorities: approximately 170,000 individuals surrounded by 92 million Vietnamese and another approximately 750,000 living amidst 8 million Cambodians. Representing less than 1% of Vietnam’s population, the resulting tremendous cultural pressure has led to a new urgency: saving the Cham people’s language and culture before they become no more than memories. And this negative reality inspired my father to act.

This eight-year-long project was quite challenging, due to the lack of authentic vocabulary in Cham to accurately convey the Quran’s meaning, for example, al-bir (righteousness) and taqwa (God-consciousness). These terms are specific to the Quran, so my father decided to leave such terms in their original Arabic. Other words have been totally forgotten but are being revived, among them paramük (punishment) and firman (he said). Fortunately, the Cham-French dictionary compiled by the famed linguist ÉtienneFrançois Aymonier (1844-1929) still exists.

This French national, who studied ancient Khmer and ancient Cham during the early 1900s and conducted extensive research, left behind a valuable resource that has preserved our language it its pristine condition.

When the French withdrew from Indochina (i.e., Vietnam, Laos, Cambodia) in 1954 after 100 years of colonialism, they left behind an educational institution that my father attended during his early adulthood. Continuing his education, he graduated from The Institution for The Government in Saigon in the 1960s and worked for the South Vietnamese government as director of logistics under the department’s vice-president until North Vietnam took over in 1975. His background in French enabled him to utilize the dictionary and vitalize the Cham vocabulary during the translating process.

In the third century C.E., Champa adopted a modified Sanskrit script as its official administrative language. As the population increasingly embraced Islam during the fifteenth century, some sectors in the kingdom adopted Jawi, a modified Arabic script widely used in the Malay world. Starting in the 1960s, some Cham intellectuals advocated adopting the Latin alphabet to unify both scripts.

While working to preserve the language

and culture, my father collaborated with fellow Cham researcher Po Dharma (19452021) to adopt the Latinized Cham script created by the École Française d’Extrême-Orient (The French School of the Far East). The two teams — one in Vietnam and the other in the U.S. — worked with this script for the next eight years, finally completing their translation in early 2021. To link the past with the present, the team in Vietnam placed the modified Sanskrit text on the left-hand page and the Latinized Cham script on the right-hand page in order to display both translations of each verse side by side. The panel of experts then reviewed the script and verified its accuracy and authenticity.

The two teams met regularly on ZALO, a Zoom-like meeting platform widely used in Vietnam, to discuss the project’s progress and timeline, as well as to resolve differences in the Arabic-Cham vocabulary and any raised technical issues. For example, ancient Cham doesn’t have the consonant qa, so the Qur-an became known as Kurün. In addition, all foreign words with an a-ending became pronounced as ü like the first sound in uhm. Thus, Kurün and Fatimüh. Given this reality, the teams agreed to compromise: Quran became Kuraan. The process of incorporating the Sanskrit into the translation alone took over 10 months. We reviewed and edited the final version and repeated the process four times. By early December 2022, the final version was ready for printing as a 575-page paperback — 8.5x11 inches and 1.375-inch thick — including a glossary and indexes.

THE TEAM MEMBERS

IN VIETNAM

■ Prof. Văn Món Sakaya (Cham Vietnamese): M.A., The University of Malaya, Malaysia; Ph.D., the University of Social Sciences and Humanities, National University, Ho Chi Minh City. He has authored 20+ books and publications, among them “Cham Culture and Literature (HCM City, 2016); “The Values of Champa Ceramics in Asia,” Journal of Viet Nam Hoc, Vol.1, No.2 (Taiwan, 2020); and “Cham-Vietnamese-EnglishJapanese Vocabulary” (Tokyo, 2014). He currently teaches cultural anthropology at the National University and studies Cham culture, society and language.

■ Dr. Phú Văn Hẳn (Cham Vietnamese): M.A., The University of Malaya, Malaysia; Ph.D. from the Department of Education, Ministry of Education and Training, Vietnam. He has authored 15+ books and publications, among them “40 Years of

Research on Cham Language and Culture” (HCM City, 2015); “The Cultures of Ethnic Minorities in Southwest Vietnam (HCM City, 2017); “Teaching and Learning Cham (An Giang, 2019); “Vietnamese-Cham, Cham-Vietnamese Dictionary” (HCM City, 2020); and “Cham Progress and Assimilation in Society” (HCM City, 2021).

■ Dr. Basiron bin Abdullah (Cham Vietnamese): B.A., Arabic language, Islamic University of Medina; M.A. and Ph.D., the International Islamic University Malaysia. He has been a panelist on the Cham-Malayu Conference (2005), the King Abdul Aziz Foundation’s Conference on the “The Document of the Hajj to Makkah in Southeast Asia Region” (2009), and the Mercy International Foundation of Cambodia’s Conference on “Islam and Medicine” (2015). He is currently the managing director of Halal Authority Co., Ltd. and teaches Arabic at the University of Social Sciences and Humanities, National University, Ho Chi Minh City.

THE TEAM MEMBERS IN THE U.S.:

■ Hassan Poklaun (Cham American): B.A., The Institution for The Government, 1968. He was the director of logistics under the department of the vice-president (19711975) and migrated to the U.S. in 1981. He has translated the Quran into Vietnamese (1995) and Cham (2021).

■ S ean-Habib Tu (Cham American): Migrated to the US in 1981; B.S., electrical engineering, Iowa State University, 1988.

He has served as secretary-general of the International Office of Champa, a non-profit organization that promotes Champa’s culture and literature (2014-17); president of the Islamic Center of Santa Ana (2017-21); executive director, Tu Sach Islam, a nonprofit 501.c.3 organization that promotes the translation and dissemination of Islamic literature in Vietnam. He has translated 15+ Islamic books from English into Vietnamese, all of which are posted on www.tusachislam.com. He facilitated the meetings, monitored the timeline, and worked with the printing shop.

■ Qasim Tu (Cham American): B.S., civil engineering, University of Transportation and Communication, Thu Duc, Vietnam, 1994, and A.S., design/drafting, Santa Ana College, 2001. He has been chief editor of the web-blog e-Harak Cam (2014); director, Organizing Committee on the Conference of Champa, San Jose, CA (2017), and editor, Champaka, Vol.15 (2020). He helped edit and typeset the Cham Quran translation.

The two teams are currently working on a new project: printing the Quran’s Arabic text along with the Latinized Cham text. Scheduled to be completed by mid-2023, it will be printed in an easy-to-carry smaller size.

It’s been over nine years since my father embarked on this project. We thank Allah, subhanahu wa ta‘ala, for giving us the opportunity to work on this life-time project. It’s been a humbling experience. Once the Arabic-Latinized Cham translation is finished, we will be able to breathe easier. ih

Sean-Habib Tu (BSEE, Iowa State University, 1988) has worked with Santa Ana’s Muslim community since 1994. A trained engineer by profession, he has found his passion in community service.

Fajr in Cyberspace

For those who cannot perform Fajr in the masjid, this program offers Fajr in cyberspace.

At a predetermined time, program participants and the Imam enter cyberspace. The participants perform fajr following the Imam’s voice commands. The entire process takes less than 10 minutes. That’s it! This process, developed in Pittsburgh, Pa., is being offered to people living in the Eastern Standard Time zone.

• This is a voluntary program with no admission fee, and no charges of any kind. Enrollment will be decided after reviewing the application.

If you are interested in participating, please send a stamped selfaddressed envelope to: P.O. Box 553, Bridgeville, Pittsburgh, Pa. 15017.

Representing less than 1% of Vietnam’s population, the resulting tremendous cultural pressure has led to a new urgency: saving the Cham people’s language and culture before they become no more than memories. And this negative reality inspired my father to act.

Team from Viet Nam and U.S. (L-R): Prof. Văn Món Sakaya, Dr. Phú Văn Hẳn, Dr. Basiron bin Abdullah, Hassan Poklaun, Sean-Habib Tu and Qasim Tu

In Search of the Best Islamic School

We cannot settle for mediocrity when it comes to educating our children

BY SUFIA AZMAT

The Islamic school where I taught, and where my children studied, was the nation’s best Islamic school. Or so I thought when I was a young parent and a novice teacher. I continued to believe this for several years, based on my limited experience with Islamic schools — the ones my children attended in Pakistan and Illinois, and the one my niece and nephew attended in the same state. Only after I began attending the ISNA Education Forum in Chicago and interacting with educators from around the country did I realize that my school was only one of the best in the U.S. Even then, I didn’t fully grasp what “the best” meant.

Over the past decade, I’ve visited 50+ Islamic schools in the U.S. and several in Canada, Dubai and Turkiye. I’ve been to schools with as few as 25 students to schools with 800 students, where classes are held in a small house with the backyard serving as the playground and where classrooms are a set of temporary modular units, to schools whose buildings are renovated churches or

old public-school buildings from the 1950s. I’ve also been to schools in beautiful new buildings that rival the country’s best secular private schools. But schools cannot be judged by their outer appearances.

I’m often asked, “Which is the best Islamic school?” My response comes in the form of questions. First, how do we define “best school”? Is it the school with the largest and/or newest building or the one with the greatest number of students? Surely if the school’s enrollment is high, it must be the best one. Or is it the one with the smallest teacher-to-student ratio, whose students have the highest average standardized test scores or whose graduates matriculate to the country’s best colleges?

Maybe it’s the one whose students graduate having memorized the most Quran, or the one that’s been around the longest, whose teachers are all certified or have PhDs, or the one with the highest tuition?

Most parents can understand and relate to such questions, as those are the questions that seem, at first glance, to be the right ones

to ask. But after having conducted a deep dive into school assessment and having served on accreditation review teams for both Muslim and non-Muslim schools, I began to ask other questions.

Is the best school the one that has transparent two-way communication with parents, where students are happiest based on anonymous survey responses, the school which has the lowest staff turnover rate or where teachers are respected and their feedback valued? Or is it the school that keeps its promises, holds itself to high standards and is always trying to improve its programs by continuous self-assessment, whose board members hold themselves accountable to themselves and their communities and safeguard the mission they have been entrusted with?

Or maybe it’s the school whose teachers treat their students with compassion, which has a discipline philosophy instead of a discipline policy, whose administrators are open to admitting that they don’t have all the answers and thus can make and learn from their mistakes? Are the best schools located in Muslim-majority countries?

Identifying the factors that make a school successful is a journey that I continue to map out. Gathering in beautiful Istanbul during October 2022 with educators from all over the world to formally establish the Global Association of Islamic Schools (https://gais. network) was a humbling experience, and one that filled me with hope – hope that sorely needed sustenance after the past few years of the world experiencing physical and social ills.

I was humbled upon hearing the success stories of the attending educators who are doing so much with so little and in the most inhospitable places. I was taken aback upon hearing one participant talk about how his schools couldn’t even mention that their mission included teaching anything about Islam. They must fly under the radar, lest the ruling political party shut down his schools. And here I’d been waxing lyrical about the importance of having a clear mission statement and aligning programs to the school’s mission.

I was also humbled upon hearing from Shazia Mirza about the Manzil Educational Organization which teaches students from Karachi’s marginalized areas. Without the Manzil Team, these children would be spending their time playing on cargo tracks in Raiti Lines and similar areas.

The encounter that filled me with the most hope was a session conducted by Salatu Sule. My friend — and I’m honored to call her that — shared pictures of her students at Nigeria’s New Horizons College. With a presentation titled “Helping Students Learn How to Think Like Muslims,” she proudly showed us slides of her students engaged in learning and creating. One of her slides contained the quote: We come from Allah and we will return to Him. Between these two points is the space we call life. Our whole life is a ‘journey from Allah to Allah’. Within that space is our ‘residence for a while’ and ‘provisions’ for the journey from Allah to Allah. Education should serve the purpose of helping us maintain sound hearts on this journey, preserve our fitrah.

Assistant Editor

Islamic Horizons Magazine

Send Resume to: basharat.saleem@isna.net

Application will be kept open until position is filled.

Job Type: Part Time with the option for remote work Reports to: Editor

Location: REMOTE or ISNA HQ, 6555 South 750 East, Plainfield, Indiana

The Islamic Society of North America (ISNA) is looking for a dynamic person to join our flagship publication, Islamic Horizons, as Assistant Editor. We are looking for an enthusiastic assistant editor with a journalism background to join our team and participate in all stages of the publication process. As an assistant editor, you will support the editor to administer, plan and produce various publications. You should be able to deliver exceptional and informative content to meet audience preferences.

Qualifications:

• Bachelor’s or Master’s degree in communications, journalism, or a related field

• Three years or more of work experience

Sule’s teaching framework forms the basis for the students’ pro-community work, guiding them to choose how to give value to their communities. Her team observed that drawing seemed to give space for deeper reflection on the content, ultimately leading to some students asking deep questions. She shared student sketches from the lesson on the fall of Iblis.

The love and care her voice displayed when she showed us the pictures of the girls huddled around one computer or sitting on the floor and writing and drawing in composition notebooks was everything a parent could ask for in their child’s teacher. She shared pictures of the boys creating ottomans with old truck tires brought in from the streets and of girls making floor cushions based on their own flourishing creativity. They were learning skills that would help them earn a living once they graduated. To have a teacher like Sule would mean that her school was the BEST one for my child!

The reality is that there’s no best school and that there IS one best school for every family! It’s incumbent upon us to make schools the best schools for our children. We, as parents, grandparents or just Muslims who care about our ummah’s future, must step up. Why are we satisfied with mediocre quality when it comes to educating our children? Why do we save up and buy the best tech gadgets and the nicest cars and spend on lavish social events — yes, I’m talking to you who just hosted a wedding — while we neglect our children’s upbringing and education, one of our most important God-given duties?

Find a school and make it the best one. Do your part and ask questions. Become involved in your child’s education. Ask school leaders to work toward accreditation, for going through this process improves a school in every area. We can’t spend our whole life chasing after the best. Rather, we must take what is given to us and make it the best! ih

• Knowledge of opportunities and challenges facing Muslims in the US and Canada

• Knowledge of Muslim communities and organizations in North America

• Be aware of the Muslim non-profit sector in North America

• Computer Literacy – MS Office Suite, Google Suite

• Proven experience in communications, writing, and social media

• Excellent organizational, administrative, and communication skills

Job Description:

• Collaborate with the editor to research and plan new articles

• Help search and identify writers for selected topics

• Liaising with writers ensuring deadlines are met

• Commission articles

• Liaise with team writers, copyeditor, and designer, ensuring deadlines are met

• Write and edit pieces

• Proofread and check articles for accuracy

• Suggest possible sources and improvements for pieces

• Choose supporting material, like images and illustrations

• Follow current events and developments in North America and overseas and suggest original ideas

• Use social media and SEO (Search engine optimization) to draw attention to articles

• Provide administrative support to the editor, such as coordinating with the ISNA data center and the Press.

• Digitize each issue and place it on the website

• Help develop and execute a strategy to increase the magazine’s readership

Sufia Azmat is executive director of the Council of Islamic Schools in North America, and a steering committee member of the Global Association of Islamic Schools.

I’m often asked, “Which is the best Islamic school?” My response comes in the form of a question. First, how do we define “best school”?

Enhancing the Muslim Student Experience

A chaplain who believes that students thrive when they’re acknowledged, accepted and supported for who they are

BY SARAH H. GRIFFIN

It’s Friday afternoon, and Syracuse University’s Hendricks Chapel rings with conversation and laughter. Jumuah prayers have just ended. Some students linger in the main chapel; others head downstairs, chatting, for beverages from People’s Place Cafe.

This community spirit is representative of the culture fostered by the university’s Muslim chaplain and imam, Amir Durić. Since joining Syracuse University five years ago, Durić has led initiatives to support the Muslims on campus and cultivate greater engagement with the broader campus community.

STUDENT-CENTERED RESEARCH

Durić believes that students thrive when they’re acknowledged, accepted and supported for who they are. “God created us each in the most perfect shape, the most

perfect image. So, the more you feel comfortable and confident to be who you are, the more you can accomplish,” he explains.

This perspective underlies Durić’s efforts to ensure support for Muslim students who contend with specific challenges in the practice of their faith. For example, observance of the five daily prayers can lead to schedule conflicts with other requirements and opportunities.

When Durić started his work as the University chaplain, he realized there was a dearth of research on Muslim students’ experiences in higher education. There was very little data about how accommodations addressing the needs of practicing Muslim students affected their academic and extracurricular engagement. Without data, it was difficult to establish benchmarks or envision a path forward.

Looking for a way to build that body of knowledge, Durić discovered the

interdisciplinary social science doctoral program offered by the university’s Maxwell School of Citizenship and Public Affairs. The self-directed and flexible program has allowed him to combine the study of spirituality, counseling, education and administrative leadership, and to explore the work he has long known as a practitioner as a source of data.

“Education has always helped me understand my purpose and envision how I can use what I know and what I have learned to help those around me,” Durić says. His research informs his collaborations with partners around the university to ensure Muslim students are not disadvantaged by the practice of their faith. And he hopes it will also provide insight to other chaplains and administrators looking to accommodate the Islamic community on their campuses. “Like all other students, Muslim students are at universities to seek knowledge and grow to their potential,” Durić says. “If we do our part to meet their needs, we set them up for success.”

ANSWERING THE COMMUNITY’S CALL

Durić grew up in a small town in Bosnia and knew from a young age that he wanted to become an imam. “Even as a child, I recognized that it meant more than leading prayers—that an imam carried the responsibility and the honor of being a leader and model for the community,” he says.

Just out of college and newly married, Durić and his wife moved to the U.S. in 2010. Durić served as an imam for a Bosnian community in New Jersey and volunteered in hospitals and prisons. He earned a master’s degree and his degree? certificate? from Hartford International University for Religion and Peace, where he focused particularly on gaining an understanding of Islam in the U.S. and Christian-Muslim relations.

When Syracuse University reached out to Durić, he was drawn by what he saw as the unprecedented opportunities young people had at the university to take on leadership roles, build on their creativity, chase dreams, and question and explore. “I realized that at Syracuse University I would be able to contribute and also to grow,” he says.

LEADING BY EXAMPLE

Syracuse University has long been a leader in its support for Muslim students, Durić says. Among some recently secured accommodations are more halal options in the

Durić has spearheaded initiatives to bolster a sense of belonging and community among Muslim students on campus

PHOTO BY JEREMY BRINN, SENIOR PHOTOGRAPHER AT SYRACUSE UNIVERSITY

dining centers, spaces in dormitories and Bird Library that can be used for religious observance, renovation of the Muslim prayer room in Hendricks Chapel, and the replacement of six rows of pews in the main chapel with chairs, which can be removed to create more open space. This allows the main chapel to better support a variety of worship styles, including Muslim prayer.

Durić says that over the past several years he has seen a near doubling of attendance at weekly prayers and Muslim Student Life programs as well as greater Muslim student engagement in the broader campus community. He counts the Understanding Islam series, which launched in 2018, as one of the most rewarding developments. The series invited non-Muslims and Muslims—among whom there is tremendous ethnic and cultural diversity—together to discuss Islam, ask questions and engage in open dialogue. “Some really beautiful and meaningful discussions happened, and the series became a platform where non-Muslims and Muslims were truly learning from one another,” Durić explains.

Reflecting on his Syracuse University experiences, Durić emphasizes the gratitude he feels to be contributing to its tradition of student support. “Being a university chaplain is one of the biggest blessings that happened to me. It has made me better through observation, through listening to others, through my own learning,” he says. “And I am most grateful that I’ve been able to observe the potential of so many young people come to fruition. I am thankful to God every day for that honor.” ih

Sarah H. Griffin is content specialist and writer at Syracuse University [Editor’s note: Republished and slightly edited with permission. Originally published in Syracuse University Magazine, Fall 2022]

Since joining the Syracuse University community in 2017, Muslim chaplain and imam, Amir Durić, has led initiatives to support and build community for Muslim students. Through his groundbreaking research on Muslim student experiences in higher education, Durić’s work is poised to be transformational at Syracuse and beyond.

Friday congregation at Hendricks Chapel

Imam Durić delivers his Friday khutba

PHOTO BY JEREMY BRINN, SENIOR PHOTOGRAPHER AT SYRACUSE UNIVERSITY

PHOTO BY JEREMY BRINN, SENIOR PHOTOGRAPHER AT SYRACUSE UNIVERSITY

Sacrifice and Celebration: Native American Muslims on Ramadan and Eid

Are Muslims aware of the Indigenous community and the need to share?

BY KARIM HAKIM

Every year many people enjoy learning about the different Ramadan practices and Eid celebrations of Muslims throughout the world. So many Muslims from different countries, backgrounds and cultures exemplify the umma’s diversity through their unique celebrations and routines. Native American/ Indigenous Muslims represent an integral part of the North American umma with their own remarkable Ramadan and Eid experiences. Let’s take a look at various accounts from Indigenous people who have immigrated into Islam.

First, it’s important to point out that many of them are reverts or converts. While Native Americans can live both on and off of their sovereign Native lands (reservations), the vast majority of them live in cities or towns because their lands don’t have large Muslim populations or mosques. This, in turn, means that a lot of Native Muslims experience and practice Ramadan and Eid in a local mosque with local Muslim populations. In fact, every Ramadan you may have been praying beside and/or sharing a communal iftar with an Indigenous Muslim and been unaware of it.

Just like every other distinct ethnic community, they have their own special experiences with Ramadan. Leslie Henderson Oaxaca of California describes it beautifully, “Ramadan is a very spiritual time of the year, and I feel like I’m able to tap into a very deep spiritual part of myself because of my roots. It’s something that I was taught to really work on and grow even before becoming Muslim. Every Ramadan is different, because I’m in a different space every year.”

From suhoor routines to iftar traditions, there are a lot of beautiful experiences to share. One Muslim family of Yacqui descent living in the Greater Los Angeles area shared its unique take on Ramadan mornings, iftar gatherings and the beauty of the month itself:

“When I first began doing this, our morning suhoor was a very long process.

We actually made it more difficult than other Muslims we knew from different backgrounds. But it gave us discipline and also made it memorable for us. We would spend one or two hours very early in the morning to prepare ourselves, be well cleaned and dressed and then began preparing a variety of foods to

enjoy. Then we would have a nice meal and pray Fajr together. Everyone would get certain dishes they wanted, and the house would be lit up and bright as if it was the middle of the day during a vacation or something.

“We make sure to have special iftar gatherings regularly. We invite friends

whether they are Muslim or non-Muslim and open our home. We make sure to serve food that is not the type you would get at a masjid iftar. And we give them gifts. I know people like to save gifts for Eid, but to us the month of Ramadan is a gift itself, and giving gifts inside of the month brings more blessings. Many of us do not have family iftar parties to go to, so it is important to make these moments every year special for ourselves.”

Jamilla Southwind, a Keeseekoose Tribal member, describes how her iftars are special and maintain their traditions as a Native Muslim household:

“We put a big cover or sufra on the ground so we can all sit there and eat. I also make sure we eat with our hands. It is also a Sunnah. We have Native dishes such as bannok bread [a variety of flat quick bread] and a lot of soups. We use wild meat only. No elaborate dishes. We had two other Native Muslim sisters join us and their families as well, and they joined us in eating on the floor and with their hands traditionally. Everyone loves it.”

Abdul-Hakeem, who is from an ApacheChiricahua background, gave his reflection on the month of Ramadan itself:

“Nature is a major part of who we are. And Allah the Creator has made nature a direct sign of Ramadan. We cannot start or end it without the moon He created. We reflect on this more and more in the month of Ramadan. Every morning we get to look outside and recognize if our fast has started or not. Many people use apps or prayer calendars, but we take the time to use the big calendar our Creator put in the sky. This is a gift we can enjoy every day, but the most in Ramadan.”

EID CELEBRATIONS

In the case of Eid celebrations, various Indigenous Muslims seemed to have similar experiences but different approaches. All of them mentioned potentially being left out of many community activities or not receiving many Eid party invitations from the community’s families. As a result, some decided to create their own Eid celebrations and traditions or adopted traditions from local Muslims families.

Abdullah of the Navajo Nation, originally from Nevada, describes how being “adopted” by a local Muslim family has played a major role in his Ramadan and Eid experiences:

“My Ramadans have primarily been with the Gujarati [South Indian] family, al hamdu lillah, that took me in when I became Muslim. My experiences were more oriented around them and their traditions, like Eid milk in the mornings and samosas! I feel like the feeling of Ramadan and Eid is more fulfilling than previous experiences I’ve had with other holidays. It feels like you’ve worked towards something and achieved something in the end, al hamdu lillah.”

spiritual connection or growth. After we only joined in Islamic holidays, we realized Islam wasn’t about missing out on fun. Islam encourages fun along with our spiritual growth, and especially on Eids. For years now we do Eid our way. Our way is to make sure there is singing, sometimes dancing and bright clothing. We prepare ahead of time by trying to figure out what our loved ones need and then buying and hiding these gifts until Eid. Sometimes we prepare for months. We do not believe in extravagance as a

He also gives helpful insight on the challenges some Indigenous Muslims experience in the community during Ramadan and Eid and how to address them successfully:

“My experiences have been mostly good. There is an isolation part when you’re not the primary ethnicity of the masjid, you know, Desi [South Asian] or Arab. Sometimes you get the salaams here and there, but sometimes it’s just sitting over in the corner while everyone’s having fun speaking their languages and stuff and you’re trying to figure out how to fit in. But al hamdu lillah, usually at some point it’s about finding the right people who help bring you into the circle. And it’s just breaking that barrier [down] and then from there the more people see you around, the more people become comfortable with engaging with you, in sha’ Allah.”

Other Native Muslims detailed how they have carved out their own Eid moments and traditions from their own cultures. Abdul Hakeem mentioned their joyous Eid celebrations and how it was shaped by their background:

“Growing up we had different practices and would sometimes be a part of non-Muslim celebrations. Those would usually be fun, but we didn’t feel any

people. But we love thoughtfulness and creativity. We also usually have at least a few gifts that are homemade, such as art. This connects our hearts more and more each Eid.”

The Yacqui family makes sure their celebrations reflect both their culture and their faith:

“We have Native heritage from Mexico, and a lot of our celebrations reflect that. I even got an Eid outfit in Mexico before. When our family has parties, it is important for our kids and young friends to enjoy and love Islamic celebrations and to also know who we are. So, we will play games, dress up, perform skits and break piñatas. You got to have piñatas!”

Jewel Khloud, a young First Nations descendant, shared some of her favorite Eid moments: “It is the best time in the world. We make sure to have a lot of presents, and we meet all different kinds of Muslims. We have a lot of fun outdoors sharing food and riding ponies, and even our Aunties join the fun like having one-legged foot races.” ih

Karim Hakim, a Los Angeles native, has contributed to Muslim Vibe, OnEarth Magazine, SalaamCal, The Highlander, Fight! Magazine and more. In addition to being Southern California’s Helping Hand for Relief and Development representative, he is co-founder of Bros and Arrows and a performer of #SpokenFlows.

We do not believe in extravagance as a people. But we love thoughtfulness and creativity. We also usually have at least a few gifts that are homemade, such as art. This connects our hearts more and more each Eid.

Making Our Holidays Special for Our Children with a

little crafting, color, and cute décor

BY KIRAN ANSARI

As a little girl from Ontario, Canada, Sanna Janjua used to be mesmerized by the lights and décor around the winter holidays. She used to be fascinated by the fancy gift wrap, shimmery ribbons, and glittery bows. On Eid, she and her siblings enjoyed new clothes, traditional foods, and some cash gifts, but that was about it. It never felt as festive as the other holidays celebrated in school, at the mall, on their street, and everywhere around them.

Fast forward a decade or so and today Janjua has designed her own line of meaningful heirloom-quality Ramadan and Eid décor. She knew she wasn’t the only one that felt that void. What started as a small handmade business has grown so much that she outsources manufacturing to keep up with demand.

Families want to create the same feeling as when they spruce up the home before a special guest arrives. They want to create festive vibes for the most special guest, Ramadan, that only comes once a year.

“I started my small shop in 2011 and worked on orders when my baby slept at night,” Janjua said. “But very soon I began receiving commission requests for Islamic art and started selling at Muslim events. There was much need for inclusivity when it came to Islamic lifestyle products in North America. I began sharing my journey online and experimenting with my designs. Today, Al hamdu lillah , my Ramadan Pocket Calendars and Arabic alphabet learning tools

(www.designedbysanna.com) are in so many Muslim homes.”

Sophia Syed from Mississauga felt the same void — but took a different route. A physical therapist by profession, she used to dabble in creative DIY projects with her children. However, she knew many other busy mothers either don’t have the time, patience, or the skillset in making their own Ramadan and Eid décor.

“As parents raising Muslim kids in the West, we knew we had to elevate our holidays, so our children don’t wish they celebrated other events.” Syed said. “I wanted to create something that was easily accessible to all community members.”

RAMADAN AT WALMART

That is when she reached out to Walmart. With their large buying power and diverse customer base, she knew if something was readily available on a Walmart shelf, everyone could afford it.

“I was okay with working on thin margins because money is secondary. I was doing this with the intention of community service and social enterprise,” Syed added. “I never wanted

someone who is a new immigrant to Canada, or a refugee, to feel that they cannot celebrate Ramadan.”

She launched her collection (www.alsosophia.com) in Walmart in 2020, only for it to become illegal to sell soon after. That is because the Canadian lockdown rules only allowed essential items to be sold. However, she didn’t give up. Her products did so well the next two times, that they will be in around 120 stores in Walmart Canada this year! It takes a lot of effort to get premium retail space at the front of the store. But when pallets of product sell out, Walmart knows Muslims have the buying power.

Visibility is key in large stores. A teacher or manager may stumble upon Ramadan décor at Walmart and get it to make their students or employees feel included. They would have to take more steps to find such items otherwise. With more exposure, Muslim holidays will not seem foreign or weird when people don’t eat lunch during Ramadan or ask for Eid off.

Walmart isn’t the only big box retailer to offer Ramadan and Eid décor. Target, Crate

& Barrel, and Party City have products for Muslim holidays as well. The mastermind that reached out to all three of these stores was a young blogger and entrepreneur, Manal Aman.

Straight out of university, Aman also saw the need for Muslim parents to hype up our holidays for their children. Instead of trying to produce everything herself, she created a stellar portfolio, had a presentation ready, and emailed the large companies. It may seem like a daunting task, but she had a wonderful response. She licensed her Ramadan drummer calendar to Crate & Barrel and Target has Eid greeting cards with her designs on their shelves too.

“When customers say should we support small handmade businesses or large retailers, I always say, you’re supporting Muslims either way,” Aman said. “The massive corporations don’t have much time to care for minority events. So, it is a Muslim somewhere who has pushed for this product that you see for sale today.”

In addition to the success of her creative products at big name stores, Aman has her own website (helloholydays.shop) too and regularly contributes articles about Muslim celebrations to magazines like Martha Stewart, Good Housekeeping, Woman’s Day, and Real Simple.

Suha Dweik and Saja Farrah from Tennessee shared the same vision. They started Amasi Decor in 2015 after noticing a lack of options for Muslim festivals. Their aim is to offer Ramadan and Eid décor pieces that are quick, easy, and affordable.

“We want to get our families excited about the holidays and to help them start new traditions that can be passed on to future generations,” Dweik said.

They have had such a fabulous response to their sleek product line that they have partnered with Muslim nonprofits,

Suha Dweik and Saja Farrah, the talented duo behind Amasi Decor

Adorable Ramadan drummer and masjid treat bags by Hello Holy Days

libraries, and schools to make Ramadan 2023 bigger and better. Their 20 new products this year (www.amasidecor.com) include craft kits, tableware, and other décor so Muslims kids can also share their holidays with their classmates, teachers, and neighbors too.

SPOILED FOR CHOICE

In 2023, no Muslim parent should say they do not know how to make their child’s first fast or Quran milestone special. From blogs and social media full of inexpensive do-it-yourself projects to readily available items, there is something for every budget and aesthetic. Some families like to invest in higher end pieces that they can reuse each year or all around the year. Others prefer economical items so they can craft up something different each time.

With so many choices, customers today don’t worry about finding items. They however sometimes are in a dilemma

about whether they should support small, handmade, homebased businesses or contribute to the bottom line of a billion-dollar company.

THE ANSWER IS YOU CAN DO BOTH

“Price should not be the only qualifier,” Syed said. “Evaluate the whole experience. Walmart may offer the convenience and price point. However, a small business will package it beautifully and include a handwritten note. There is room for both kinds of business models.”

“We understand that sometimes it can feel difficult to support a smaller Muslim woman owned business because the prices are higher,” said Farrah. “But it helps to see it from the perspective of recycling the Muslim dollar.”

Hena Haque from Nevada agrees. She has been making custom paper décor for Ramadan and Eid since 2014. Even though

her and other Muslim entrepreneurs’ ideas have been stolen and copied for less, she knows there will always be a market for handmade items.

“My customers understand that they are buying a handcrafted product that is not meant for single use. It can be used for years to come,” Haque said. “Not only that, but I also provide customization and a curated service. You can buy a banner from a big retailer that everyone might have, or you could pay $20 extra and get a customized one that reflects your personal style. While I understand the products might not be within everyone’s budget, I’d like the customers to think of it as an investment in good quality products that come from the heart, create less waste, and drive the creative spirit of the Muslim entrepreneur.”

For instance, her bestseller is her Ramadan and Eid fan décor

Cheat Sheet for your Ramadan Shopping

◆ Do make an intention why you are hyping up our holidays

◆ Do get input from your kids so they feel included

◆ Do choose products that teach some religious lessons

◆ Do stick to a budget

◆ Don’t compete with others

◆ Don’t blatantly copy other religions

◆ Don’t over-commercialize our holidays

set. Every year she releases a new color palette (www.picketfencearts.etsy.com). Her customers love how she pairs prints, textures, and unique themes, such as her “Olive and Moon” collection.

When you purchase from a mother who is raising a family but at the same time providing high quality handmade products, you are helping her pursue her dreams. It might be her way to save for Hajj or pay for her childrens swim lessons. However, if we do not buy from the Targets and Walmarts, they will stop selling the items. And we will miss seeing that sparkle in our child’s eye when they see Ramadan décor as they help you pick up eggs and milk.

“I view Islamic products in the mainstream as a good thing because that’s what we wanted as Muslims living in the West” said Janjua. “It creates a sense of belonging for our kids whether we purchase the items or not.”

A WORD OF CAUTION

There will always be some who raise eyebrows that Ramadan décor is not part of Islam or may even be considered an innovation. To them, these superwomen — and their loyal customers — say it is all about intention. When Muslim parents make a big deal about Ramadan and Eid, it

As parents raising Muslim kids in the West, we knew we had to elevate our holidays, so our children don’t wish they celebrated other events.” Syed said. “I wanted to create something that was easily accessible to all community members.”

Picket Fence Arts signature fan decor for Eid

Heirloom quality festive garland from Designed By Sanna

Sophia Syed with her products at Walmart Canada

should be with the niyyah of making their children fall in love more with their faith and our holidays. Our special times of the year should bring our kids so much joy that they never feel like they are missing out on Halloween or Valentine’s Day.

There will be others who say Muslims are going down the slippery slope of commercialization like other faiths. However, when the primary intention is to bring children closer to Islam, families can pick décor options that reinforce the deen. Dr y erase prayer trackers, sunnah-a-day calendars, padded colorful kid prayer rugs, Quran talking pens that help with tajweed, washable Arabic letter placemats, magnets to memorize duas – the list is endless. And that is a wonderful thing.

The goal should never be to compete with the “perfect” Muslim family you see on Instagram or down the street. The Eid gifts should never put a family in credit card debt. But it doesn’t have to be all or nothing.

There is no need for cutthroat competition within the Muslim community because there is room for everyone. Customers who want a premium handmade experience can shop on Etsy, for instance. And those who want an inexpensive last-minute fix can drive to Party City. The end objective is the same.

Families can strike a balance. With the right intention, they can raise their kids looking forward to our holidays. Supply them with books about Prophets, duas to memorize, activities to do, masjid puzzles to make and charity boxes to fill. Have a budget, and then buy a little from both big and small businesses.

“In the end the most important thing I try to remember is that our rizq (sustenance) is written by Ar-Razzaq (God — the Ultimate Provider),” Janjua concluded. “And therefore, what is meant for us will reach us. We just need to have the right intention and put in the hard work.” ih

Kiran Ansari is a mother and small business owner in suburban Chicago. She has been trying to make Ramadan & Eid special for her children for the past two decades and has no plans of stopping soon.

The Ninth ISNA Green Ramadan

Ramadan

BY THE ISNA GREEN INITIATIVE TEAM

“O you who believe, fasting is prescribed to you as it was prescribed to those before you, that you may learn self-restraint.” (2:183)

As Muslims, we are aware of Ramadan’s significance, the blessed month during which Angel Gabriel relayed God’s words to Muhammad, “Recite in the name of your Lord who created, created man [humanity] from a clinging substance. Recite, and your Lord is the most Generous – Who taught by the pen, taught man [humanity] that which he [it] did not know” (96:1-5), thereby bestowing upon him both prophethood and the first verses of the Quranic revelation.

Not only are we obliged to fast during it, but we are also encouraged to use it as a time of spiritual contemplation, self-improvement, increased devotion and worship, as well as to practice self-restraint, sacrifice, empathy for the less fortunate and to abandon wasteful practices.

Unfortunately, it’s a global tradition among Muslims to consume excessive amounts of food and drinks, a great deal of which aren’t recycled. This happens despite, “For it is He who has brought into being gardens — [both] the cultivated ones and those growing wild — and the date-palm, and fields bearing multiform produce, and the olive tree, and the pomegranate: [all] resembling one another and yet so different. Eat of their fruit when it comes to fruition and give [unto the poor] their due on harvest day, and do not waste [God’s bounties]. Verily, He does not love the wasteful” (6:141).

The Prophet (salla Allahu ‘alayhi wa sallam) said, “The son of Adam cannot fill a vessel worse than his stomach, as it is enough for him to take a few bites to straighten his back. If he cannot do it, then he may fill it with a third of his food, a third of his drink, and a third of his breath” (“Sunan al-Tirmidhi,” 2380 ) and “Never waste water even if you are at a running stream” (“Sunan Ibn Majah,” 425).

As God’s stewards and protectors of this planet, let’s abandon wasteful practices from

this month onward and become more ecofriendly communities and individuals. Our team has spent the last eight years promoting education, awareness and stewardship of the environment; green advocacy; and Green Ramadan campaigns.

This is our team’s ninth ISNA Green Ramadan campaign, through which we seek to enlist mosques, as well as our centers, schools and homes, to adopt environmentally friendly practices. We urge you to celebrate this Ramadan in a more environmentally conscious and socially responsible way and to show compassion to those around you.

In addition, ISNA encourages the leaderships of these institutions to form a community green initiative team that can guide their members toward observing a communitywide Green Ramadan. This team can be instrumental in creating awareness and informing and educating members about the significance of observing such a Ramadan and getting our youth actively involved in planning, organizing and supporting of these efforts. After all, they are our future.

Ramadan is also a time for remembering our responsibility of caring for and protecting Earth, which, by the grace of God, provides the food we need to sustain a healthy life and deepen our community spirit. Interacting mindfully with our environment and within our ecosystem is a manifestation of faith. As we fast, let’s reaffirm our sense of self-restraint, ethic of conservation and accountability to make this Ramadan both spiritually and practically better.

We can do this by doing all or some of the following actions:

➤ Reduce food waste; don’t eat so much; and eat more fruit and vegetables and less meat. Remember that the Prophet ate mostly grains, dates, water, milk, honey, vegetables and fruit. Take only what you can finish, eat moderately and think about having leftovers for the next day’s iftar so that excess food isn’t thrown away.

As we gather for post-Covid

events, let’s remember our role as our planet’s stewards

➤ Reduce, reuse, recycle and repair. Recycle material, especially plastic water bottles, for plastics, which take a very long time to decompose, now make up 25-30% of our landfills. Avoid all Styrofoam® products, for they are nonrecyclable and nonbiodegradable.

➤ Bring your own reusable bottle to all iftar and tarawih events. Avoid using plastic disposable bottles, as an estimated 80% of them are not recycled.

➤ Replace light bulbs with energy-saver LED bulbs and schedule your facility for an energy-efficiency audit. Consider installing solar panels, using light sensors and carpooling to work.

➤ R educe water use; use low flow, Energy-Star plumbing fixtures; install water fixture sensors; conserve water even while making wudu’ and use warm to cold water for laundry.

➤ Consider planting trees and vegetable gardens at home and at the mosque or

building a vegetable garden (soil or hydroponics). “Any Muslim who plants a tree or sows seeds and then a bird or a person or an animal eats from it is regarded as having given a charitable gift” (“Sahih al-Bukhari,” Book 41, Hadith 1).

➤ Strive for a healthy mind, body and spirit. Read about what medicines the Prophet recommended, buy fair trade products, get daily Vitamin D from daylight, drink more water and eat healthy and less. Avoid foods with a high concentration of preservatives, sugars, oils and salt.

➤ Reconnect with nature and inhale the beauty of God’s creation while reminding ourselves to walk gently on earth.

➤ C elebrate this month by joining civic activities, volunteering at homeless shelters, collecting food for food pantries, joining community social projects, inviting non-Muslims to community and home dinners and taking care of Muslim inmates. Find ways for children and youth to participate

in age-appropriate Ramadan activities (e.g., acting as Green Ambassadors during community dinners).

➤ Ask your imam to deliver at least one Friday khutba on conserving and protecting the environment and contributing to the greater social good.

Our team has held numerous webinars on such topics at www.isna.net/greeninitiative.

Three years ago, ISNA Green Initiative introduced a Home Guide rubric as a quantitative tool to self-measure the greening of Ramadan through praising God via tasbih, tahmid and takbir. We encourage you to download it at www.isna.net/greeninitiative. Following the rubric daily, one can measure the amount of progress that has been made. In recognition of this effort, ISNA Green Initiative Team, through the courtesy of Pen and Ink Pot Foundation, will plant a tree on your behalf at a place needing trees. In addition, your Islamic center and/or mosque will receive a certificate of achievement. After Ramadan ends, email your contact information and a brief description of your efforts to isnagreenmasjid@gmail.com.

Let’s be the change we want to see in the world by turning ecofriendly practices into habits that will allow us to live in a more merciful, compassionate and caring way, to “walk upon the earth gently” (25:63) from now on. ih

ISNA’s Green Initiative Team comprises Huda Alkaff, Saffet Catovic, Nana Firman, Uzma Mirza and Saiyid Masroor Shah (chair).

Interacting mindfully with our environment and within our ecosystem is a manifestation of faith. As we fast, let’s reaffirm our sense of self-restraint, ethic of conservation and accountability to make this Ramadan both spiritually and practically better.

The Name Game

Should new Muslims change their names?

BY KIRAN ANSARI

When Alexis Wadowski converted, she was very confused about why Muslims were renaming her Asiya or Aisha. Living in Washington D.C. at the time, many Muslim Uber drivers who saw a woman in hijab would ask why she didn’t have a “Muslim name.”

But what is a Muslim name? PreIslamic Arabs didn’t pay much attention to names. It is said that when a baby was born, the father would go into the desert and name the baby after whatever he saw, even if was a lizard or a fox. Prophet Muhammad (salla Allahu ‘alayhi wa sallam) encouraged Muslims to give their children names that have a good meaning. There are a few instances where he changed someone’s names, if necessary.

A hadith says that the Prophet changed the name Harb (aggression) and called him Silm (peace). He changed the name of al-Munba’ith (one who lies) to al-Mudtaji’ (one who stands up) (“Sunan Abu Dawud,” 4946).

Very few Companions changed their names. Hence, we see that unless a name has a negative meaning or contradicts God’s oneness, such as ‘Abd al-Nabi (slave of the Prophet) or ‘Abd al-Ka‘bah (slave of the Ka‘bah), it doesn’t need to be changed.

“I already had a beautiful name and didn’t feel the need to change it,” Wadowski said. “I did some research and learned this name changing is a cultural thing. And unless my name meant something haram, I could keep it.” Fast forward a few years and she married a Turkish man. Although the “x” sound doesn’t exist in Turkish, she felt she wouldn’t be herself if she changed her name. Thankfully her in-laws are learning how to pronounce “Alexis,” even if it is with a heavy accent.

She wishes Muslims wouldn’t pester new converts to change their names. Now that she has two little girls, Wadowski made sure

their names sat well with both grandmas. Her older daughter’s name Elif is derived from a Sufi tradition about the first letter of Allah’s name. Her other daughter is

named Leyla, which everyone can pronounce easily.

Madhu Krishnamurthy, diversity editor at the Daily Herald newspaper in Chicagoland, also didn’t want to officially change her name after accepting Islam. “I love the name my parents gave me. Madhu means sweet like honey,” she said. It is also beneficial for her career to have a consistent name in bylines over the years.

However, she did choose to be known as Madeeha within the Muslim community. She loved its meaning –praiseworthy — and it was close to her original name’s meaning. Her best friend’s name was also Madeeha and she was called Madhu at home, so it all worked out.

She feels that even though there is less of the “other” factor in the diverse Chicago area, she did feel pressured by the community to change her name. Twenty-five years ago, she didn’t want to feel alienated.

“Converts encounter enough challenges as it is,” Krishnamurthy said. “Allah doesn’t want hardship for us. It’s okay to maintain some part of your identity during this transition. Allah wants ease for you, so go easy on yourself.”

Experts agree. Dr. Sabeel Ahmed, director of GainPeace, a leading organization for dawah efforts in the U.S., encourages reverts to keep their names. “There is no precedence [for this] in the Quran and Sunna,” he said. “If new Muslims ask me for advice, I suggest not changing [their] names at all. I actually discourage it. Islam is such a universal faith that an Anthony can be as much a Muslim as an Abdullah.”

This is based on his belief that names can be great ways to break the ice. People may be more receptive to learning about Islam from someone who looks like them and has a similar name. However, if someone is determined to have a Muslim-sounding or Arabic name, GainPeace does suggest some names and explains their roots and meanings.

Even though there’s no religious requirement, converts can certainly change their names if they want to. That is what Jamila Yusuf did 26 years ago. Born and raised Catholic in the Philippines, she found Islam when she moved to the U.S.

So, whether new Muslims change their first or last name — neither or both — our faith gives them the flexibility to choose. And if that is the case, who are we to judge? As a community, we have a lot of work to do to truly include reverts.

Alexis Wadowski from Lombard, Illinois with her daughters, Elif and Leyla.

From the beginning, she knew she wanted to identify as a Muslima even with her name. She wanted her name to change, just like her belief system was changing. She met many Muslim students in her college Arabic 101 class and asked for suggestions.

“I was called Joy at home and had a ring with the letter J that I loved,” Yusuf said. “So, I asked my friends for Muslim-sounding names beginning with J. From the several suggestions, I loved Jamila because it means ‘beautiful.’”

When she got married a few years later, she wanted to take her husband’s last name as well so that her full name would sound Muslim. She also wanted to have the same last name as her children. “I wanted to be known as a Muslim even before someone met me,” she added.

She kept her maiden name as her middle name to preserve her Filipina heritage. However, all of this was her personal choice, for neither her husband nor her in-laws ever pressured her. She liked being known in the Chicago Muslim community as part of the active Yusuf family. She also liked having that link with her in-laws for people to connect the dots.

In Western culture, women traditionally take their husband’s last name upon marriage. Until 1850, women in the U.S. were legally required to do so. Islam gave women the right to keep their father’s name, their original identity, from the beginning.

“It can also be a quick dawah opportunity at the airport,” added Dr. Ahmed. Unfortunately, people often feel dawah is just engaged in to convert someone, instead of an effort to showcase our faith’s true essence, repel misconceptions and share the truth. Guidance is ultimately from Above.

So, whether new Muslims change their first or last name — neither or both — our faith gives them the flexibility to choose. And if that is the case, who are we to judge? As a community, we have a lot of work to do to truly include reverts. We must make them an integral part of our events, masjid board, schools and workforce as spouses and as spouses for our children. That is where the real work lies.

Saying takbeer and hugging them after they take shahadah is just the beginning. Don’t pester them about their name or assume they aren’t Muslim because of their name. And please don’t rename them. ih

Kiran Ansari is a freelance writer. She lives in the suburbs of Chicago with her children, aged 21, 17, and 8.

A Support to Those in Need

Social service organizations are important to the Muslim community

BY RABIYAH SYED

This year marks the fifteenth anniversary of Muslim Social Services (MSS), an incredibly important organization that provides essential services to the people of Ontario’s Waterloo region.

Idrisa Pandit, Ph.D., a native Kashmiri activist who moved from the U.S. to Canada 17 years ago, founded it in response to the community’s needs and out of the desire for change. As the masjids and religious spaces only catered to the people’s spiritual needs, she took it upon herself to “[see] what was missing in the community” and invest in those areas. Out of this came MSS.

This organization primarily provides services and support to those in need. Despite the word “Muslim” in its name, MSS is open to everyone. This word also indicates that being Muslim “is part of our identity.” Pandit explains that MSS keeps a Muslim identity for those seeking services that specifically “cater to them from a [specific] faith and [cultural] perspective.”

As a social service organization, MSS provides services and promotes social welfare for individuals, families and the overall community via helping refugees settle and integrate into Canadian society. Pandit says she has worked with refugees from Palestine, Myanmar, Syria and elsewhere.

When speaking about MSS’s successes, Pandit mentions that the most successful ones were the “ones that were aimed at settling newcomer children and youth in Canada.” MSS holds group counseling sessions to help youth process and heal from their trauma. One particularly successful program stemmed from a counseling program for Rohingya youth who had suffered enormously. To deal with their trauma, the youth made a play, “I am from India [Occupied Kashmir],” that became an international hit. They used art as a release. In addition, her organization’s art programs

have been used for therapeutic purposes. MSS intends to use activity-based programs, such as music, to allow youth to process and work through their traumas.

MSS also offers counseling programs for individuals of all ages, couples, families and groups in English, Arabic, Urdu, Hindi and other languages. The topics of discussion may include grief, loss, depression, addiction and recovery, family violence, abuse, confidence issues and couple relationships. Those being counseled are allowed to pay based on their income.

Women-specific programs, such as language and cultural integration, are available. The organization trains them in the skills necessary for employment, such as becoming computer literate and achieving basic English literacy.

MSS’s community outreach programs also help the community’s poor and needy people by preparing meals for the homeless and offering meals at soup kitchens.

This organization, which began as a volunteer organization with a zero-based budget, used all its money — there was no surplus or deficit. Using provincial and

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local grants, it was able to hire more staff and fund more programs. In 2011, MSS became an official public charity.

One milestone in its expansion was being accredited by Imagine Canada, a nonprofit organization that accredits charities and nonprofits according to strict guidelines based on their board governance, financial accountability and transparency, fundraising, staff management and volunteer involvement. Each newly accredited organization receives the “Canton certificate.”

is convincing Muslims that their youth and adults aren’t immune to mental illness. Community members face many challenges, whether it be at work or in school, and thus “[MSS] is a huge resource.” The biggest challenge has been getting “the community to realize that such a resource is important.”

Of course, money is always a challenge for an organization. “Even without money, I think [MSS could] continue to do its work as a volunteer organization,” Pandit comments. Additionally, she mentions that having to

After being certified, MSS created a board consisting of a full-time executive director, several staff members and counselors. The organization now receives many student volunteers through the Canada Summer Jobs Program. The types of programs offered have also expanded, due to the increased funding, support and growth. MSS currently rents space in the Family Center but hopes to find its own place one day. Pandit explains that “operating in a community center makes it [our services] fairly accessible.”

Pandit (associate faculty, Luther University College, Wilfrid Laurier University, Canada) has received the University of Waterloo’s first-ever Community Impact Award; the Ontario Ministry of Status of Women Leading Women, Leading Girls award; the Oktoberfest Woman of the Year Award; and the Kitchener Volunteer Action Centre, Innovative Involvement Volunteer Award. In 2007, the Canadian Council of Muslim Women named her as one of the top twenty Muslimas who inspire.

Naturally, with growth comes challenges. One of the biggest challenges is getting the Muslim community understand the importance of social services. Pandit explains that social service work requires a level of confidentiality when dealing with very sensitive issues. Masjids simply can’t provide such confidentiality. Part of the challenge

ask for funding and donations takes time away from focusing solely on helping people; however, “it’s part of a growing organization.”

Like all other organizations, Covid had a large negative impact. Many of the counseling sessions and other programs, which were one-on-one in person, were forced online. The subsequent lack of personal interaction made it hard to maintain a community connection. Having to adapt and do its best under difficult circumstances, things at MSS are now picking up where they left off because its in-person programs have resumed.

Working in social services can be very rewarding. One of the most rewarding feelings is knowing that you’ve had a positive impact on someone’s life. Pandit says that being able to help even one person is so rewarding. Even if one MSS program has a low turnout, it isn’t discouraging because “the whole point is to be able to offer [a service] and someone is able to benefit [from it].” Teaching clients something new, providing them with services to heal and with support or just making a small improvement in their lives is extremely rewarding. Helping those in need is at the core of MSS and its offered services. ih

Rabiyah Syed, a student at Naperville Central, loves photography and aspires to be a speech pathologist.

Working in social services can be very rewarding. One of the most rewarding feelings is knowing that you’ve had a positive impact on someone’s life. Pandit says that being able to help even one person is so rewarding.

Richard the Lionheart: Myth vs. Reality

A medieval romance becomes a piece of political propaganda

BY MISBAHUDDIN MIRZA

King Richard I, popularly known as Richard Coeur de Lion (Richard the Lionheart; 1157-99), was posthumously romanticized for his participation in the ultimately unsuccessful Third Crusade (1189-92) against Saladin (Sultan Salahuddin Ayyubi).

His coat of arms, featuring three lions, was used until 1340 and has survived as part of modern-day coats of arms. Historian William Stubs called Richard “A bad son, a bad husband, a selfish ruler, and a vicious man” (Introduction to the “Itinerarium,” xvii).

Richard I’s life contains a lot of ingredients for a good story: violent rebellions against his father, King Henry II; denying his brother the land his father had bequeathed him; ignoring the Angevin empire’s interests by selling them to raise funds for his massive Crusader armies; slaughtering innocent Muslims; being captured, imprisoned for two years and held for an astronomical ransom; and finally dying by an arrow while personally searching for a petty treasure reportedly buried in a castle.

But does he deserve the title of “Richard the Lionheart”? Or should history remember him as “Richard the Racist Cannibal”?

THE LIFE AND TIMES OF RICHARD I

Richard, the third son of King Henry II of England and Eleanor of Aquitaine, the former wife of King Louis VII of France, was educated in chivalric medieval literature. He composed his own poems in both French and Occitan (a French dialect commonly used in romances). Surprisingly, Richard didn’t speak English and spent only four months of his reign in the country.

These were tense times due to strained relations between England and France, primarily caused by Richard’s family. Louis VII, who wanted to see Henry II’s downfall, began using the 15-year-old

Richard as a pawn. His former wife, Eleanor of Aquitaine, was his partner in this effort.

Fifteen years on, Richard again rebelled against his father with the support of Philip II, the new French monarch, and Eleanor. Henry II died shortly after the war. Richard, breaking his promise to his father, refused to give Aquitaine to John, which naturally increased this sibling rivalry.

Pope Gregory VII (1015-85) determined to assert his supremacy over the antipope Clement III, had a plan to make European royalty acknowledge him as their supreme leader: Declare a holy war to retake Christianity’s Holy Land. His successor, Urban II (1035-99), initiated the First Crusade (1095), setting off the most violent bloodletting in medieval history. About a century later, Richard I, Philip II and Emperor Barbarosa responded to Pope Gregory VIII’s call.

In Cyprus, enroute to the Third Crusade (1189-92), Richard humiliated the French monarch Philip II by refusing to marry his sister Alys, who had been betrothed to him earlier, on the grounds that she was Henry II’s mistress. The resulting negative consequences would impact the rest of his life. Richard was fatally shot by a crossbow arrow after besieging a small chateau of Chalus-Chabrol, hoping to unearth a petty treasure reportedly buried in the castle.

Before that, Michael Markowski writes in his “Richard Lionheart: Bad King, Bad Crusader?” (Journal of Medieval History, 1997) that Richard was almost killed during the Third Crusade: “During the restoration of Jaffa … the king personally went foraging, but too far afield with too small a squad (Ambroise, 280-22, “Itinerarium,” 286).

Modern interpretation of Saladin accepting the surrender of Guy of Lusignan. Courtesy: Wikipedia

Saracens surrounded the group and began to attack. The Lionheart valiantly held off the closing circle of Saracens, but time was running out. From over a hill, one crusader came upon the situation and sized it up. He impersonated Richard in order to lead the attackers to himself, thus making it possible for the king to fight free.”

BUT WHO WAS HE, EXACTLY?

Katherine Terrell’s translation of the provocative Middle English romance “Richard Coeur de Lion” (Broadview Press, 2019) offers some interesting information.

What, is Saracens’ flesh this good, And I never knew it until now?

By God’s death and his resurrection, We shall never die for hunger

While we may, in any assault, Slay Saracens, take their flesh, Boil them and roast them and bake them, And gnaw their flesh to the bones. Now that I have proved it once, Before hunger makes me wretched, I and my folk shall eat more! (21-22)

■ The French soldiers’ lack of battlefield courage: The French men are covetous…. But when they come to a dangerous situation, And see men begin to deal strokes, Then they quickly turn tail, And begin to draw in their horns

Like a snail among the thorns. (129)

■ How did “Lionheart” get associated with Richard I? In the poem Richard Coeur de Lion (RCL), during Richard’s captivity, Margery (the German king’s daughter) informs him that she overheard her father’s plans to assassinate him using a lion. Rejecting her advice to escape from prison, he spends the night in hers arms and then wraps his arms in her handkerchiefs. When the lion attacks him, he shoves his hand down its throat and pulls out the lion’s heart. King Richard thought to himself at that time

What was best to do, and started towards [the lion]. He thrust his arm in at [the lion’s] throat, and Ripped out the heart with his hand, and Lungs, and liver, and all he found….

He took the heart, still warm, And brought it into the hall, Before the King and all his men. The King sat at dinner on the dais, With dukes and earls, proud in the company. The saltcellar stood on the table. Richard pressed out all the blood, And wet the heart in the salt –The King and all his men looked on –Without bread he ate the heart… He may be called, rightly, The christened king of most renown, Strong Richard Coeur de Lion! (59-60)

■ Richard’s cannibalism. “However, it seems clear that RCL portrays Richard’s cannibalism as a key aspect of his greatness as an English king: the poem transforms this paradigmatic indicator of barbarity into a marker of national distinction” (20).

Given the above, why do the English try to claim this royal as one of their own? In Chapter 12 of her “Richard Coer de Lyon and Invented Identities,” Lynn Staley comments on the text’s various versions, including the original Auchinleck manuscript: “Its hybrid longevity suggests more than the two-hundred-year appeal of a swashbuckling poem about a king of England who in actuality spent almost no time in his country, devoting himself, instead, to crusading and to Aquitaine, which his mother Eleanor had brought with her when she married Henry II. As Helen Cooper has argued in her learned study of the English romance, while Middle English romance does offer a register of popular tastes, it also offers a register of the ways in which writers employed the motifs of romance to explore issues of contemporary concern over time. The romance is not static, nor are the many versions of a single romance to be discounted as simply evidence of textual corruption. In its versions, a romance may suggest what is topical in one part of England or in one period of time, offering invaluable perspectives upon social or political affinities outside the official chronicler’s scope.”

The synopsis of Katherine Terrell’s translation offers the rest of the answer: “The Middle English romance of Richard Coeur de Lion transforms the historical Richard I of England — a Frenchman by upbringing, who spent only four months of his reign in England and who once joked that he would sell London to finance his Crusade if he could only find a buyer — into an aggressively English king. This act of historical revision involves the invention of several fantastic elements that give Richard the superhuman force necessary to unite the English nation and elevate it above all others. Springing from a supernatural birth and endowed with exceptional strength and an insatiable and transgressive appetite, Richard embodies a vision of triumphant Englishness that humiliates and decimates England’s foes, whether they be French, German, or Muslim.”

The Third Crusade ended with the Holy Land firmly in Salahuddin’s hands, Emperor Barbarosa drowning in a rivulet while enroute, Philip II abandoning the coalition and returning to France and Richard I returning empty-handed only to be captured on the way. ih

Misbahuddin Mirza, M.S., P.E., is a licensed professional engineer, registered in the States of New York and New Jersey. He served as the Regional Quality Control Engineer for the New York State Department of Transportation’s New York City Region. He is the author of the iBook Illustrated “Muslim Travel Guide to Jerusalem.” He has written for major US and Indian publications.

“The Middle English romance of Richard Coeur de Lion transforms the historical Richard I of England — a Frenchman by upbringing, who spent only four months of his reign in England and who once joked that he would sell London to finance his Crusade if he could only find a buyer — into an aggressively English king.”

How to Build Unshakable Confidence as a Muslim and Achieve Career Success

BY HABIBAH SAAFIR

The reason why some people don’t achieve the success and fulfillment they truly desire to have in their career, be it a desired role or a higher salary, has far less to do with their level of competency than with their level of confidence. This results in increased levels of stress, anxiety, work dissatisfaction and burnout. To address this, let’s first uncover a few of the common misconceptions about confidence.

MISCONCEPTIONS

■ You’re either born confident or you’re not. Wrong. Confidence comes from competence. The more knowledge, skill and ability you gain from trying something new, the more competent you become. As a result, your confidence increases.

■ Only extraverts have the personality trait called “confidence.” But confidence isn’t a personality trait; rather, it’s a skill that anyone can learn. The reality is true confidence is silent, for confident people have nothing to prove to anyone.

■ Confident people are confident all the time. No one feels confident 100% of the time, for confidence, just like anything else, can wax and wane.

Now that we’ve cleared up a few misconceptions, let’s look at what we can do to build unshakable confidence.

FIVE TIPS TO BUILD UNSHAKABLE CONFIDENCE

■ E xercise Consistently. One of the best ways to build confidence is through consistent exercise, which improve one’s mood,

increases energy and gives an overall sense of accomplishment. Studies have shown that engaging in moderate aerobic exercise for at least 20-30 minutes causes a release of endorphins, the brain chemical that improves your mood. This positive emotional and physical state grows your confidence as well as your willingness to take on new risks and challenges.

■ Build self-trust through keeping commitments to yourself and others. Begin this process by adopting one small habit and doing it consistently. I recommend starting with something as simple as making your bed immediately after you get up. Be sure to choose something that will be easy for you to do every day. Consider “habit stacking,” a strategy outlined by James Clear in his book “Atomic Habits” (2019), a New York Times

Best Seller. This involves linking a new habit to a current one. The current habit serves as a trigger or cue for you to perform the new habit.

Here’s the formula: After/Before [CURRENT HABIT], I will [NEW HABIT].

For example: After I get up in the morning, I will immediately make my bed.

■ Let go of perfectionism and allow yourself to make mistakes. Focusing so much energy and attention on making things perfect only reinforces the subconscious belief that “I’m

not good enough.” As your self-trust slowly diminishes, you’ll begin second-guessing yourself and seeking external validation for any work you put out or anything you do.

To combat this, remind yourself that perfection is a trait that only God possesses. Since there’s no need to chase the unattainable, give yourself permission to make mistakes using faith and courage. Now this is certainly easier said than done, which is why I encourage you to leverage a method I call “Stacking Your Wins.”

borrow their belief, model their behavior and yield similar results (by the grace of God).

For example: I remember when I was working in construction management, one of the engineers began modeling the managers’ behavior. Rather than wait for his boss’ approval for everything, he began spearheading meetings and proposing solutions as problems arose. Of course he risked facing criticism and judgment from his peers and upper management, but he was confident enough to take the risk anyway. Because of his self-trust and gumption despite lack of experience, he proved himself and was quickly promoted to a managerial position. Witnessing this taught me a valuable lesson. Although one can and may well be expected to wait to have all the answers and to rely on one’s boss or supervisors for guidance, at some point one must learn to trust oneself to lead and even be willing to make some mistakes so that one confidently grows into a great leader.

Here are the steps (in order): • Grab a blank sheet of paper • Create a list of 5-10 things you’ve accomplished and are proud of • Take a few minutes to reflect on each one, evoking the positive emotions you felt when it happened • Celebrate yourself the same way you did when you accomplished it and feel the same gratitude to God that you felt then • Take one small step toward an immediate goal you have and keep the momentum going!

■ Associate with a positive peer group.

Prophet Muhammed (salla Allahu ‘alayhi wa sallam) encourages us to associate only with good people. Therefore, make sure you’re spending most of your time with people who will have a positive influence on you. When you think about influence, consider what this means in a broader context. Certainly, it’s important to associate with friends who will encourage us to pray on time, be charitable and develop ourselves spiritually.

However, it’s also important to have peers who will challenge us to develop ourselves both personally and professionally. When you surround yourself with people who value growth, they would most likely be more courageous, take on challenges, take imperfect actions and become super confident. By mere association, you can begin to

■ Know what you stand for and never compromise your deen for the dollar. Selfassurance and dignity are among the key components of building unshakable confidence. Therefore, be clear on your values and what you stand for as a Muslim and an individual. One example of this is informing your boss or supervisor early on that your faith requires you to pray at scheduled times every day. Doing so is a simple way to educate your colleagues on habits that are non-negotiable to you and that they should respect. Those around you will begin to see your adherence and high moral standards and associate them with high performance standards, consistency and an excellent work ethic.

The Prophet said, “Verily God has ordained excellence in everything (one does).” Therefore, a Muslim will strive to maintain his/her relationship with God through prayer and to maintain an excellent character and high-quality work. In that way, he/she will become known for all-around excellence, thereby making a wonderful first and lasting impression on others. That self-assurance and the ensuing respect gained from others does a lot to keep one’s confidence high, as it’s a confidence based on certainty in how God guides us. ih

Habibah Saafir, a civil engineer who earned a B.S. degree (2014) from New Jersey Institute of Technology, is also a success coach for women, with a dual certification in health and life coaching. She serves as a college prep mentor to high schoolers in northern New Jersey under New York Academy Educational Services.

Focusing so much energy and attention on making things perfect only reinforces the subconscious belief that “I’m not good enough.” As your self-trust slowly diminishes, you’ll begin second-guessing yourself and seeking external validation for any work you put out or anything you do.

A View from the Stands

The World Cup in Qatar and its effect on Muslim consciousness

BY KHALED A. BEYDOUN

Iwas still young, but I vividly recall Diego Maradona (d. 2020) lifting the golden trophy after winning the World Cup in 1986. This image claimed a permanent spot in my mind for reasons that supersede football. He was an Argentine who would become a legend in Estadio Azteca, while I was just another Arab child trapped within the crucible of war in Lebanon.

Maradona and I were on opposite sides of the world, and even further axes of existence. But I saw my brown face and black locks in him in that moment in Mexico. It screamed hope — no matter his distance and how tenuous that hope was — into a place surrounded by war. That portrait of possibility became a centerpiece in my mind. Maradona became a figure of transcendence for a child who struggled to find symbols of resemblance on screens where war monopolized our relevance.

For that reason, the 1986 tournament in Mexico was my greatest World Cup. It introduced me to the beautiful game during the

ugliest stage of my childhood and acquainted me with the small brown lion who darted past white giants, roaring hope into my heart with that signature black mane.

Thirty-six years and nine World Cups later, that very image of Maradona being hoisted up by his teammates in Mexico City rose in my mind as my plane landed in Qatar. Mexico and Maradona were my benchmark, and I left the plane rushing to catch the final stanzas of Morocco’s tilt against Spain.

A Muslim team, in a Muslim nation, both poised to make history on the biggest of world stages — during a moment when Islamophobia was high and the morale of Muslims low.

The images in the airport were surreal, colored by Croats donning traditional Arabic thobes (gowns) and green Mexican jerseys matched together with the Qatari headdress. These were only appetizers to the smorgasbord of cultural fusion I took in on the streets of Doha and the heart of its souks, where Brazilians celebrated alongside

Saudis and British fans congratulated jubilant troupes of Moroccans. The flavors of ethnic exchange were overpowering, and the cultural blends unfolding in a part of the world inextricably tied to war and woe told a radically different story.

What was taking place on the streets, in the souks and at the stadiums was magical. Instead of having to impose an Arab face on an Argentine or find phenotypic and physical resemblance in a mythical figure, I just had to open my eyes. The World Cup was actually taking place in Qatar, an Arab nation, a Muslim society, where the azan (call to prayer) summoned believers to prayer and sounded to the world, and everybody in it, that Muslim nations were part of the global community and that Muslims could excel on the world stage.

The football matches, up through the electric final between France and Argentina, were gripping. But what set the World Cup in Qatar apart were the events and images, sights and sounds beyond the stadiums.

The network of museums hosted programs showcasing Islamic history and interrogating modern Arab identity. Visitors from every point of the globe tasted Yemeni and Egyptian cuisine for the first time and toured the nation’s desert and coastline in between football matches. Fans from every background flocked to fan zones, where the absence of alcohol made way for the formation of friendships, safety for children and the freedom for women to walk freely, without fear.

Arab and Muslim culture was on full

voices, and the arrogant cultures they embody, refused to follow a standard during four weeks of a World Cup that they imposed on others for life.

As if we needed reminders of white supremacy or remnants of imperialism, the unilateral demands on Qatar and indictments that followed from Western media outlets piled on. Like colonial excursions and modern wars, they sought to flatten what unfolded in Qatar into savage stereotypes and doctored misrepresentations. They conspired to supplant the realities

What was taking place on the streets, in the souks, and at the stadiums was magical. Instead of having to impose an Arab face on an Argentine or find phenotypic and physical resemblance in a mythical figure, I just had to open my eyes. The World Cup was actually taking place in Qatar, an Arab nation, a Muslim society, where the azan (call to prayer) summoned believers to prayer and sounded to the world, and everybody in it, that Muslim nations were part of the global community and that Muslims could excel on the world stage.

display, and the world was fully immersing itself in both — from home as they took in the World Cup matches and revelry, and especially on the ground in Qatar.

As an Arab living in the U.S., the World Cup in Qatar reversed the course of daily life for me and millions of immigrants in the West. We are perpetually told to “assimilate” and “conform,” commanded to accept values inimical to our own and to shed symbols sacred to our faith. That ongoing process of sacrifice and surrender marks the very essence of being an immigrant in the West, particularly for Muslims in nations where Islamophobia is enshrined into law. Immigrants are incessantly told to conform and conceal, to assimilate and adapt or “go back to where you come from.”

However, the very same British and French, German and American voices that demand conformity from immigrants in their own countries show — very lucidly — that they were unwilling to do the same as passing visitors in Qatar. These Western

taking place on the ground in Doha with nefarious narratives crafted in London, seeking to steal the achievements and joy of this World Cup from the small Arab nation and the millions who flew to the Middle East, for the first time, to see it with eyes untainted by Orientalist myths and political mirages.

The event, after all, is called the World Cup. Not the European or American Cup, or what many in Britain or Denmark may be led to believe, the White World Cup. The tournament, if it truly seeks to live up to its name, is meant to travel to nations where customs are dissimilar to those of our own and converge with cultures that, for many, hold disagreeable values.

That discord is at once the beauty and struggle of cultural exchange. It is a dissonance that enables immigrants in the U.S. or Muslims in Europe to navigate a cultural terrain uneven with their identity free of the impulse to remake it wholly in their own image — an impulse that drove many

white pundits raging from Western Europe to condemn the World Cup in Qatar before it kicked off, and far more desperately, after another diminutive Argentine was held up high by his team.

How refreshing was it for Palestinians to see their flag being waved in the stands and then championed by Moroccan players as they made history. As some wrote, “Palestine won the World Cup” by simply being dignified on the world stage and honored as the ceremonial 33rd nation in the tournament (Middle East Monitor, Dec. 8, 2022).

The Moroccan players thrust their Muslim identity into the center as they made history in Qatar. They prayed on the pitch after every match, win or lose; honored their mothers in line with Islamic custom and culture; and lifted the spirits of Muslim nations around the world with each goal, with each historic step toward the semifinal.

It was sublime to see, and even more sublime to experience in person. As I reflect back on the World Cup, I only wish that every Muslim could have been there to see it and to live it as our faith and cultures flourished for all to see.

As I wrote in CNN, “Things fall apart for Muslims, particularly as the War on Terror has stigmatized their identity and silenced their prayers. The Moroccan team did not defeat Islamophobia, but the World Cup stage, curated by Qatar, enabled a new stanza of resilience, and sublime chapters of resistance where Muslim identity stood tall, proud and victorious in the center of the world stage” (“Opinion: The day the football gods reversed the tide of history,” Dec. 8, 2022).

It was history. Muslim history. History that we wrote with our hands and on our own terms, free from the skewed pens of Western journalists and the scowling Islamophobia of biased politicians.

Messi is not Maradona, and Qatar is not Mexico. And I am no longer a nameless Muslim child living through another Middle Eastern war, but rather an author crafting history at the first World Cup the region has ever seen. For reasons tied to resemblance and resilience, this subaltern unity standing against and silencing Western supremacy made this World Cup the greatest one ever. ih

Khaled A. Beydoun is a law professor at Wayne State University in Detroit and the Berkman Center at Harvard. He is the author of “The New Crusades: Islamophobia and the Global War on Muslims” (University of California Press, 2023). You can find him on his socials at @khaledbeydoun.

How Halal is Your Halal Meat?

Is reversible stunning really reversible?

BY MOHAMMAD ABDULLAH

Recently, more Muslimmajority countries have been issuing fatwas that approve stunning methods to produce halal meat. But according to HuffPost, countless chickens likely experience intense suffering during such processes. Research shows that the method used by U.S. poultry processors — moving them through a vat of electrified water — doesn’t consistently render birds insensible before slaughter. Moreover, chickens and turkeys are often unintentionally boiled alive because fast-moving lines fail to kill them before dropping them into scalding water. (Nico Pitney, Oct. 28, 2016, www.huffpost.com).

Muslim religious authorities often allow reversible stunning, believing that it enables stunned — but still living — animals to return to their normal life if they aren’t slaughtered. Consumers, however, wonder that if a stunning method doesn’t consistently render birds insensible before slaughter, how can they be sure that a reversible one wouldn’t result in some dead animals before they are slaughtered. Thus, is reversible stunning really reversible?

Another concern is the use of Controlled Atmosphere Stunning (CAS), which exposes birds to an [oxygen-free] anoxic gas mixture. According to a report, although most birds slaughtered in the U.K. are stunned using electrified water, an increasing number of establishments are using CAS systems. In fact, birds are checked to ensure that they’re dead before being shackled. (Humane Slaughter Association, www.has.org.uk, June 2005).

From the halal perspective, pre-slaughter stunning mustn’t kill the animals because God forbids consuming maytah, the meat of an animal that dies before being properly slaughtered or hunted (5:3).

THE HUMANE SLAUGHTER ACT

The Humane Slaughter Act requires the proper treatment and humane handling of food animals slaughtered in state or federally inspected slaughter establishments. It requires that animals should be stunned to render them unconscious prior to their slaughter to mitigate pain.

Stunning can be defined as a technical method of making animals immobile or unconscious, with or without killing them, during or at the beginning of the slaughtering process so that slaughtering thereafter causes them no pain (Nakyinsige et al., www. sciencedirect.com, October 2013).

In Europe, stunning animals prior to slaughter is a statutory requirement. The European Union Council Regulations defines “stunning” as any intentionally

induced process that causes loss of consciousness and sensibility without pain, including any process resulting in instantaneous death (www.ncbi.nlm.nih.gov/pmc/ articles/PMC6718994/).

In the U.S. and elsewhere, this act exempts all kosher- and halal-slaughtered animals, whereby they are rendered unconsciousness by anemia of the brain caused by a sharp instrument severing the carotid arteries and jugular veins simultaneously and instantaneously.

Despite attempts to harmonize halal certification regulations (Islamic Horizons, January/February 2022), only a few governments may have some input in establishing such standards and may have uniform slaughter standards. The multiplicity of halal standards has created confusion in Western countries that would like to certify their products to export them to Islamic countries. This lack of uniform standards has led global corporations to take advantage of the ensuing confusion.

Wael Hallaq states, “Globalization is a regulatory force that global institutions rely upon for further expansion of markets, both within its borders and outside them. There is no question that the balance of power has shifted and continues to shift in favor of the global market and away from the State (“The Impossible State,” Columbia University Press, 2012, 142).

Globalization’s impacts on the halal meat industry are becoming evident, and the industry has been slowly adopting the ways of the larger conventional meat industry, including one of its most controversial aspects: stunning/killing animals prior to their slaughter.

THE HALAL PERSPECTIVE

During the times of Prophet Moses (‘alayhi as salam) and Prophet Muhammad (salla Allahu ‘alyhi wa sallam), local butchers slaughtered locally raised animals by cutting their throats, without stunning and in a manner that resulted in their quick deaths due to rapid and complete bleeding.

Today, the meat business, including the halal meat business, is no longer localized. Just as livestock farming has been shifting from traditional animal farming to factory farming, slaughterhouses have been using various stunning methods and techniques to render animals insensitive to pain prior

to their slaughter and to immobilize them so that fast-moving slaughter lines can run without interruption.

The U.S., Europe and other countries have identified three basic types of stunning as humane: captive bolt (penetrating and non-penetrating), electrical and C O2 (carbon dioxide) gas anesthesia (www.welbeingintstudiesrepository.org/ acwp_faafp/18/).

slaughtering. The authors also suggested avoiding captive bolt stunning for halal meat slaughter” (Riaz et al., 2021).

■ “Birds stunned using gas cannot recover consciousness and are killed by suffocation, which does not meet Halal and kosher requirements” (Raj et al., 1994).

■ “Sometimes animal can be killed using higher concentrations of carbon dioxide” (Llonch et al., 2012).

Jews have opposed stunning and forbid pre-slaughter stunning under all circumstance. Muslims scholars, on the other hand, have issued fatwas that approve of pre-slaughter stunning. An estimated 84% of poultry, 75% of cattle and 63% of sheep and goats are now stunned (www.food.gov. uk/sites/default/files/2013-animal-welfaresurvey.pdf).

Muslim demand for halal products has increased in recent years. According to a 2016 survey, 96% of Muslims travelers considered halal food to be critical, 85% rated halal food at the facility around them as important and 81% rated having no alcohol drinks at restaurants /food outlets as important (www.journalofethicalfoods.biomedcentral.com/articles/10.1186/s42779-00084-6).

As there are almost 2 billion Muslims, knowing the methods of acceptable stunning is important. According to www.ncbi.nlm. nih.gov/pmc/articles/PMC8633638,

■ “A stunning method can be reversible or irreversible. For example, electrical stunning can be reversible or irreversible by inducing heart failure depending on the time and frequency of the current passing through the brain of an animal” (Grandin, 2010).

■ “When head-only electric stunning is applied correctly, it makes the animal unconscious and the animal can completely recover back to its normal state if the exsanguination cut is not done. For that reason, head-only electric stunning is considered Halal by many Muslims (Farouk, 2013).

■ “The nonpenetrating captive bolt gun stunning, requires more work but once done right fulfills the criteria according to many authorities for Halal stunning” (Oliveria et al., 2018).

■ “After the electrified water stunning, some birds with low resistance may receive more current than required and are more likely to die prior to exsanguination and hence it is questionable if this is compatible with Halal meat production requirements” (Fuseini et al., 2018).

■ “Electrified water stunning of poultry continues to be a concern because of the difficulty of assuring the absence of animal death, especially in cases when there is a time-lapse between stunning and

■ “By using electrical head-only stunning for sheep and cattle, by maintaining the current, and checking each animal after stunning if it has been done right or not, the concern can be minimized. This can be evaluated by checking if animal is still breathing, any vocalization, and remaining eye reflexes” (Rao et al., 2013).

■ “In research studies, this is possible to control, but it is not as easy to assure that this is the case in an actual slaughterhouse where the animals are of different sizes and compositions (e.g., lean/fat ratios) along with different amounts of outer coverings, e.g., hair/wool, that varies in thickness and dryness” (Anil, 2012; Grandin, 2020b).

Colorado State University’s Temple Grandin states since not all plant personnel can become electrical engineers, as an auditor she looks for clinical signs that the stunner is actually creating an epileptic seizure with a tonic (rigid) phase and clonic (kicking paddling) phase (www.grandin. com/humane/elec.stun.html).

These findings reveal that it’s difficult to be sure if a stunning method, reversible or non-reversible, works consistently and effectively all the time and under all conditions, or to find out if a pre-slaughter animal is dead. It makes the certification bodies’ job more important.

DIFFERENCES IN SCHOLARLY OPINION

Kosher and halal slaughter methods have been practiced for centuries. Historically,

Muslims differ over the acceptability of pre-slaughter stunning practices. For example, Malaysia accepts it, whereas other countries may not. One of the most important requirements for halal slaughtering is that a live animal be slaughtered. Whether this is in fact the case has become a source of debate in Muslim communities. However, it appears that reversible stunning is generally accepted. But does describing it as “reversible” mean that it is always and everywhere true?

Reportedly, some halal certification organizations specifying the requirements for stunning generally accept reversible stunning only when there’s a procedure to check/detect dead animals. However, questions remain about the procedure’s accuracy when used in slaughterhouses (www.ncbi.nlm.nih.gov/pmc/articles/ PMC8633638).

Muslim consumers nowadays are more knowledgeable and concerned about the halal food they consume. A company with an effective procedure should place a statement somewhere — on the halal meat or poultry product packages along with the halal certification organization’s logo — that these animals were “reversibly stunned.” Doing so would help solve this controversy.

Ensuring that only live animals are slaughtered is a serious matter because God commands it. Although it may appear that only a few Muslims pay any attention to this issue, it’s on every Sharia-compliant Muslim’s mind. Hopefully, existing halal certification organizations won’t look the other way. ih

Mohammad Abdullah, DVM, MS (Ag Technology), MPH, retired as deputy district manager at USDA-FSIS, the federal agency that regulates the meat industry. He is author of “A Closer Look at Halal Meat: From Farm to Fork.”

Globalization’s impacts on the halal meat industry are becoming evident, and the industry has been slowly adopting the ways of the larger conventional meat industry, including one of its most controversial aspects: stunning/killing animals prior to their slaughter.

In Search of the Battle of Talas

BY FAWZIA MAI TUNG

Men die in the field, slashing sword to sword; The horses of the conquered neigh piteously to Heaven. Crows and hawks peck for human guts, Carry them in their beaks and hang them on the branches of withered trees. Captains and soldiers are smeared on the bushes and grass; The General schemed in vain. Know therefore that the sword is a cursed thing Which the wise man uses only if he must.

— Fighting South of the Ramparts Famed poet Li Bo (d.762) is believed to be describing the Battle of Talas.

usually generals of ethnic minorities, part of the imperial policy to prevent potential political threats. Thus, in 751 General Guo XianZhi, commander of the Chinese forces in Ferghana, was of Korean origin.

Islamic Horizons traveled to Talas, Kazakhstan, in search of this historic battle’s site.

As a Chinese Muslim, the five-day Battle of Talas, the sole Tang - Abbasid clash, has always fascinated me. According to historical descriptions, it occurred during July 751 CE, somewhere between the river Taraz (Talas) and the Tian Shan Mountain range. As we drove from Shymkent to Talas, my driver/guide suddenly said, “You wanted to know where the Battle of Talas happened? It’s somewhere over there,” waving his arm to the right, toward the distant peaks of the Talas Alatau range. “Where? Where?” I eagerly pulled out my phone. “There!” “Please, can we go there?” “How? There’s no road.” He was, however, kind enough to stop so I could take photos.

Astonishingly, this approximately millennium-old momentous battle remains shrouded in obscurity, its memory preserved only in poems. Some historians call it the “tenth largest and most important battle in history,” and yet most people outside Central Asia have never heard of it.

Why did the Abbasids choose the Tang as their first military target? Why was the mighty Tang army annihilated, and why was there no second engagement? Simply put, neither side had a feud or axe to grind and thus wanted to keep Transoxiana, a vital and strategic link on the mutually beneficial Silk Road, peaceful. Ancient China was

powerful enough to stretch her influence to neighboring lands not by military conquest, but by exchanging protection for annual contributions.

During the early Tang dynasty, the Western Regions (the AnXi and MengChi protectorates), extended to the Aral Sea. Over the years, the central government figured out that small military garrisons couldn’t deal with the region’s constant strife and thus established a serious military presence. Its leaders were

The previous year, the Abbasids had replaced the Umayyads. Abu Muslim, leader of the Abbasid army and governor of Khurasan, was a highly intelligent freed Persian slave who had risen through the ranks. Further east, the fugitive son of the Chabish of Shesh (Chach), today’s Tashkent, sought help from Governor Ziyad ibn Salih of Samarkand and Bukhara.

The kingdoms of Shesh and Ferghana had been at war. The latter asked its Chinese protector for help, so Gao sacked Shesh, took its king prisoner and beheaded him (after promising safe passage), also killing thousands of its inhabitants and confiscating a large number of diamonds, gold and horses. The prince fled to Samarkand, setting the chessboard for a conflict between the eighth century’s two most powerful forces.

The area was then inhabited by nomadic Karluk Turks. Many of their divisions had received Chinese names as provinces, and their leaders’ Chinese titles. Some Karluk Turks allied with the Chinese army; a smaller number joined the Muslim army and/or other local allies such as Tibetan and Turgesh troops.

The accounts of the armies’ sizes vary greatly, from 20,000 to 200,000 for each side. Famed Song Dynasty historian Si MaQian guesstimates around 30,000 on the Chinese side. However, new material uncovered in 2004 hints at as many as 100,000 imperial, local and mercenary troops, a number that matches the Arab records of 100,000 Chinese versus 200,000 Abbasids. Modern historians lean toward 30,000 on each side, positing that the forces must have been nearly equally matched, given the battle’s development.

The battle itself has two scenarios. The most credible one states that the two armies faced each other, with the archers lined up in front. The Tang archers started shooting

The Aisha Bibi Mausoleum

and quickly overcame the Abbasid archers due to superior technology. The next line, the spearmen or infantry, then advanced and fought. The Chinese had better armor and repulsed the Muslims. The Muslim cavalry on the flanks was then dispatched to alleviate the pressure on the infantry by attacking the Karluk cavalry. Gao sent in his reserve cavalry to attack as well. The day wore on, night came, everyone was exhausted and both sides withdrew to rest.

The same scenario repeated itself for three days. On the fourth day, a still-unexplained shocking twist occurred, one that some attributed to Ziyad ibn Salih: The Karluk Turk cavalry suddenly turned against their Chinese allies, attacked them from the flanks and launched an encirclement strategy. The Tang forces, exhausted and surprised, were nearly annihilated, although Gao and his closest officers managed to flee with a couple thousand troops.

Both generals died a few years later due to political intrigue. Despite the Muslims’ spectacular victory, the battle was considered a draw. Although more Tang troops were sent to the Western Regions to reinforce the borders, they were soon withdrawn because of the seven-year large-scale An-Shi Rebellion civil war that killed possibly up to 36 million people. Interestingly, the next caliph sent 3,000 mercenaries to help Emperor Xuan Zong quell the rebellion. Indeed, neither side was interested in further conflict.

The effects of the Battle of Talas (Atrakh) were far reaching. The Tangs lost interest in expanding westward, and the caliph sought to consolidate his power. The Karluk Turks grew in size and power, becoming the Tarim Basin’s main influence and established a khanate in 766. Historians report the presence of many craftsmen, especially silk weavers and paper makers, among the tens of thousands of Chinese prisoners. The weavers were sent to Kufa and the papermakers to Samarkand, where they eventually established a large paper-making industry that spread throughout the empire and later became an important part of Europe’s Renaissance and Protestantism’s spread. Other modern historians, however, scoff at this idea.

The effect of the Abbasids’ success was not immediately obvious. Over the next 250 years, Islam spread throughout Central Asia, overtaking the previous mixture of Zoroastrianism, Christianity, Tengrism, Buddhism, Manichaeism and Nestorian Christianity. In fact, some major Muslim figures hail from this area: Al-Khwarzimi (d.850), Abu Rayhan al-Biruni (d.1048), Al-Farabi (d.950), Ibn Sina (Avicenna; d.1198) and al-Bukhari (d.870). His mausoleum can be visited today near Samarkand.

Given this battle’s far-reaching effects, why are there no monuments or signs? The answer is quite simple: The actual site is unknown. Historical records put it by the

banks of the Talas River, about 10 miles from the fortress of Atrakh (the ancient name of Talas). Thus, it has generally been assumed that it occurred near Talas, Kazakhstan. However, Kyrgyz historian A. Kamyshev challenged this view in his September 2021 paper “The Consequences of One Mistake in the Localization of the City of Atlakh,” presented at the international Talas War and Its Historical Significance symposium. He claimed that Russian historian S. G. Klyashtorni was mistaken. Instead of “15 km [10 miles] to the west,” it should have been “15 km to the south,” thus placing the site in present-day Kyrgyzstan.

Kyrgyzstan has consolidated this opinion by building a monument on the Plain of Prokovka near Talas (same name, population of 40,000), in the Talas Region (same name), on May 27, 2021. The monument’s two pillars and circle crossed by triple lines symbolizes the tunduk, the central structure at the top of a yurt. This circle is said to represent the year 751, as it has a diameter of seven meters and a height of one meter.

On the other hand, Talas/Taraz, Kazakhstan, has a population of 400,000 and profuse archaeological evidence of ancient civilization. Given both cities’ — and countries’ — claims, the question of the battle’s exact location should probably be solved the way paternity issues are solved — hard facts, rather than assumptions of historical meanings. As many thousands of dead soldiers and horses are bound to have left their marks, there should be whole fields of spearheads, arrowheads — maybe even helmets and/or armor pieces.

Tourists can visit many sites, among them the Aisha Bibi mausoleum — dedicated to the memory of a beautiful girl whose father refused to let her marry the karakhan [ruler] because she was of prophetic descent; she died of a snake bite on her way to meet her lover in secret — many archaeological excavations; an underground cave where the Kazakhs hid during Dzungar raids; the oldest surviving minaret of Prophet Khyzyr/ Khidhr; and even a mysterious and mystical Adam and Eve split rock that proves you are of pure heart if you can squeeze through it.

But for the legendary Battle of Talas, there is nothing but a vague “over there.” ih

Dr. Fawzia Mai Tung is executive director of Tung Education Resources; leader of Equity and Inclusion Team, the Society of Children’s Books Writers and Illustrators Arizona Chapter (SCBWI-AZ); and secretary of the executive board and translation team consultant, Dimash USA Fan Club.

View of “over there”: the Talas Alatau mountains by the banks of the Talas River

Interview with S.K. Ali on “Love from Mecca to Medina”

BY AMANI SALAHUDEEN

S.K. Ali’s upcoming book “Love from Mecca to Medina” is a part of Salaam Reads, a Simon & Schuster imprint that focuses on publishing books by Muslim authors.

Islamic Horizons talked to Sajidah (S.K. Ali) about her book, which recounts the journey of Adam and Zeynab, a married couple who goes on umra and finds their faith tested.

Amani: Can you please tell us something you learned about yourself while writing the sequel, “Love from Mecca to Medina”?

Ali: Sure! I was truly scared to discover that it’s really hard for me to write villainous characters. Not to give any spoilers, but there’s a character who’s supposed to have been more monstrous than she ended up being — because I kept empathizing with her, inadvertently giving her the gift of nuance. And so, in the end I left her ambiguous, meaning it’s up to each reader to make sense of her actions. Were those actions done with ill-intent or in another spirit? (To clarify: I did write a monster into “Saints and Misfits,” but he didn’t get much page space, so I didn’t have to ponder on him too long.)

Amani: When you started drafting “Love from Mecca to Medina,” did you already have an idea of how Sausan was going to be included? I love that she’s a constant reoccurring character in all your books.

Ali: I had an idea that Adam and Zayneb would meet up with Sausun (who’s part Saudi) in Saudi Arabia when they went on umra, but not her role in the story. I can’t plan Sausun’s actions ahead of time. As I mentioned elsewhere, she has a mind of her own and once she knows where she’ll appear, she just comes on the page and does her thing.

Amani: Can readers expect any stark differences in the story’s tone from the first book to the sequel?

Ali: There’s more spirituality in this book due to the setting and the nature of the couple’s journey. But there’s also romance, heartache and love — the best of the A-and-Z dynamics, the way they just make complete sense to each other and need each other to be truly at peace in the world. I love writing their love story

Amani: In an IG story, you mentioned that readers will get to see Janna (from “Saints & Misfits”) again. How old is she now, and how have things changed for her since “Misfit in Love”?

Ali: In “Love from Mecca to Medina,” Janna is nineteen going on twenty. She’s stronger in terms of her place in the world and being open to people — especially to one person she met during her brother’s wedding in “Misfit in Love.” No spoilers, but expect two love stories to continue in my latest novel.

Amani: What inspired Bertha Fatima’s name? She’s one of the best side characters from “Love from A to Z,” and I’m excited to see her again in “Love from Mecca to Medina.”

Ali: I love when pets have interesting names. “Bertha” seemed to be an interesting name for a weak, stray animal you find behind a dumpster (like the cat Adam’s mom found when she was around Adam’s age), that you hope gets stronger. This original Bertha was the name inspiration for Adam and Zayneb’s cat. The “Fatima” part of the name came from Zayneb being inspired by the Muslima who established the world’s first university [Ed. note: Fatima a-Fihri, who founded what is now the famous al-Qarawiyyin University in Fez, Morocco]. Thus, Bertha Fatima is a name with two inspirations, doubly blessed. (This backstory can be found in “The Eid Gift,” a free novelette hosted by my publisher at Rivetedlit.com that continues Adam and Zayneb’s story after “Love from A to Z” and before “Love from Mecca to Medina.”)

Amani: What was it like to write Adam and Zeyneb now that they’re no longer in high school?

Ali: It was challenging, because college experiences are so different for people. Also, I didn’t want to solely bring in my own college experiences, which were pretty amazing overall but wouldn’t have brought in the necessary tension I needed for Zayneb’s storyline. So, I interviewed young people in college and out of school in general (as Adam is) and asked what they found difficult, what they were grappling with.

Amani: Adam’s sister Hanna is an important character in the series. Do you think there will ever be a story focused on her or on another side character like Sausan or Nuah?

Ali: Hanna has a story coming out on May 9, 2023! She’s one of the four points of view (POVs) in “Grounded,” an adventure set in an … airport. (Side note: What is it with me and airports?).

In terms of stories with other characters, no. I think the JannaZaydam universe is complete. I finished “Love from Mecca to Medina” in a way that wraps up the storylines.

Amani: Do you have any favorite reader interactions?

Ali: I’m happy that my books have resonated with so many young readers and that every day they write to tell me how they saw themselves in these stories. Each and every one of those messages touches my heart and helps me continue writing. As someone who felt erased from my wider society growing up, it’s really important to me that no other young reader feels that way. So, ultimately, all reader interactions are valuable to me.

Amani: Can you reveal any of the books you’ll be working on after “Love from Mecca to Medina”?

Ali: I’m working on a humorous historical novel with a friend who I absolutely love. We are having so much fun with it, and I hope we get to share it with the world. It makes us laugh out loud and long, and we want readers to do the same!

Amani: Did you consider any alternate endings?

Ali: Not at all, actually, as I always try to set out to write a book only when I know what the ending will look like. In this case, I wanted two endings to Adam and Zayneb’s story. So, I put one in the last chapter of “Love from Mecca to Medina” and one in the epilogue. (Therefore, you get a two-for-one deal with this book — preorder now!)

Amani: What are some of your favorite bookish tropes?

Ali: I’m the worst person to ask this question to. For some reason, I can never see a trope playing out right in front of me even when I’m reading what others claim is a most-tropey book. Was I sleeping during that unit in English class or during that discussion on #bookstagram or #BookTok? I know not. All I know is that people have called Adam and Zayneb’s love by different trope names, and I embrace all of them wholeheartedly and say, yes, you’re right! It is exactly that trope! And that other one too!

Amani: What does literary success look like to you, and has it changed since your debut novel?

Ali: To me, literary success is being able to do this on a full-time basis without hustling too hard. I’m still far from that. I currently have too many projects on the go so that I can earn a living properly. That said, not everyone quits their day job to write stories fulltime. I needed to do that because it was too draining to continue as a second-grade teacher with all the energy that entails and the preparation time involved, while parenting too — all while paying the sort of attention needed to continue a writing career that had opened up for me later in life.

I was terrified that doors would close if I waited too long to produce another novel, so I took the plunge and left my full-time career for this other full-time career — one I absolutely love, but is, in all-honesty, a lot of sustained work without security. I should add here that I was privileged to do this because I have a husband who works full-time who wholeheartedly supported me leaving my job to pursue a dream that was not necessarily financially solid. (So, thank you for buying my books — they keep me writing!)

Amani: What’s one writing session essential that you can’t live without (e.g., cat, coffee, food, drink, music playlists, snacks)?

Ali: My desktop computer, which has no social media accounts and fits snugly into a cubicle-like space. It keeps me away from distractions.

Amani: Audiobooks, physical books or e-books?

S.K. Ali: Physical ONLY! I write too much on screens to read for pleasure on screens too.

Amani: Other than writing, what other hobbies do you have/ would like to share?

Ali: Art of all sorts. And I mean all kinds. Like, if you were to go through my art cupboards, you would unearth artworks from over the years made using a wide variety of mediums. It’s my truest joy and simplest way to de-stress. ih

Amani Salahudeen (B.A., The College of New Jersey, ‘20) is currently pursuing a master’s degree in education at Western Governor’s University

The New Crusades: Islamophobia and the Global War on Muslims

Khaled Beydon

2023. Pp. 390. HB. $24.26 University of California Press, Berkeley, Calif.

Democratic and authoritarian regimes are using the “global menace” of Islamophobia to persecute their Muslim populations. Beydoun explains how the “War on Terror” has enabled the anti-Muslim campaigns to unfold worldwide.

He shows how Islamophobia unifies state and social bigotry and instigates liberal and right-wing hatemongering. France’s hijab bans, India’s state-sponsored hate speech and violence, and China’s concentration camp network in Xinjiang — all of these post-9/11 realities are one of the world’s last bastions of acceptable hate.

The Requirements of the Sufi Path: A Defense of the Mystical Tradition

Ibn Khaldun (ed. trans. Carolyn Baugh; Arabic-English edition)

2022. Pp. 320. HB. $30.00

Library of Arabic Literature

Ibn Khaldun, an Islamic jurist and legal scholar, applies his analytical powers to Sufism. Relying on the works of influential Sufi scholars, including al-Qushayri, al-Ghazali and Ibn al-Khatib, he characterizes Sufism, its stages and discusses the need for a guide. Even as Ibn Khaldun warns of the extremes to which some Sufis go, his work is essentially a legal opinion (fatwa) asserting the path’s inherent validity.

His work incorporates the wisdom of three of Sufism’s greatest voices as well as his own insights, acquired through his intellectual encounters with it and his broad legal expertise.

Emerging Epistemologies: The Changing Fabric of Knowledge in Postnormal Times

Ziauddin Sardar (ed.), Anwar Ibrahim (afterword)

2022. Pp. 192. Kindle. Free

International Institute of Islamic Thought, Herndon, Va.

The emergence of Big Data and AI, as well as fake news, alternative facts, deep fake and post-truth, have changed the nature of knowledge production. Established disciplines (e.g., economics, sociology, anthropology and political science) have lost their significance. Revengeful capitalism, based on profit-driven algorithms, has led to environmental destruction and ruined our understanding of what actually constitutes knowledge. In an era that defines societies by questions of knowledge, one must ask: How is knowledge produced and distributed and who decides what is true knowledge and what is not?

The contributors examine digital landscapes, zombie

disciplines, higher education, the role of metaphysics and epistemological justice. They argue that epistemology doesn’t exist in a vacuum, but is determined and embedded in the society’s worldview and culture. The chaos and contradiction that accompanies our increasingly complex world requires us to seek new ways of thinking and creating knowledge that promotes sustainability, diversity, social justice and appreciates different ways of knowing, being and doing.

A Short History of Islamic Thought

Fitzroy Morrissey

2021. Pp. 256. HB. $21.95 PB. $16.22. Kindle. $11.49

Oxford University Press

While much has been written about Islam, particularly over the 25 years, few books have explored the full range of its defining ideas. Morrissey introduces the origins and sources of Islamic thought from its beginnings until our own times. He explores the major ideas and introduces the major figures who have dealt with them, and, in the process defined Islam.

Drawing on Arabic and Persian primary texts, as well as the latest scholarship, he explains the key teachings of the Qur’an and Hadith, the great books of Islamic theology, philosophy and law, as well as the Sufis’ mystical writings. He evaluates the impact of foreign cultures — Greek and Persian, Jewish and Christian — on early Islam, accounts for the crystallization of the Sunni and Shi’a branches and explains the rise of such trends as Islamic modernism and Islamism. Above all, he reveals the fundamental principles of Islamic thought, both as a source of inspiration for Muslims today, and still just as illuminating and rewarding after 1,400 years.

Approaching the Discipline of International Relations: Competing Paradigms

and Contrasting Epistemes

Nadia Mostafa

2022. Pp. 344. PB International Institute of Islamic Thought, Herndon, Va.

This work presents an Islamic paradigm of international relations (IR). It studies and critiques the knowledge-power nexus of its current and historical discourses; explores the historical development of those paradigms intrinsic to IR as studied from a Eurocentric, Western perspective; and questions their efficacy in relation to the Muslim world’s socio-economic-religious realities and context.

Terminologies and concepts are developed as integral aspects of this paradigm, with premises rooted in the Quran and Sunna and developed over four decades of teaching and research at Cairo University. Mostafa simultaneously challenges Islam’s place within the secular paradigms currently dominating IR theory. She further explores the type of research questions and analysis that must be addressed for an Islamic civilizational paradigm to have a viable future. ih