BIOSCIENCE CURRICULUM FOR MUSLIM HIGH SCHOOL STUDENTS
36 A Meeting of Two Like Minds 38 C anada Silences Voices of Conscience
The Houthis and Global Shipping
42 Palestine through a Numismatic Lens
LIVING AS MINORITIES
Muslims Face an Existential Threat from Right-Wing Hindu Extremists
46 Muslims are Doing Well as Muslims
Deporting Dissent: Weaponizing the U.S. Immigration System
52 Americans Love Cheese, but it Might Not Be Halal ENVIRONMENT
54 Majority of World’s Inhabitants Are Exposed to Polluted Air
56 Gardening Sprouts Mental, Physical, and Spiritual Benefits IN MEMORIAM
58 Mohammed Kamarudin (MK) Hosein
59 Nuri (Norma) Alam
60 Francis Anthony Boyle 24 Underpaid Prison Labor Adversely Impacts Muslims 50 L.A. Muslim-led Health Clinic Serves Communities in Need For Nearly 30 Years
Muslims Must Take a Proactive Role in Turning the Tide
Muslims experienced another painful Ramadan as the unabated carnage continues in Occupied Palestine. Eid celebrations in Gaza were interrupted by Israeli bombs supplied by several selective human rights enforcing countries who are financing the Palestinian genocide with taxpayer money (Middle East Monitor, March 31, 2025).
Leaders of Muslim countries — despots to the core — sit idly by and make their people accept such tragic reality as a matter unworthy of their attention, misusing the Quranic guidance: “O you who have faith, obey God and obey the Messenger and those invested with authority among you. If you disagree over something, refer it to God and the Messenger if you truly believe in God and the Last Day. That is better and most suitable for determination” (4:59).
Prophet Muhammad (Salla Allahu ’alayhi wa sallam) succinctly stated, “There is no obedience to anyone if it is disobedience to God. Verily, obedience is only in good conduct” (Sahīh al-Bukhārī 6830).
It follows then that there is no shame in voting or not voting for a particular candidate given the number of politicians who share a common streak of Islamophobia often painted in some sanitized Orwellian hue.
In this issue, Professor Nadia B. Ahmad makes a compassionate call for readers to mobilize for justice, stating that now is the perfect time for a generational shift. Muslims must set the agenda by assuming a greater
role in society through scholarship and activism. We must, according to Professor Ahmad, found think tanks to influence policy and to inform and educate our fellow citizens of the possibility of a more peaceful world.
The essence of being a Muslim is following the middle path, a straight path towards God. Muslims are done with boasting about small accomplishments and seats at tables that don’t value their voices. Now is the time to effectively inform the country that Islam upholds a balance between the spiritual and intellectual, theory and law; Islam infused these elements together to find this middle path. It is moderate, balanced, and equitable (Quran 2:143).
During the period of this magazine’s bimonthly publication, ISNA will be holding its 26th ISNA Education Forum in Chicago on April 18 to 20. Befittingly, the issue leads the Education Section with an important discussion about incorporating a bioscience curriculum for Muslim high school students that explores the “big question” about humans through an Islamic viewpoint.
Some of the fortunate among Muslims will be preparing and setting out on the journey to Hajj, which will occur during June 4 to 9 this year. Rasheed Rabbi offers readers an insightful view of Hajj and how it mirrors the journey on the human soul. The gate stands open. Will you embrace this journey voluntarily, elevating your return into a luminous reunion? Or will you deny it, being dragged through it with resistance? Will you return voluntarily or follow the compulsory return? ih
PUBLISHER
The Islamic Society of North America (ISNA)
PRESIDENT
Syed Imtiaz Ahmad
EXECUTIVE DIRECTOR
Basharat Saleem
EDITOR
Omer Bin Abdullah
ASSISTANT EDITOR
Bareerah Zafar
EDITORIAL ADVISORY BOARD
Iqbal Unus, Chair: M. Ahmadullah Siddiqi, Saba Ali, Rasheed Rabbi, Wafa Unus
ISLAMIC HORIZONS
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COMMUNITY MATTERS
Rowan University in Glassboro, N.J. reinstated its chapter of Students for Justice in Palestine (SJP) this February, emphasizing the fundamental importance of protecting free speech and upholding First Amendment rights on college campuses.
The targeted harassment faced by SJP, including a concerted campaign of complaints orchestrated by members of rightwing group Make NJ Red, represented a clear and troubling attempt to suppress pro-Palestinian voices.
“The reinstatement of the SJP chapter is a victory for free speech, the First Amendment, and the broader commitment to academic freedom,” Selaedin Maksut, executive director of the New Jersey chapter of the Council on American-Islamic Relations (CAIR-NJ), said in a statement.
Rowan University officials suspended SJP alleging that members circulated a poster that “glorified violence” and prompted thousands of complaints.
The poster advertised a meeting and included an illustration of a masked man holding a slingshot and wearing a keffiyeh, an image that has become a symbol of support for the Palestinian people.
Further accusations that the club was being funded by the outside organization National SJP were proven to be false. This is not the first time Make NJ Red attempted to shut down pro-Palestinian organizations. CAIR Pennsylvania moved its annual fundraising event from the city to Pennsauken, N.J. after Make NJ Red sent numerous threats to the original venue.
SJP aims to hold the university accountable for what they consider to be hasty decision-making.
The Muslim Civic Coalition and its partners successfully advocated for the passage of Illinois Senate Bill SB457. This crucial legislation, awaiting the governor’s signature, marks a significant step forward in ensuring that individuals with religious dietary needs are supported and respected. SB457 mandates that schools, correctional facilities, and state hospitals provide halal, kosher, and other religious dietary accommodations upon request. This important bill guarantees that people of all faiths will have access to meals that align with their religious beliefs.
The Council of Islamic Organizations of Greater Chicago (CIOGC) commends Muslim Civic Coalition and the Islamic Food and Nutrition Council of America (IFANCA) for its support and advocacy of SB457 and its ongoing commitment to ensuring that religious dietary requirements are recognized and respected in Illinois. In 2007, IFANCA’s advocacy was instrumental in the passage of legislation in Illinois legalizing a process for halal certification.
“This achievement represents a meaningful stride toward greater equity and religious freedom in our communities,” said CIOGC chairman Dr. Abdulgany Hamadeh.
kits for Muslim students fasting during Ramadan.
GGUSD sent an email to parents and guardians announcing that the meal kits will be available for students from March 3 to 28. The goal of this free meal service was to ensure “students can observe their religious practices while still having access
to nutritious meals after their period of fasting ends.”
“We commend GGUSD for its initiative to provide free meal kits to Muslim students observing fasting during Ramadan. It is important for schools to recognize the diverse needs of their communities and create environments where students can observe their faith and religious traditions without barriers,” said CAIR-LA Executive Director Hussam Ayloush. “This initiative exemplifies the values of understanding and respect that are crucial in educational settings, ensuring that all students, regardless of their background, feel supported. We hope that more school districts will take similar steps to ensure Muslim students feel seen and valued at school, not only during Ramadan but year-round.”
On Feb. 27, Plainfield, Ill. landlord Joseph Czuba, 73, was found guilty on all counts in the 2023 stabbing of six-year-old Wadee Alfayoumi and his mother, Hanan Shaheen. This attack was motivated by anti-Muslim hate fueled by paranoia after Czuba listened to a conservative radio show.
Czuba has been convicted of first-degree murder, attempted murder, aggravated battery, and hate crimes. The police recorded him making hate-ffilled comments about the Israel’s genocide against Palestinians. The young boy had just celebrated his 6th birthday, and was stabbed 26 times, according to the doctor who did the autopsy. “This wasn’t just a murder — it was a hate crime. And every single Illinoisan –including our Muslim, Jewish, and Palestinian neighbors — deserves to live free from the threat of such evil,” Illinois Governor JB Pritzker (D) said in October 2023.
“Today’s verdict delivers a measure of justice for Wadee AlFayoumi’s family and
The Garden Grove Unified School District (GGUSD) in California provided free to-go meal
sends a clear message that hate-fueled violence has no place here,” the American Arab Anti-Discrimination Committee said in a statement. “We will never accept nor forget that a six-year-old child lost his life because of dangerous anti-Palestinian rhetoric.”
“It’s a moment to grieve Wadee but it’s a moment to also ask what are we doing to ensure that Wadee is the last,” said Amina Barhumi of the Muslim Civic Coalition. “Hate is relentless, but we must be just as fierce and stronger. Transformation begins with us and our relationships with each other.”
The Council on American-Islamic Relations released a statement on X in support of the ruling. “This horrific crime is the worst of many violent attacks on American Muslims, Palestinians, and other supporters of Palestinian human rights over the past year and a half,” the statement read. “It is time for our society to stop tolerating the anti-Palestinian racism and anti-Muslim bigotry that have led to hate crimes here at home and a genocide in Gaza.”
On March 11, the Los Angeles Unified School District (LAUSD) — the country’s second-largest school district — Governing Board unanimously passed a resolution acknowledging the significance of Ramadan, renewing the district’s commitment to supporting Muslim students who choose to observe.
Parent Association (MPA), an advocacy group dedicated to the education and well-being of Muslim K-12 students within LAUSD’s school systems.
HalalX, a joint initiative by nonprofits American Halal Institute, IslamiCity, Human Assistance and Development International, and the North American Islamic Trust, is a halal business directory that revolutionizes the way halal products and services are accessed.
HalalX hopes to create a lasting social impact and empower consumers and businesses to make ethical choices, serving as a seamless platform that connects consumers with a diverse array of halal-certified establishments, ranging from restaurants and cafes to grocery stores and travel agencies.
It seeks to help those who adhere to halal dietary and lifestyle preferences by offering a comprehensive directory of businesses that align with their beliefs. Whether one is searching for a halal-friendly eatery or seeking halal-certified products for daily needs.
Sheikh Shamikh Sahadat served as Chaplain of the Day at the 2025 State of Georgia Legislative Session to deliver the opening prayer at the event in Atlanta.
This appointment was at the recommendation of Senator Nabilah Islam Parkes — whose wedding was officiated by the sheikh — and was supported by Qaari S. Rahman,
The resolution pledged LAUSD will send a yearly bulletin to staff and families of students every year prior to the beginning of Ramadan with suggestions for how schools can support Muslim students during the holy month. These suggestions include providing a comfortable space for students to go to during lunch periods instead of the lunchroom and offering free to-go meals for fasting students to take home. LAUSD will also support educators and staff looking to provide a brief lesson about Ramadan to promote inclusivity and understanding.
The efforts to introduce and pass the resolution were led by the Muslim
Tanjina Islam, Don Mahmood, and Senator Sheikh Rahman.
Not everyone welcomed it. According to statehouse reporter Maya T. Prabhu, some Republican lawmakers laughed through the prayers and some refused to stand.
“This resolution not only honors the important religious traditions of LAUSD’s Muslim students and families but also sets an important example for other school districts to implement similar resolutions where every student can feel respected and supported in their faith,” CAIR-LA Executive Director Hussam Ayloush said in a statement. “It is crucial that schools not only acknowledge but actively support the diverse needs of their students. We commend the LAUSD Board for its commitment to fostering an environment of understanding and respect for its students.”
Hussam also thanked MPA for taking the lead on this initiative along with the students, teachers, and community members whose efforts helped pass the resolution ih
Parkes wrote on X, “As a Muslim woman, I have faced bigotry. I was dismayed that bigotry was displayed in my own Senate chamber today. I am very disappointed that several of my Republican colleagues chose to be disrespectful and rude when I introduced my Imam for chaplain of the day. I have always shown respect for our pastors and prayers led by Republican colleagues, it’s disappointing they could not do the same for me.”
No Other Land, a film that chronicles settler violence and the Israeli demolitions of Palestinian homes in the occupied West Bank, won the Oscar for best documentary on March 2, 2025. Despite winning a number
LAUSD Recognizes and Celebrates the Month of Ramadan for Muslim students and families
Incarcerated Muslims in Maryland Given Better Facilities
of awards since its release last year, including at the Berlin Film Festival and the New York Film Critics Circle Awards, the film is not being screened or distributed in the United States and only had a limited run in a handful of theaters across the country.
The film, produced from 2019-23, was co-directed by Palestinian and Israeli filmmakers. It comprises mostly personal camcorder footage filmed by Palestinian activist and co-director Basel Adra, 28, who documented the Israeli military’s destruction of his hometown, Masafer Yatta in a small, rugged region in the southern occupied West Bank.
It highlights Israeli demolitions of homes in the village which the Israeli military wants to turn into a military training zone. The footage shows the Israeli military razing a school and filling water wells with cement so residents cannot rebuild.
During his Oscar acceptance, Adra said his film “reflects the harsh reality [Palestinians] have been enduring for decades and still resist as [they] call on the world to take serious actions to stop the injustice and to stop the ethnic cleansing of Palestinian people.”
However, his Zionist co-director, Yuval Abraham, was criticized for peddling narratives of “both-sidesism” and anti-resistance rhetoric during his own speech.
“The atrocious destruction of Gaza and its people, which must end; the Israeli hostages brutally taken in the crime of October 7th, [who] must be freed,” Abraham said on the Oscars stage. “There is a different path: a political solution without ethnic supremacy, with national rights for both of our people.”
In mid-March, Palestinian co-director Hamdan Ballal was beaten by Israeli settlers and abducted by IOF soldiers along with three other Palestinians and held at a military base, according to The Associated Press. His family and lawyer were unable to reach him for days.
Ballal was released a few days later still
Muslims, incarcerated in Montgomery County (Md.) Correctional Facility (MCCF) now have expanded religious accommodations following recent meetings with Department of Correction and Rehabilitation (DOCR) administrators and wardens. The updated policies reflect a commitment to respecting and upholding Muslim inmates’ religious rights.
Accommodations include the following:
Religious Attire: The facility has implemented a policy allowing Muslim inmates to wear facility-issued religious head coverings, including kufis and hijabs, at any time and location at the facility. This provision protects religious expression and identity for incarcerated individuals.
Halal Meals: While pork is not served at the facility to cater to Adventist, Islamic, and Jewish faiths, Muslim inmates can request halal meals through the Chaplain. The facility has revised its menu to ensure that halal options are available regularly, with meat options available three to four days a week.
Ramadan Meals: During Ramadan, MCCF will continue to accommodate fasting inmates by providing meals timed for before sunrise and sunset. Inmates will receive a second meal to break their fast, along with additional bagged meals for sustenance. A festive meal will be offered at the end of Ramadan on Eid.
Prayer Accommodations: MCCF has permitted regular faith-based programming, including Jummah (Friday) services allowing Muslim inmates the opportunity to participate in obligatory communal prayer. With an expected increase in volunteer support, the facility is exploring expanding its faith-based programming.
“We commend MCCR and DOCR for their flexibility and commitment to religious freedom and look forward to a continued partnership to facilitate these processes,” said CAIR Maryland Director Zainab Chaudry.
CAIR offers an educational toolkit, called “A Correctional Institution’s Guide to Islamic Religious Practices,” to help correctional officers and administrators gain a better understanding of Islam and Muslims. ih
bruised and bloodied after international outcry. He said he was blindfolded for over 20 hours and experienced frequent taunts and beatings from soldiers.
“I realized they were attacking me specifically,” he told The Associated Press as he received medical attention at a West Bank hospital. “When they say ‘Oscar’, you
understand. When they say your name, you understand.” Adra said he also experienced similar violence from settlers following the film’s Oscars win. “We came back from the Oscars and every day since there is an attack on us,” he said. “This might be their revenge on us for making the movie. It feels like a punishment.” ih
Basel Adra (L) and Yuval Abraham (R). Image credit: Eman Mohammad
Divine Inspiration Beyond Obligation
Are You Ready for Your Voluntary Return to Allah?
BY RASHEED RABBI
Knowingly or not, we are continuously advancing toward God, “the First and the Last, and the Manifest and the Hidden” (Quran 57:3). With every breath, every step, every choice, we move inexorably closer to the Creator, “the Originator of the heavens and the earth” (45:1). This return is not a distant reckoning that begins at death. Rather, the journey began the moment we were born.
From the instant our soul descends to this world draped in the fragile garb, it feels the pang of exile and yearns for its original domicile. The tumult of daily life dulls this primordial longing but does not deplete it entirely. It flares up in moments of hardship, in flashes of clarity, in the tremors of worship, each moment weaving a step on the soul’s greater pilgrimage: its ascent back to the Origin.
This nuance of the soul deepens the beauty of Islam which requires belief not only in the unseen God but in the certainty of
1
2 Transition (Time in the Grave)
our unseen self — the soul that existed before the body and will journey beyond its decay.
The soul’s relentless return to God is not symbolic or subjective. It is a law of existence, woven into the very fabric of reality. The Quran affirms it repeatedly; every being, from the tiniest atom to the vastest galaxy, marches toward its meeting with the Creator: “And to God, all matters are returned” (35:4). The entirety of creation moves toward this compulsory return to God. This return is involuntary and culminates in a “known station” (37:164) where all will stand in God’s presence subject to unalterable and unavoidable consequences.
The only exceptions to this absolute decree are human beings (and Jinns), who are “free from compulsion” (2:256). We are unbound by fate and entrusted with choice. We traverse the same major stages of return, yet our ultimate station is within our own grasp. God Created us “in the best form” (95:4) as “His viceregent to this earth” (2:30). God honors us with free will to crown His
Reaching Mi’qat
Showering
Wearing IhramWearing Ihram
Prayer of Ni’ah
Chanting Talbiya
Performing Tawaf 7 Circle around Kaaba
creation (45:13). This elevated rank is a divine trust (33:72) delivered before time in a grand and solemn assembly of souls (7:172).
But this trust is not passive. Merely living, worshiping, and dying is not enough; only by upholding diving trust will we stand worthy when we meet Him (7:173). And so, we should ask ourselves if we are actively desiring to meet Him. Are we preparing for our return with urgency? God is “indeed near and [continuously] responding” (2:186), but that nearness must be sought, not assumed. Our encounters with God are not reserved for the Hereafter; they must unfold in this life, in the awakening of the heart to the soul’s yearning for the Unseen. The whispered prayers of a sincere heart reach beyond language and transcend the veil of this world.
To guide us on this journey, He has left abundant signs “in the horizons and within [our] selves until they become clear” (41:53; 51:21). These signs beckon us to “possess certainty” (50:21), as the patron eagerly
Soul Reaching to Collarbone
Washing the deceased Body
Putting on Kafn (shroud)
Janaza Prayer
Supplication upon Departure from the Deceased
Traveling seven heavens
Praying Behind Maqam IbrahimEntering into Barzakh
Performing Sa’iRunning Between Safa MarwaExperiencing the Consequence of Grave
3 Going to Arafa Arrival of the day of Arafa Blowing of the Trumpet
Gathering in the field of ArafaResurrection, Running Around, and Gathering at Hasr
Standing in isolation to surrender and praying with intense desperation
Incorporation
Spending night at Muzdalifa
Stay in Mina and Stoning
Encounter with Allah and awaiting Judgment
Spending the night in open Crossing the Sirat
Fostering brotherhood and drivingaway evil
Experiencing reward of Heaven or Hell
inquires, “Do you not see?” (51:21). Our every action is an answer to this question. We are called to live with the awareness of our inevitable return, with urgency, and with a longing to behold His face (2:272, 18:110).
Even in this, we have a choice. God manifests many faces for us. “Whichever way you turn, there is the Face of God” (2:115). But not all of the manifestations are pleasant. God is full of Mercy (Rahma), yet He also manifests Wrath (Ghadab). He is the Forgiver (Al-Ghafūr), but He is also the Avenger (Al-Muntaqim). These faces represent the reality we will encounter and our choice of actions determine which of His manifestations we will face.
The freedom to shape our return to God is so central to His grand design that He sent thousands of messengers and revealed hundreds of scriptures as road signs along the way. He prescribed acts of worship –prayers, fasting, charity, and hajj –as tools to sharpen our will, discipline our desires, and orient our course toward Allah’s countenance. Yet even after death, our arc of ascent is not sealed. Unlike the rest of creation, we are given the ability to alter our latter junctures, ascend beyond fixed stations, and shape our final destination.
This is the voluntary return (rujū‘ ikhtiyārī), the return of those who seek God’s face intentionally, who do not drift blindly into eternity but yearn for reunion with their Creator. The voluntary return is the true pilgrimage of the soul, the hajj of those who understand the soul’s inevitable return and choose their destination through their actions.
The soul undertakes this journey because the divine breath stirs within, and the imprint of the return route lurks. Creating us in His form, God intuited a reflection of His attributes. We are not merely physical beings (sūra), but vessels of deeper meaning (ma‘nā), connected to the Divine. This connection must be nurtured through conscious desires and actions that reflect our yearning to return to Him.
Those who become “content with the life of this world” and “do not expect the meeting with” God will find their station in the Fire (10:7-8). Such explicit warnings reiterate that voluntary return is not an option but rather an obligation to assume our desired station in the hereafter. Neither our godly potential nor the viceregent role require a flawless journey, but they demand continued renewal of the Divine trust within our unique context and capacity as He admires, “How excellent a servant he was! Surely, he kept on returning”
(38:30) and a promise to bring paradise near for the returners (50:30-33).
Voluntary return is not about fleeing the world but fulfilling the very purpose of our existence. Each sincere attempt to return to God burns away the veils of separation and brings us closer to the Divine. We are directed toward “the Light upon Light” (24:35), who will illuminate us: “Faces that Day will be radiant, gazing upon their Lord” (75:22-23).
Our worship and devotion become a tool
of the soul from the body and mark the end of worldly ties. This separation mirrors the moment of Ihram at Mi’qat, where the pilgrim sheds worldly attachments entering a state of ritual purity.
Transition (Tawaf and Sa’i): The grave represents Barzak, a liminal state, where the soul awaits resurrection. Similarly Tawaf and Sa’i, the pilgrimage rites, symbolize the journey between worlds, moving through sacred stations in anticipation of divine mercy.
The journey is mapped. The gate stands open. Our cosmic debut awaits in Hajj. The choice remains yours. Will you embrace it voluntarily, elevating your return into a luminous reunion? Or will you r deny it, being dragged through it with resistance? Will you return voluntarily or follow the compulsory return?
of empowerment transforming our actions into interconnected steps on the path to spiritual ascent. Daily prayer becomes the stage to reenact our voluntary return five times a day. Sawm (fasting) severs our connection to the physical world and sharpens our vision to advance our return in the incorporeal realm, and Zakat (charity) adorns our stopovers in the celestial realm. Their routine rehearsal reveals our cosmic self, and we discover the most comprehensive voluntary return itinerary in Hajj.
Once these acts of worship orchestrate the voluntary return, we find shocking parallels to the souls’ post-death journey as “souls need to taste death to return to Him” (21:55; 29:57). We need to embrace these parallels between our rituals and the soul’s post-death journey to continue our voluntary return while we are still in this world.
To navigate the unsettling unknowns of death systematically, anthropologists Arnold van Gennep (The Rites of Passage, The University of Chicago Press, 1960) and Victor Turner (The Ritual Process: Structure and Anti-Structure, Aldine Publishing Company, Chicago,1969) suggested a threephase framework: Separation, Transition, and Incorporation. They not only resemble Islamic death rites but also correspond to the ritual of Hajj.
Separation (Ihram at Mi’qat): Islamic burial rituals starkly signify the separation
Incorporation (Arafah, Muzdalifah, and Mina): The resurrection of the soul marks the final stages of meeting with Allah. Similarly, Arafah, Muzdalifah, and Mina represent the final stages of the pilgrimage where the pilgrim stands before Allah awaiting judgment and mercy.
By mapping Hajj rituals and juxtaposing them with the death rites and Islamic eschatology, we gain clarity and resolve in our journey toward God. As we attempt to anticipate these eschatological stages, we transcend to an active part of the cosmos. When God “directed Himself to the heaven while it was smoke and said to it and to the earth, ‘Come [into being] willingly or unwillingly.’ They said, ‘We come willingly’ (41:11).” Similarly, we become a cosmic traveler on the path to Allah while here on earth surrendering before surrender is imposed to complete our cycle of existence. The journey is mapped. The gate stands open. Our cosmic debut awaits in Hajj. The choice remains yours. Will you embrace it voluntarily, elevating your return into a luminous reunion? Or will you deny it, being dragged through it with resistance? Will you return voluntarily or follow the compulsory return? ih
Rasheed Rabbi, a certified Muslim chaplain , has an MA in Religious Studies from Hartford Seminary and is currently pursuing a Doctor of Ministry from Boston University. He is the founder of e-Dawah (www.edawah.net) and Secretary of the Association of Muslim Scientists, Engineers & Technology Professionals.
EDUCATION
Reimagining Bioscience Curriculum for Muslim High School Students
Exploring “Big Questions” about Human Beings through an Islamic Lens
BY SHAZA KHAN, RAUDAH YUNUS, DUAA MAJEED, LISA KAHLER
In the United States, it is estimated that there are currently 350-450 full-time Islamic schools with an enrollment of nearly 100,000 Muslim students according to the Islamic Schools League of America. These schools have come a long way from their modest beginnings when some operated in the basements of homes or mosques, and the administrative and teaching staff often lacked pedagogical or administrative training in education.
Today, Islamic schools in the United States demonstrate many indicators of excellence and success including owning and operating school buildings, employing certified teachers with degrees in education, and graduating huffaz (Quranic experts) and students who gain admittance into Ivy League universities.
Parents may choose to enroll their children in an Islamic school for a variety of reasons including concerns that the curriculum being taught in public schools is counter to their Islamic beliefs, values, and practices. Others may choose Islamic schools because they provide a temporary solace from the racism, xenophobia, and Islamophobia festering in broader society. Other parents may choose Islamic schools because they hope these schools provide a holistic education grounded in a uniquely Islamic worldview.
While congregational prayers and classes in Islamic Studies, Arabic, and the Quran are staples in almost every Islamic school, one element that is less common is curriculum that is grounded in Islamic epistemology. One such gap is within the biosciences where the topic of human evolution serves as a central organizing theme. Muslim teachers within Islamic schools often grapple with finding the appropriate methods to teach this specific subject.
With support from the John Templeton Foundation, Aasim I. Padela, MD, MSc, FACEP, founder and president of the Initiative on Islam and Medicine, and professor of Emergency Medicine, Bioethics and Medical Humanities at Medical College of Wisconsin, teamed up with experts in theology, bioscience, and education to address this gap by designing and implementing an intensive new course for Muslim high school and college students. The result was a novel curriculum titled, “Exploring Bioscience and Islam: A Curriculum on Fundamental Questions about the Human Being,” which was designed with a focus on an Islamic worldview and is now accessible free online.
WHAT IS AN ISLAMIC WORLDVIEW?
An Islamic worldview rooted in the Quran and Sunnah offers a holistic approach to knowledge. It integrates spirituality, philosophy, and the unseen alongside empirical science.
According to Omar Qureshi, Ph.D., director of Integrated Curriculum at Yaqeen Institute, a “worldview, in a simple sense, describes the way in which we see reality… understand it and live within it.” An ordered set of propositions about life’s most important questions helps us understand what constitutes a worldview. He mentions several key questions for which a worldview provides answers:
• What is a human being?
• What is the origin of a human being?
• Where did I come from?
• Where am I going?
• How can I know what is right and wrong?
• How is it possible to know anything at all?
Epistemology is a key part of a worldview. It is an area of study that explores knowledge and truth, asking, “How do we know what we know?” Although teachers and students may not be aware of it, a secular worldview and epistemology undergird most of their learning pursuits, whether in Art, Social Studies, English, or Science class.
In bioscience, a secular epistemology is based almost solely on empirical knowledge, knowledge that is either observable with the five senses or can be proven with experimentation. Islamic epistemology is more expansive, embracing empirical, rational, and revelatory sources of knowledge. It also includes an exploration of natural and supernatural phenomena, ensuring that knowledge aligns with divine truth, moral purpose, and human well-being. This contrasts with secular methods of bioscience instruction in which value neutrality is seen as the gold standard for all scientific pursuits.
An Islamic epistemological framework serves as the foundational theme of this new curriculum ensuring coherence, depth, and inquiry in aid of strengthening Muslim students’ faith and identity. Because Islamic epistemology embraces plurality rather than absolute truths, the new curriculum encourages students to engage in critical inquiry thereby learning to navigate scientific uncertainties. It helps students cultivate a more nuanced understanding of Islam and science together while fostering critical thinking skills. This approach fosters a mindset in Muslim students that is intellectually rigorous while at the same time being open to the complexities of scientific and theological discourse.
THE EXPLORING BIOSCIENCE AND ISLAM CURRICULUM
“Exploring Bioscience and Islam” brought together experts in bioscience, education, and Islamic theology to address some of humanity’s most pressing questions. The curricular design team was multi-institutional and multidisciplinary including members from the Medical College of Wisconsin, the Initiative on Islam and Medicine, the Islamic Schools League of America, the International Islamic University of Malaysia, Habeeb Quadri’s High Quality Education Consulting, and Darul Qasim College.
Importantly, this curriculum is accessible for free online complete with downloadable resources. It is designed to equip students with the capacity to analyze perceived conflicts between religious and bioscientific claims, foster interest and preparedness for deeper engagement in these discussions, and shift attitudes away from any notion of an inherent conflict between Islam and science.
The 20-hour curriculum covers five “Big Questions” about human beings and comprises six seminar topics delivered through a multimodal approach:
• What Do We Know and How Do We Know It? Reasoning Exercises in Islam and Science
• How Did Human Beings Come About? Evolution and God’s Special Creation
• What Does It Mean to Be a Human? Neuroscience, Artificial Intelligence, and the Soul
• Human Enhancement and Transhumanism: Are We Changing, or Should We Change Our Being?
• Are We Programmed or Do We Have Free Will? Discussions on Fate and Genetic Determinism
• Are Human Beings Unique in This Universe? Science and Theological Inquiry about Extraterrestrial Life
between science and Islam, moving beyond simplistic views. As one student put it, “The seminar series has had a profound impact… It has sparked passion in me to examine how science and faith interact.”
The results of the pre- and post- seminar survey have been published in the International Journal of Science Education under the title “Tackling ‘Big’ questions at the bioscience-Islam interface: reporting on the efficacy of an educational programme designed for Muslim high school students” (R. M., Yunus, A. I . Padela, S. Khan, & M. Y. Mohamad [2024]. International Journal of Science Education, pp. 1–25).
So far, the curriculum has been introduced to school leaders, department heads, religious scholars, and teachers through two webinars and virtual professional development workshops hosted by the Islamic Schools League of America. These demonstrations have attracted a global audience including educators from the United States, Pakistan, Malaysia, and Australia. An upcoming in-person workshop in Malaysia in collaboration with the International Islamic University of Malaysia will further strengthen this initiative. Schools in Pakistan also expressed enthusiasm for receiving training and adopting the curriculum.
In bioscience, a secular epistemology is based almost solely on empirical knowledge, knowledge that is either observable with the five senses or can be proven with experimentation. Islamic epistemology is more
expansive, embracing empirical, rational, and revelatory sources of knowledge.
A pairing of experts in both bioscience and theology have joined forces to teach these seminar topics, each with dual training and experience teaching with this interface. All seminar instructors employed a multi-modality teaching strategy to cater to diverse learning styles, incorporating didactics, interactive discussions, games, case studies, and model dialogues. The curriculum was then piloted among high school and pre-university Muslim students in two countries. Along the way, the team’s pedagogical experts refined the syllabus to improve student engagement and learning experiences.
RESEARCH-BACKED BENEFITS
Part of the process of developing the curricular resources included field testing the material with students in the U.S. and Malaysia. 50 high school students from five different Islamic schools in Chicago and Milwaukee, and 190 pre-university students from the Center for Foundation Studies at the International Islamic University in Malaysia participated in seminars taught by the bioscientist-theologian team.
Results from pre- and post-seminar assessments showed a substantial improvement in student knowledge, interest, preparedness, and intention to pursue further learning opportunities.
• knowledge: 12.1 at baseline to 18.1 post-seminar (p<0.01)
• interest: 11.4 at baseline to 11.8 post-seminar (p<0.05)
• preparedness: 10.4 at baseline to 13.4 post-seminar (p<0.05)
• intention: 19.6 at baseline to 20.9 post-seminar (p<0.05)
Further, qualitative data was also collected in the form of reflective essays. In these essays, participants described their learning experiences as transformative and students reported gaining critical thinking and communication skills and values such as altruism, integrity, and religious connection. Most importantly, students developed a more nuanced and mature understanding of the relationship
THE NEXT PHASE OF ISLAMIC EDUCATION IN AMERICA
This project demonstrates that when a curriculum is intentionally developed with an Islamic worldview as its foundation, it can become more than just an educational resource. It becomes a transformative framework that equips Muslim students with critical thinking skills and confidence grounded in Islamic traditions side by side with real-world applications. Further, the Islamic epistemic framework fosters greater nuance and empowers Muslim professionals to not only preserve their identity but also to draw strength from it. Muslims firmly believe that this alignment is essential for achieving personal and professional harmony in addressing the most pressing challenges in the Islamic educational arena.
In the United States, Islamic schools have experienced remarkable growth marked by the development of state-of-the-art facilities, recruitment of highly skilled administrators and educators, and the graduation of academically accomplished, faith-centered students. It is now time for the community to focus its energies on developing curricula that align with the Islamic worldview. This is the next logical step in the future of Islamic schooling in America.
To access the “Exploring Bioscience and Islam” curriculum, including videos and teacher’s resources, visit medicineandislam.org. ih
Shaza Khan, PhD, is executive director of the Islamic Schools League of America (ISLA).
Raudah Yunus, DrPH, is a public health specialist and postdoctoral researcher at the Medical College of Wisconsin.
Duaa Majeed is a pre-medical student at University of Wisconsin Milwaukee.
Lisa Kahler is the program manager at Islamic Schools League of America.
Three Right Ways to Fund Your Child’s College Education
Deferred Tax Plans Can Help Avoid Interest-Based Financing
BY FATIMA IQBAL
Source: College Board, Trends in College Pricing and Student Aid 2024
Studying and attaining knowledge is a form of active participation in Islam. As the Quran states, “They could devote themselves to studies in religion, and admonish the people when they return to them — that thus they (may learn) to guard themselves (against evil)” (9:122).
There is no denying that college degrees have long played a crucial role in opening doors to opportunity for many Muslim families. However, with increasing workforce competition and unprecedented economic pressures, the pursuit of higher education has become costlier than ever before.
For Muslims, attaining a degree in higher education can become even more challenging as they try to navigate away from riba (interest-based) loans in an attempt to decipher the halal and haram aspects of financial aid packages.
Most college students rely heavily on riba-based loans, including private and subsidized student loans. For Muslims, it is our responsibility to protect our families from the dangers of riba and find meaningful ways to invest for our children’s education outside of the interest-based loan system. Grants, work-study, deferred interest loans (if paid before graduation), or gifts from grandparents and relatives may provide students with some financial help. However, these options may still not cover the entirety of the costs. Saving and investing are therefore at the heart of any successful college financing plan.
UNDERSTANDING HOW MUCH TO SAVE
For decades, college costs have risen faster than inflation, and this trend is expected to continue. Annual college costs are expected to increase at a rate of 3 to 5% per year. As a result of these increases, average annual costs are estimated to reach as high as nearly $100,000 for private colleges and $47,000 for public in-state schools by the 2033-34 school year.
There are several considerations that influence the total amount required to fund your child’s college education. First, consider the type of school they might attend. Will it be a public or private institution? Do you want to save for two-year, four-year, or graduate level degrees? Regardless of whether your child is old enough to have a plan for their higher education, it’s important to set a realistic and attainable financial goal for their educational future.
As such, it may be worth asking yourself, “How much education would I ideally want to pay for my child?” Second, consider your
child’s cost of living during college. Their living costs could vary substantially based on whether they live at home, on campus, or in off-campus housing. Finally, it is important to consider the number of years they have left before they start college. The more time they have before college, the more opportunity there is to save and invest. College savings calculators can be a very helpful tool to understand how much you should save based on your child’s age and goals.
Next to buying a home, funding a college education is often the largest purchase that parents make for their children. The key to overcoming such a daunting task is to start early and take small steps towards this financial goal.
Regular and recurring contributions can go a long way toward saving for a major purchase like college. By automating your savings, your money can work for you gradually over time without the psychological stress of making large lump sum deposits. Review your budget and set up manageable, recurring, and regular contributions to your child’s education account. Monthly contributions reformulate the price of college into bite-sized “payment amounts.” In doing so, the cost of a $200,000 education becomes more attainable when saving and investing gradually over many years.
In addition, starting to save early maximizes the amount of time you have to invest, giving you as much time as possible to build up returns in your child’s college fund. It’s best to open your child’s account as soon as they’re born but it’s never too late to start.
College Savings Vehicles are accounts geared towards saving for college education. Many of them offer benefits to reduce tax on money put away for education. However, these plans each have their pros and cons.
COLLEGE SAVINGS PLANS
529 Plans are a common tax-advantaged college savings option. These are state government-sponsored plans with some states
Next to buying a home, funding a college education is often the largest purchase that parents make for their children. The key to overcoming such a daunting task is to start early and take small steps towards this financial goal.
offering state income tax deductions on contributions. 529 contributions also grow tax-deferred, and earnings can be withdrawn tax-free when used for qualified education expenses. However, the biggest drawback of 529 plans for Muslim families is the lack of halal investment options.
UTMA/UGMA Custodial Accounts are a way for your child to hold assets in his or her name with an adult acting as custodian. Assets in the account can then be used to pay for college or anything else for the child’s benefit. All contributions to the account are irrevocable, and your child will generally gain control of the account when he or she turns 18 or 21 depending on your state’s rules.
But earnings and capital gains generated by assets in the account are taxed each year. Under the 2025 “kiddie tax rules” for children under the age of 19, and for fulltime students under the age of 24 who don’t earn more than one-half of their support, the first $1,350 of earned income is tax-free, the next $1,350 is taxed at the child’s rate. Anything over $2,700 is taxed at the parent’s rate.
While UTMA/UGMA Custodial accounts do not offer the same tax benefits of 529 plans, you can select halal investments that have more flexibility for uses other than just education. For example, if your child does not use the account for education expenses, they can use it for future wedding expenses, buying their first home, or starting a business. UTMA/UGMA Custodial accounts can also have a larger impact on your child’s eligibility for needbased financial aid.
Coverdell Education Savings Accounts are accounts named for their primary champion in the United States Senate, the late Paul Coverdell (R-Ga.). These unique savings vehicles allow contributions up to $2,000 per year per child. The money grows tax-deferred, and earnings are tax-free if the money is used for qualified elementary, high school, or college expenses. With Coverdell, you can invest in the full marketplace of halal funds and investments. However, individuals with incomes over certain thresholds may not be eligible to contribute and not all national brokers offer this type of account.
PLANNING FOR THE FUTURE
Establishing a college savings plan for your children while they are young can help cover educational expenses and minimize their reliance on interest-bearing loans. More importantly, it is an investment in your child’s future, helping them to achieve one of the most valuable assets they can have — an education.
Parents must prioritize their retirement savings as well in order to avoid placing a financial burden on their children down the line. Remember, there is no financial aid or federal grants available for retirement. While parents may be able to tap into retirement savings in an emergency, it’s best to have a well-thought-out plan in place. Consider working with a financial planner who can help you balance these competing priorities while creating a customized plan that supports all your financial goals. ih
Fatima Iqbal, CFP, is senior investment strategist and financial planner with Azzad Asset Management, Inc.
Creating Successful Islamic Schools through Good Governance, Strong Leadership, and Community Accountability
CISNA Annual Governance Training Recap
BY SUFIA AZMAT AND RABIA MAHMOOD
From February 7 to 9, 2025, the Council of Islamic Schools based in North America (CISNA) hosted its annual governance training in East Brunswick, N.J. in partnership with the Weekend Islamic School Educational Resources (WISER) and the Center for Islam in the Contemporary World (CICW). This event was attended by over 120 educators, school leaders, and board members from more than 15 states who came together to gain actionable insights, engage in dynamic discussions, and network with fellow professionals.
CISNA has accredited over 50 schools in the United States, Dubai, and Japan and provides support to over 300 schools globally. These annual trainings provide specialized support and guidance to Islamic school leaders to bridge the gap in school governance.
The organization said a thriving school board aligns its actions with a clear mission and vision. Effective governance requires strategic discussion, reflection, and collaboration with experienced facilitators and fellow leaders navigating similar challenges.
CISNA CONFERENCE PROGRAMMING
The weekend began with a keynote speech by Necati Aydin, PhD, founder of Five-Dimensional Thinking, who challenged attendees to embrace transformative leadership by embodying the change they wish to see. His opening talk set the tone for an engaging weekend by provoking reflections on the moral and reflective dimensions of teaching and leading.
Board members and school leaders participated in interactive sessions covering governance roles and responsibilities, financial sustainability, school board performance, and strategic talent retention. Educator sessions included Prophetic Pedagogy, Duties of a Teacher, Arabic instruction, and Incorporating Islam in Teaching from A to Z.
Leila Shatara, Ed.D., led a session on defining and strengthening the crucial relationship between school boards and principals; Tayyab Yunus, a nonprofit growth expert, spoke on financial sustainability and offered practical fundraising strategies and donor engagement techniques. Rami Kawas, Executive Director and a trainer for Oaktree Institute, shared his expertise on the practices of high-performing school boards and talent retention which focused on leadership, communication, and strategic planning.
Rehenuma Asmi, PhD, from CICW, conducted an interactive session on engaging students through Prophetic pedagogy; Amaarah DeCuir, Ed. D, delved into the qualities of a strong teacher inspired by the teachings of
CISNA has accredited over 50 schools in the United States, Dubai, and Japan and provides support to over 300 schools globally. Annual trainings provide specialized support and guidance to Islamic school leaders to bridge the gap in school governance.
Imam Al-Ghazali. Samar DalatiGhannoum trained educators on aligning Arabic instruction with the American Council on the Teaching of Foreign Languages Standards; and WISER board member Abir Catovic led a lively discussion on how to fully incorporate Islam in standard classroom teaching.
The final day featured a planning session led by CISNA board members William White, an educational and behavioral consultant, and Farea Khan, principal of Al-Iman School. Attendees synthesized key takeaways and outlined next steps to implement meaningful change within their schools. In addition to the wealth
of knowledge gained, participants left with valuable resources and made connections with peers for continued engagement through follow-up virtual sessions.
WHY DOES THIS MATTER TO PARENTS?
School governance directly impacts the quality of education offered within an educational setting. A well-governed school ensures financial sustainability, effective leadership, and a clear vision, all of which contribute to student success. CISNA’s accreditation process helps schools evaluate and improve in each of these areas ensuring they meet high standards of excellence
while staying true to Islamic values. Accreditation is more than just a certification — it is a commitment to continuous improvement, accountability, and the provision of the best possible education for our children.
As parents and community members, supporting Islamic schools means investing in the future of the next generation. Whether through enrollment, volunteering, financial support, or aiding your school in its pursuit of accreditation, parent involvement strengthens the foundation of Islamic education. Schools that undergo CISNA accreditation benefit from expert guidance, structured improvement plans,
and a network of strong connections with like-minded institutions striving for excellence in Islamic school settings. By supporting Islamic schools, parents and communities play a vital role in securing a bright future for our children.
This tri-organizational event was made possible through a generous grant from the Islamic Development Bank and the support of a number of partners and sponsors, including Bayan Islamic Graduate School, the Islamic Society of North America, UIF Islamic Financing Solutions, CAIRNew Jersey, the Islamic Society of Central Jersey, and Muhsen.
CISNA remains committed to empowering Islamic school leaders with the tools and strategies necessary to strengthen governance and ensure long-term success. ih
Sufia Azmat is the Executive Director of CISNA and the Board Secretary of the Global Association of Islamic Schools in North America.
Rabia Mahmood is the CISNA Administrative Assistant.
Waqf and the Higher Education Crisis in North America
Muslims in North America Can Use Waqf Funding to Help Reverse Alarming Trends in Higher Education
BY KATHERINE BULLOCK
Higher education is in crisis in both the United States and Canada. Decreasing enrollment and rising costs in the U.S. have led to a spike in college closures. The Hechinger Report noted that last year, 28 degree-granting institutions closed over a nine-month period, almost twice the number as had closed in 2023.
Likewise, in January and February of this year, Canadian colleges slashed programs, cut staff, and closed campuses. The immediate cause for these closures was a federal reduction in the number of international students allowed into Canada (Nathan M Greenfield, “Universities brace for more fallout after immigration U-turn,” Oct. 30, 2024. University World News). This move exposed the underlying risk of shrinking public funding for institutions of higher learning.
The Islamic heritage of waqf (an ongoing charity) can offer a way out; Muslims in North America can use this charitable instrument to help reverse these alarming trends in higher education.
Waqf (plural awqaf) is an Arabic word that literally means “to stop” or “to hold.” It’s also known as habs (plural hubus), meaning “confinement” or “detention.” As this concept relates to education, a waqf is used to prevent a property from being sold, inherited, gifted, or passed on. It is a gift dedicated to God.
A waqf can be cultivated land or a business. The net profit goes to a charitable project or to support one’s family, one’s descendants,
or both. Traditionally, waqf is administered by a single person, who was nominated by the waqf founder and who cannot change the waqf deed or its beneficiaries.
HISTORY OF THE WAQF IN THE MUSLIM WORLD
Cash waqfs were developed by the Ottomans in the 15th and 16th centuries (Cem Korkut and Mehmet Bulut, “Ottoman Cash Waqfs: An Alternative Financial System,” Insight Turkey, Summer 2019/ Volume 21, Number 3). They function similarly to a trust, foundation, or endowment and are sometimes called “Islamic social finance.”
Waqf was used in ancient Mesopotamia, Greece, Rome, and in pre-Islamic Arab societies. The Prophet Muhammad (salla Allahu ‘alayhi was sallam) established the first waqf in the history of Islam in 622 CE in the form of the Mosque of Quba in Madinah. He encouraged his companions to adopt waqf funding projects.
One example is that of Caliph Umar (alayhi rahmat) who inherited a piece of land that he loved. He asked the Prophet what he should do with it, and the Prophet advised him to turn it into a waqf. The proceeds from the orchards on the land went to the poor, to his relatives, and were also used for the emancipation of slaves (Narrated by Bukhari & Muslim).
The institution of the waqf quickly became popular. In the pre-modern Muslim world, it was the private sector, not the state,
that provided most public goods such as roads, health care, and education. These initiatives were funded by various charities. Zakat, sadaqah, and waqf each financed a broad array of amenities such as mosques, hospitals, fountains, public water supply, roads, bridges, inns, farming implements, housing for single women, animal shelters, food pantries, soup kitchens, handcrafts, markets, workshops, scientific research, arts, literature, schools, libraries, and colleges.
Clearly, waqf funding was an engine of cultural and educational growth. According to Yaqeeen Institute senior fellow Zara Khan’s calculations, by the early 1920s, 75% of all arable land in Turkey, 12.5% of all cultivated soil in Egypt, and 14.29% of all cultivated soil in Iran was waqf-controlled land (“Reviving the Waqf Tradition: Moral Imagination and the Structural Causes of Poverty,” July 2, 2020. Yaqeen Institute).
WAQF UNDER THREAT
Colonialist forces eager to take over lucrative lands decimated waqf in the modern era. Muslims today are trying to revive it. They recognize its ability to be an engine of socioeconomic growth rooted in Islamic heritage that doesn’t burden the state or the taxpayers.
But contemporary Islamophobic policies such as those in India have taken up the cudgels against waqf properties. Bilal Malik wrote that India’s pseudo secularism, long touted as the bedrock of its democracy, is crumbling under the weight of the Indian Prime Minister Narendra Modi’s Hindu nationalist agenda. The latest assault on the country’s Muslim minority has been presented by Modi allies in the form of the Waqf Bill 2024. This legislation aims to tighten government control over waqf properties that have been integral to the Indian Muslim community for centuries.
“While the government has yet to announce a specific timeline for the bill’s presentation in Parliament, its intent is unmistakable. The bill seeks to strip India’s Muslims of their control over these sacred sites and institutions. This leaves them at
the mercy of an increasingly hostile state apparatus. The fears and anxieties this bill has generated within the Muslim community are not mere paranoia. They represent a rational response to a systematic campaign of marginalization and oppression that has been intensifying under the current regime” (Haris Bilal Malik).
The Indian government formalized the loot on April 4, when the parliament passed the Waqf (Amendment) Bill, 2024 — altering the Waqf Act, 1995. This drastically changes how properties worth billions of dollars donated by Muslims over centuries are governed. Most questionably, it mandates non-Muslims to be appointed to Waqf governance boards and tribunals; and adds judicial review to their decisions.
Notably, Indian courts are heavily weighed against Muslims; see Bhupatiraju, Sandeep and Chen, Daniel and Joshi, Shareen and Neis, Peter, Legal Disparities and Judicial Mitigation: Muslim Petitioners in an Indian High Court (Sept. 13, 2024).
Another famous educational institute founded and maintained by waqf is Al Azhar University in Cairo, Egypt which was established around 970 by the Fatimid dynasty. For over 1000 years, waqf funds have been providing students at al Azhar with free education.
Muslims are rightly proud of the Golden Age of Islamic research, science, and development that led the world and helped to bring Europe out of its Dark Ages. What many don’t know is that it was mostly waqfbased education and scientific facilities in the Muslim world that led to this flourishing scholarly activity.
Waqf funds covered the entire range of needs at educational institutions in the Muslim world during this period including tuition, salaries for professors and administrators, upkeep of buildings, libraries, on-campus accommodations, and student stipends. This system of funding for higher education compares favorably to the one employed in the contemporary West — spe-
Colonialist forces eager to take over lucrative lands decimated waqf in the modern era. Muslims today are trying to revive it. They recognize its ability to be an engine of socioeconomic growth rooted in Islamic heritage that doesn’t burden the state or the taxpayers.
WAQF AND HIGHER EDUCATION
Higher education has both a personal and societal benefit. Through education, a person expands their knowledge and skill sets, and those with a university degree earn higher wages over a lifetime. In turn, society receives a highly skilled workforce that generates economic growth, innovation, and development.
Muslims have turned to waqf for centuries to fund education, both for children and for adults. The oldest university that still operates today is the University of al-Qarawiyyin in Fez, Morocco, established by Fatima al-Fihri between 857 to 859. Al-Fihri established this university with a waqf. More than 1000 years later, it’s still operational (Muhammad Nazmul Hoque, and Md. Faruk Abdullah, (2021), “The World’s Oldest University And Its Financing Experience: A Study On Al-Qarawiyyin University [859990],” Journal of Nusantara Studies, Vol 6(1) 24-4, 2021)1).
cifically the U.S. — where students are saddled with long-term debt from tuition and other education-related costs. The promise of massive debt is one of the key factors that is leading to lower enrollments in universities across the country today (“For Some Young People, a College Degree Is Not Worth the Debt,” Jan. 18, 2024, The New York Times).
While waqf has stagnated over the last 100 years, there are still many funds in use today, including in higher education. In 2020, about 30% of the enrolled students at Al-Azhar University were on scholarships supported by waqf funds. Some students even receive stipends to help cover living expenses, textbooks, and other study-related costs (Mohd Don, Ali Rohayati Hussin Muhamad, “Waqf Model: Al-Azhar University Forever,” International Journal of Academic Research in Business and Social Sciences, Vol. 14, No. 2, 2024). According to a 2020 tally, Türkiye led the Muslim world with 68 waqf-funded universities (Muhammad Usman and Asmak,
Ab Rahman, “Funding higher education through waqf: a lesson from Malaysia,” Humanomics, Vol. 39 (1), p.107-125, 2023).
To give one specific example, former UAE ambassador to Malaysia and a Supreme Council Member and Ruler of Ajman, Sheikh Humaid bin Rashid Al-Nuaimi, donated the Mahallah (hostel) for Women to the International Islamic University Malaysia. The rental income goes to the university’s operating expenses (Muhammad Usman, and Ab Rahman, Asmak, (2023), “Funding higher education through waqf: a lesson from Malaysia,” Humanomics, Vol.39 (1), p.107-125).
Abu Huraira narrated that the Prophet said, “When a person dies, his/her deeds are cut off except for three: continuing charity, ongoing knowledge that others benefited from, and a righteous child who supplicates for him/her” (Sahih Muslim, Book 12, Hadith 8, Riyad as-Salihin 1383). Waqf can tick all three of these crucial boxes; waqf is a continuous charity, it can lead to ongoing beneficial knowledge, and, if done well, it can lead to a righteous child.
We give zakat because it’s a pillar. We give voluntary charity to earn God’s blessings. But are we getting the most out of our donations? If I give a poor person $100, they will spend it, and it is gone. If I give a waqf of $100, it is invested and multiplied so that one person may benefit one year, and two people the following year, three people the following, and so on. This multiplication of the original investment is why some scholars are encouraging the revival of waqf.
Even if one has no children in higher education, they can still give waqf to benefit society. Do we want to see our institutions of higher education crumble, or do we want to see them flourish, as they did during our Islamic Golden Age?
In addition to donating to poverty relief and to mosques, Muslims should give a portion of their donations to a waqf to support a university or college. With public payouts shrinking, there’s a need for more money to fund and operate higher education. Perhaps Muslims can spearhead a revival of higher education in North America through this charitable instrument from their heritage. ih Katherine Bullock, Ph.D., is a lecturer in the Department of Political Science at the University of Toronto.
[Editor’s Note: This is an abridged and updated version of the author’s lecture delivered to Karachi’s Habib University in February 2025 for their Reshaping Muslim Philanthropy series.]
Toronto Teens Install ‘Ramadan Mubarak’ Sign in City’s Core
A Reflection of Unity and Tolerance in the World’s Most Diverse City
By Sabah Ahmed
Grade 11 high school student
Laila Soliman, 16, stumbled upon a TikTok video of Ramadan Lights in London, England last year and was saddened by the absence of such an initiative in her hometown of Toronto, Canada. She thought the creation of something similar in her hometown would serve as a reflection of Toronto’s diversity.
Soliman imagined a brightly lit “Ramadan Mubarak” sign installed in Toronto’s heart showcasing the city’s unique cultural tapestry. She knew if she could be successful in realizing her idea, it would be the first initiative of its kind in the city. One year later, on March 1, 2025, her vision came to fruition.
The installation, the first of its kind in Canada, serves as a symbol of inclusion and hope and reflects the power of youth-led efforts. It shows that the beauty of Toronto lies in its various ethnic and faith-based communities.
something positive for the entire community,” she said. “I knew that the team had the grit to achieve this goal despite several challenges.”
The second step was to work closely with Toronto city officials, many of whom wholeheartedly supported her vision. “The
Muslim and non-Muslim, for their support in reaching the goal.
Once the budget was secure, there were other logistical concerns to focus on such as the safety of the installation and a persistent problem with the light-up aspect of the sign. “We had planned for it to be illuminated, but due to some technical reasons, it did not happen this time,” Soliman said. “We are working on this, and are quite hopeful that next year the installation will be brightly lit.”
The installation, the first of its kind in Canada, serves as a symbol of inclusion and hope and reflects the power of youth-led efforts. It shows that the beauty of Toronto lies in its various ethnic and faithbased communities.
“This installation is for everyone in this city,” she said. “For Muslims, it is meant to add comfort and warmth during Ramadan, reminding them of their unique identity. For non-Muslims, it is an effort to showcase the values of Ramadan and welcome them to learn more about Islam. We want to spread a message of unity and peace.”
Toronto is home to nearly 10% of Canada’s Muslims and is known for its inclusivity and multiculturalism. Yet despite a significant Muslim population, the city lacked such a visible representation of its Islamic community.
“[Toronto] is a beautiful city,” said Soliman. “Out of all the cities in the world, Toronto is the perfect place to install such a sign.”
Along with highlighting the city’s rich heritage, she wanted the sign to bring comfort and happiness to Torontonians during Ramadan. She knew it would be no easy task, but she was determined.
Soliman started by partnering with young Muslims from the Toronto Muslim Youth Council (TMYC) and high school students across the Greater Toronto Area. Soon, she had a dedicated group who played a key role in transforming the idea into reality. Together, they helped bring her idea to life. “This was a chance for youth to work together and create
officials were very cooperative,” she shares. “We connected with the mayor’s team. They immediately saw the positive impact [this installation would bring] and were willing to turn my vision into reality,” she said.
While the city was supportive of the project, Soliman and her team had to overcome some bureaucratic hurdles like securing an insurance plan valued at $5 million CAD. “It was one of the most complicated aspects of the process, and we were lucky to get it approved through a local company,” she said. Little by little, Soliman and her dedicated team were able to fulfill the initial requirements and raise an additional $27,000 CAD through a crowdfunding campaign.
“It was delightful to see support from all these different communities within Toronto,” she said. “People understood our vision. They knew this wasn’t just lighting up a sign for Muslims. It was about representation, about visibility, and about celebrating the values of Ramadan in a way that is inclusive and welcoming to all.” She credited all Torontonians,
Beyond finances and logistics, there was another major challenge: ensuring that the initiative was received in the right way. “We wanted to make sure our message was clear. This was about unity and our community, not politics,” Soliman said. “We wanted everyone, Muslim or not, to see this as a positive contribution to our city, the most diverse in the world. We want all Torontonians to know that Ramadan is about tolerance and opening our hearts for others.”
Soliman said that the entire journey from initial idea to installation took about a year. “I started planning during Ramadan last year soon after I saw the TikTok,” she said, “and we’ve been working non-stop ever since. It has not been an easy journey, but seeing the sign up in downtown Toronto is very rewarding.”
While the sign makes Soliman and her team proud of their accomplishment, they know their job isn’t done yet. “We definitely want to light up the sign next year,” Soliman said with a smile. “We are also considering placing signs in other prominent locations [around Toronto], possibly around Yonge Street. We want to make this an annual tradition, something Torontonians would look forward to every year.”
Soliman hopes the project will serve as a reminder for young people that hard work leads to success. She believes it can motivate them to mobilize their communities for the greater good. “I want young people to know that their voices matter and that they have the ability to change narratives,” she said. “This project started as a simple idea, but through teamwork and determination, we made it happen. Imagine what else we can do if we continue working together.” ih
Sabah Ahmed is a journalist, producer, and writer specializing in global policies, social justice, and in-depth investigations with a focus on human rights and power dynamics.
Remember, Reflect, and Reimagine
Association of Muslim Chaplains’ Annual Conference 2025
BY RASHEED RABBI AND JAYE STARR
Amid the political and social upheaval unleashed by the new administration, nearly 115 Muslim chaplains convened to “remember, reflect, and reimagine” their pastoral commitment and the future of Muslim Americans. Armed with the tools of faith and professional chaplaincy, they convened for the Annual Association of Muslim Chaplains (AMC) conference from February 14 to16 and transformed their Zoom platform into a virtual sanctuary of resilience and renewal. Despite the physical distance, their dedication remained steadfast in welcoming almost two hundred attendees, averaging nearly nine hours of engagement, a testament to AMC’s enduring commitment to spiritual leadership in turbulent times.
Chaired by Ch. Jaye Starr from University of Michigan Health, the conference commenced on Friday evening with an intimate gathering that echoed the candid, unscripted exchanges of a hotel lobby. Small breakout sessions became unique reflection cells as participants explored fundamental questions that cut to the heart of their callings: What moments defined and tested them this past year? What first led them to chaplaincy, and what keeps them anchored in it? How do the Prophetic tradition and the demands of the present age shape their distinct paths? These reflections wove together the
wisdom of seasoned chaplains, the fresh perspectives of newcomers, and the aspirations of students preparing to enter the field. Though the gathering lasted only two hours, its impact set the tone for the days ahead. Over the next two days, participants reconvened in immersive half-day sessions, strengthening the bonds forged in those initial exchanges.
The conference centered on two key phases: training and reflection. The Saturday session equipped chaplains with essential tools to navigate their evolving roles, while the Sunday session offered a space for deep contemplation about learning from pioneering Muslim chaplains and engaging with those shaping the field’s future. Through remembrance and dialogue, the gathering fostered inclusivity and reimagined the possibilities for Islamic chaplaincy in North America.
SATURDAY SESSIONS
Participants immersed themselves in three hours of rigorous discussions in four parallel deep-dive workshops: i) Campus Islamophobia, ii) Navigating Prison Salafism iii) Responding Trauma within Islamic Psychotherapy, and iii) Fiqh for Healthcare. Each session, divided into focused segments with brief interludes, offered insight into challenging assumptions, sharpening skills,
and strengthening the resolve of those who stand at the crossroads of faith and service.
Anti-Islamophobia for Muslim Campus Chaplains — Margari Hill, Executive Director of MuslimARC, dismantled the illusion that Islamophobia is mere ignorance or irrational fear. Through a historical analysis and case studies, she traced its roots as a calculated, systemic force woven into media, politics, and policy. She outlined strategies for campus chaplains to counter Islamophobia through institutional advocacy, coalition-building, and faith-based resilience.
Navigating Salafism in Prison — Ch. Dr. Faizudeen Shuaib from the Federal Bureau of Prisons examined the layered reality of Salafism behind bars. Prison is not just confinement; it is an ideological battleground where faith can be both sanctuary and schism. Mapping its jihadist, activist, and quietist expressions, he tackled the limits of dialogue, the boundaries of religious accommodation, and the fine line chaplains walk in fostering spiritual growth amid theological tensions.
Responding to Trauma Through Islamic Psychotherapy: Maryam Fakhruddin from Restorative Counseling and Wellness Center explored trauma as an inherited wound that does not bleed but linger in the soul’s unseen depths. She showed trauma is not just a memory. It acts as an imprint passed through generations to shape faith and distort one’s perception of God. Drawing from the Quran, Prophetic traditions, and modern psychology, she laid out a framework for Islamic psychotherapy that centers divine remembrance and embodied healing. Ch. Azleena Sellah Azhar from Sofia Health, North Carolina, led a session on engaging with narcissism during the last segment that provided practical support tips for chaplains accompanying family members of those with narcissism.
Fiqh for Healthcare Chaplains — This four-part series provided a critical breakdown of fiqh in medical care:
Sunni Perspectives on General Health — Ch. ‘Asma Binti Hasanuddin, who trained at Penn Medicine’s Princeton Hospital, provided a structured overview of Islamic jurisprudential rulings relevant to health care chaplaincy, covering key ethical and legal considerations on pregnancy termination, contraception, milk banks, vaccinations, and animal-derived body parts (e.g., heart valves).
Sunni Perspective on End of Care
— Ch. Yunus Dadhwala from Barts Health NHS Trust in the U.K. explored end of life decision-making dilemmas.
Shia Perspectives — Ch. Narjess Kardan from Houston Methodist Hospital discussed the convergences and divergences of Shia rulings.
Practical Application — Ch. Ayman Soliman from Cincinnati Children’s Hospital guided chaplains to help families grapple with difficult end-of-life decisions to uphold the Islamic ethico-legal principles.
Each session reinforced the chaplain’s role as both a spiritual guide and a frontline responder in spaces where faith intersects with institutional power, suffering, and transformation.
Keynote — Former ISNA President Dr. Ingrid Mattson delivered a keynote that traced the lineage of chaplaincy back to its earliest, unrecognized practitioners: Black chaplains who stepped into the role out of sheer necessity without institutional endorsement. Their presence in prisons was not invited; it was demanded by the machinery of anti-Black racism and mass incarceration. Drawing from her work with the Hurma Project, she exposed the insidious nature of spiritual abuse and the urgent need to safeguard chaplaincy from exploitation and harm.
SUNDAY SESSIONS
The Sunday session started with AMC’s business meeting followed by three sessions: i) remembering our roots, ii) envisioning our future, and iii) cohort working sessions.
Remembering Our Roots — This segment revisited the foundations of Islamic chaplaincy across five key sectors to trace their evolution through necessity, sacrifice, and resilience.
Mi litary Chaplaincy: Veterans of the field, including Ch. Dr. LTC AbdulRasheed Muhammad (U.S. Army), Ch. Col. Dr. Khallid Shabazz (U.S. Army), Ch. Maj. Barbara Helms (Canadian Armed Forces), and Ch. Capt. Ryan Carter (Canadian Armed Forces) shared firsthand challenges from deployments and operations to highlight how faith is tested in the crucible of war, separation, and moral injury.
C ommunity Chaplaincy: Ch. Dr. Nurah Amat’ullah, CEO of the Muslim Women’s Institute for Research and Development, Dr. Muhammad Hatim from the Graduate Theological Foundation,
and Ch. Rabia Terri Harris, founder of the Muslim Peace Fellowship, examined the evolving role of community chaplains and emphasized the need for sustainable chaplaincy models for the decentralized spiritual leadership of current times.
Healthcare Chaplaincy: Ch. Dr. Abdus-Salaam Musa from the Graduate Theological Foundation, Ch. Zilfa Baksh from the NY State Chaplains Taskforce, and Ch. Yusuf Hasan from the New YorkPresbyterian Hospital reflected on the shift from emergency spiritual care to structured, interdisciplinary pastoral roles within hospital systems.
C orrectional Chaplaincy: Ch. Abu Ishaq Abdul Hafiz from the Federal Bureau of Prisons and Ch. Dr. Salahuddin Muhammad from the Fishkill Correctional Facility recounted how Black Muslim chaplains began informally, driven by the urgent spiritual needs of incarcerated Muslims. They highlighted the ongoing challenges of advocacy within the prison system.
C ampus Chaplaincy: Ch. Omer Bajwa from Yale University addressed the evolving role of Muslim chaplains on college campuses and emphasized the intersection of chaplaincy, student activism, and the increasing pressures of institutional scrutiny.
Envisioning Our Future — Following reflections on the past, the conference pivoted towards the future and tackled two fundamental questions: Where should Muslim chaplains be in 25 years? What steps are necessary to get there?
C orrectional Chaplaincy: Ch. Muhammad Ali and Ch. Mustafa Boz from the Federal Bureau of Prisons, Ch. Hajjah Sabah Muhammad-Tahir from the California Department of Corrections and Rehabilitation, and Ch. Zubair Yousif from the Muslim Endorsement Council underscored the need for chaplains to be rooted in both Islamic sciences and the lived experiences of past chaplains to integrate trauma-informed care with theological depth.
Community Chaplaincy: Ch. Ibrahim Long from the Islamic Family and Social Services Association, Edmonton, Ch. Lauren Schreiber from Center DC, and Ch. Hanaa Unus from Qaswa Consulting called for greater infrastructure and accountability in community-based chaplaincy.
C ampus Chaplaincy: Ch. Tahera Ahmed, Ch. Patricia Anton from 171 Foundation, Ch. Kaiser Aslan from the Center for Islamic Life at Rutgers
University, and Ch. Joshua Salaam from Duke University mapped out strategies to navigate the post-October 7th landscape for addressing Islamophobic scrutiny and institutional challenges.
Military Chaplaincy: Ch. Maj. Rafael Lantigua from the U.S. National Guard, and Ch. Maj. Ryan Carter and Col. Ibraheem Raheem from the U.S. Army focused on the logistical and bureaucratic hurdles of sustaining chaplaincy networks within the armed forces.
Healthcare Chaplaincy: Ch. Sondos Kholaki, Ch. Ayman Soliman and Ch. Taqwa Surapati from Sanford Hospital highlighted the need for stronger academic foundations in Islamic spiritual care and interdisciplinary collaboration.
Closing the Conference: Cybersecurity and the Future of Chaplaincy — Finally, the conference concluded with a cybersecurity session by Praveen Sinha from Equality Labs. He equipped chaplains with tools to protect themselves against doxing, data breaches, and government surveillance in an era of digital scrutiny and Islamophobic targeting.
Beyond these discussions, the conference was accompanied by a meticulously curated program book, crafted by Ch. Seher Siddiqee from the USF Children’s Hospital and Ch. Usama Malik from Muslim Space. More than a logistical guide, it was an archival piece documenting 15 years of Muslim chaplains in action through photos, biographies, and historical reflections. AMC continues to maintain these records online, ensuring that Islamic chaplaincy is not only practiced but remembered and studied.
LOOKING AHEAD
The depth of engagement in each session made it clear that the future of Islamic chaplaincy cannot be shaped in isolation. As discussions unfolded, so did the realization that the side conversations — the mentorship, cross-sector collaborations, and informal exchanges — were just as vital as the formal sessions. If chaplains show up only for their own domains, the field fragments. To truly envision the future, they must be present for each other. ih
Jaye Starr, ICU Chaplain at Michigan Medicine, co-author, Mantle of Mercy: Islamic Chaplaincy in North America (Volume 1) and board member with the Association of Muslim Chaplains.
Rasheed Rabbi, community, prison, and hospital chaplain at NOVA, Doctor of Ministry from Boston University, and MA in Religious Studies from Hartford International University. He is the founder of e-Dawah (www.edawah.net) and Secretary of the Association of Muslim Scientists, Engineers & Technology Professionals.
Underpaid Prison Labor Adversely Impacts Muslims
Incarcerated Muslims Are Forced to Manufacture the Very Weapons Used Against their People
BY CYNTHIA GRIFFITH
The United States incarcerates more people per capita than any other nation. This prison population increased substantially during the Nixon Administration (19691974) after he declared a “war on drugs” in 1971. By his last days in office, the incarcerated population in the American prison system exploded from 300,000 to 2.3 million.
This staggering rise in incarceration has been championed by every president since Nixon and has disproportionately affected American communities of color, especially the African American community.
“Politicians from both parties used fear and thinly veiled racial rhetoric to push increasingly punitive policies,” said a report from the Brennan Center for Justice. “Nixon started this trend in 1971, declaring a ‘war on drugs’ and justifying it with speeches about being ‘tough on crime’” (James Cullen, “The History of Mass Incarceration”, July 20, 2018, Brennan Center for Justice at NYU Law).
A Harper’s Magazine article reported that Nixon’s domestic policy chief, John Ehrlichman, admitted the war on drugs was designed to have precisely this impact on Black Americans (Dan Baum. “Legalize It All: How to win the war on drugs,” Harper’s Magazine, April 2016). It amplified the
presumption of guilt assigned to Black people since slavery and entrenched the racialization of criminality that began in earnest with lynchings (“Nixon Advisor Admits War on Drugs Was Designed to Criminalize Black People,” March 25, 2016, Equal Justice Initiative).
In January 1973, New York Governor Nelson Rockefeller — who unsuccessfully sought the presidential nomination of his party three times — launched his campaign for the Rockefeller Drug Laws. He demanded tough prison sentences — to convey a tough on law and order facade to his persona — even for low-level drug dealers and addicts. It was an idea that quickly spread, influencing state and federal law across the U.S.
Extending these harsh policies while decrying that “gangs and drugs have taken over our streets and undermined our schools,” President Bill Clinton signed the Violent Crime Control and Law Enforcement Act in 1994, allotting $12.5 billion to states to increase incarceration (Lauren-Brooke Eisen, “The 1994 Crime Bill and Beyond: How Federal Funding Shapes the Criminal Justice System,” Sept. 9, 2019, Brennan Center for Justice at NYU Law). Today, the nation’s prison population includes nearly 2 million men and women behind bars in 2025.
Like the corrupt dynasties mentioned in the Quran, including that of the arrogant Pharoah, much of this nation’s wealth is built on the backs of the poor and the systematically oppressed. One source of exploitation is Muslim Americans’ forced participation in underpaid prison labor.
INCARCERATED MUSLIMS: UNCOUNTED BUT PROFITABLE
The U.S. extracts $11 billion annually from an underpaid prison labor force that contains a disproportionate number of Black Americans, many of whom are Muslims (Anguiano, Dani, “US prison workers produce $11bn worth of goods and services a year for pittance, June, 2022 The Guardian). Both PBS and The Atlantic reported that forced prison labor has bolstered corporate America for at least 60 years, catapulting capitalism to newfound heights, and laying the foundation for the superpower it has since become (PBS, “Special: The forced prison labor that made companies rich,” The Associated Press, Jan. 26, 2023).
It shouldn’t come as a surprise to believers, for God in his perfect Book warned them of such affairs, giving the example of the Pharaoh, the dictator who still serves as a symbol for power-hungry politicians, who set out to manipulate the Banī Isrā’īl (Israelite) into oppressing and committing injustices against one another (Quran 17:57). Pinning members of the same sect against one another is a tactic that might be as old as time. The pressing question for America’s prison population though is: whose hands are assembling the military equipment that is massacring Muslims overseas?
MASS INCARCERATION AND COERCED LABOR: A SHAMEFUL LEGACY ON WHICH TO BUILD AN EMPIRE
The destruction wrought in the aftermath of the United States’ “forever wars” cannot be understated. Millions have been killed, rendered permanently disabled, or forced to abandon their livelihoods and homes. Entire school systems have been dismantled.
Children’s limbs have been amputated, and they have been terrorized and starved. But what makes the U.S. wealthy and powerful enough to wield oppressive forces over the historically Islamic world (“Ask not what the war cost the US, but who profited from the war,” 2022, TRT World )? The answer to this question lies in an unlikely source — the prison industrial complex.
Behind the bars of government-run and privatized correctional facilities lie innumerable untold Muslim stories, as 2
missiles they built sold for $5.9 million each, further cementing America as a military and financial superpower.
Another such example of prisoner exploitation is the GEO Group, a for-profit prison corporation headquartered in Boca Raton, Fla. that faced criticism and legal challenges over its business practices. These legal challenges included California federal appeals court Judge Vince Chhabria’s decision of Jan. 6, 2021, upholding a $23 million judgment against the company for paying
Behind the bars of government-run and privatized correctional facilities lie innumerable untold Muslim stories, as 2 million incarcerated Americans dwell there in a perpetual state of captivity. With limited data available on the subject, imagine how many millions of Muslims have, for decades, toiled away, building vanity sets, army helmets, textiles, and military-grade surveillance equipment. Imagine how many of them potentially lived and died in their cells, the only worldly mark left to identify them is etched into a picnic table they put together for 13 cents an hour.
million incarcerated Americans dwell there in a perpetual state of captivity. With limited data available on the subject, imagine how many millions of Muslims have, for decades, toiled away, building vanity sets, army helmets, textiles, and military-grade surveillance equipment. Imagine how many of them potentially lived and died in their cells, the only worldly mark left to identify them is etched into a picnic table they put together for 13 cents an hour. Was it their forced labor that paved the railways, coal, and iron, that heralded this young nation to the forefront of global wealth?
While wealthy private prison profiteers reap the benefits of cheap labor, the incarcerated Muslim polishes their weapons in a bizarre, barbaric scene that one inmate likened to slavery movies of the past. A recent Wired exposé revealed that Unicor, alternatively known as Federal Prison Industries, forced more than 20,000 inmates across 70 different prisons to build everything from military electronics to Patriot missiles and more for only 23 cents an hour (Noah Shachtman, “Prisoners Help Build Patriot Missiles” March 8, 2011, Wired). The Patriot
detainees $1 a day for their labor (David M. Reutter, “Federal Judge Slaps ICE, GEO Group Over “Abominable Performance” and Officials Who Lied During Testimony,” Feb. 1, 2021, Prison Legal News). For-profit jailers not only lease prisons from the government but also own many of their own. GEO owns prisons in Florida, Colorado, and Washington state. Following President Trump’s recent victory and his declaration for the imprisonment of undocumented immigrants, their stock rose from $14.45 per share to $35.35.
PRISON LABOR IS FORCED LABOR
An Aspen Institute documentary dispelled the myth that prison labor is a voluntary activity. “Today, the majority of incarcerated workers in the U.S., who are disproportionately Black and people of color, are often required to work or face retaliation such as solitary confinement, denial of opportunities to reduce their sentence, and loss of family visitation,” stated Aspen Institute researchers (“A Hidden Workforce: Prison Labor, Human Rights, and the Legacy of Slavery,” October 10, 2024, The Aspen Institute).
Renowned prison reform advocate Terrance Winn described the grim scenario he endured while serving part of a life sentence at the notorious Louisiana prison known as Angola where he was sent at the age of 16. Angola, a converted plantation, has its own graveyard due to the high death rate of its inmates. Prisoners are pushed to work in unfathomable conditions and forced to pick cotton under the threat of being beaten or sent to solitary confinement where more horrors await. Winn, who was tried as an adult, claimed that life at the largest maximum-security penitentiary in the United States “was like taking a step back into history” (Brendan Heffernan, “Shreveport man spent 13 months in solitary confinement, talks to UN Human Rights Committee,” Oct. 10, 2023, The Shreveport-Bossier City Advocate). A twoyear PBS investigation revealed that facilities like Angola supply millions of dollars’ worth of crops to major companies such as Tyson Foods, Ballpark hotdogs, PepsiCo, Frosted Flakes, and Louis Dreyfus (Margie Mason and Robin McDowell, “Inmates at Louisiana’s Angola prison sue to end working farm lines in brutal heat,” July 25, 2024, Associated Press).
WAGING WARS ON MUSLIMS ABROAD WHILE STIFLING MUSLIMS IN THE U.S.
As the corporate rolodex spins, American capitalism reigns, and much of this is to the detriment of Muslims in America and abroad. Muslim Americans are disproportionately impoverished, with a third of them living below the poverty line (“Engaging American Muslims,” ISPU and Yaqeen Institute). Some experts correlate extreme poverty with a 15-fold increased risk of being charged with a felony (Tara O’Neill Hayes, Margaret Barnhorst “Incarceration and Poverty in the United States,” June 30, 2020, American Action Forum). Impoverished Muslims face an increased risk of being forced into prison labor, where their hands will work for meager wages crafting products that bolster the American economy and are used to wage wars on Muslims abroad. And while they are under this institutionalization, they will not be counted as Muslims in America at all, effectively rendering them invisible wheels in the unrelenting war machine. ih
Cynthia C Griffith is a social justice journalist with a passion for environmental and civil rights issues. She’s a regular contributor at Invisible People, where she broaches the subject of homelessness from a human-centric perspective.
Muslim Charitable Giving is Underrepresented in the Mainstream. These Organizations Want to Change That
Muslim Americans Have Shifted Their Charitable Giving to More Strategic Philanthropy
BY LISA KAHLER
Over $1.8 billion in zakat was given in 2022 by Muslim Americans according to the Muslim American Zakat Report 2023, published by the Indiana University Lilly Family School of Philanthropy in Indianapolis.
For Muslims, zakat is more than just obligatory alms. It is one of Islam’s 5 pillars and includes a wide range of charitable behaviors that go beyond the “Five T’s” of philanthropy (time, talent, treasure, testimony, and ties). Zakat also includes simple acts such as smiling, picking up a piece of trash, and lending a helping hand.
Philanthropy is an integral part of the Muslim American community and is rooted in the Islamic principles of zakat (obligatory charity) and sadaqa (voluntary giving).
EVOLVING PHILANTHROPY IN THE MUSLIM AMERICAN COMMUNITY
There are an estimated 3.45 million Muslims in the United States today (“Muslim Zakat Report 2023 & the US Muslim Women’s Philanthropy Report”). Many have shifted their charitable giving from primarily international causes to more strategic, local, and institutionalized philanthropy. As Muslims have become more integrated into American society, their philanthropy has gained recognition from mainstream institutions like the Association of Fundraising Professionals (AFP) and the aforementioned Indiana University Lilly Family School of Philanthropy.
Within their community, Muslims have worked to develop centralized philanthropic structures such as the American Muslim Community Foundation (AMCF) to develop their own public narrative with programs such as the “Inspired Generosity” traveling exhibit. Muslim women are leading the landscape of charitable giving, leveraging not only financial resources but also time, expertise, networks and advocacy to create a lasting impact.
MUSLIM AMERICANS & NATIONAL PHILANTHROPY DAY (NPD)
Shazeen Mufti, a strategic nonprofit consultant actively involved in nonprofit and philanthropic sectors, has observed a significant transformation in Muslim American giving over the past 25 years. When she first started in philanthropy, she noticed that the majority of Muslims sent more money back to their home countries than to local projects. Today, she feels that Muslim donors have become more strategic, aligning their giving with personal interests and local needs. The Muslim Zakat Report 2022 identifies this shift as well, noting that 25.3% of zakat was allocated to international NGOs, 21.7% to national governments, and 18.3% to domestic nonprofits.
Mufti has been instrumental in increasing Muslim representation within the Association of Fundraising Professionals (AFP) and was chair of AFP Orange County’s National Philanthropy Day (NPD) in 2024. Under her leadership, the event became more accessible to Muslims, culminating in Mohannad and Rana Malas,
well-known Muslim donors in Southern California, each receiving the Outstanding Philanthropist of the Year award. In his acceptance speech at AFP Orange County’s NPD Nominee Dinner, Malas highlighted the impact of his Palestinian heritage, the Nakbah, and Islamic principles on his family’s practice of giving. As influential donors and advocates, the Malas family’s contributions serve as an inspiration, reinforcing the growing presence of American Muslim philanthropists in mainstream giving circles.
“Bring the community to the table with you wherever you are. Understand your community’s needs and advocate for them,” Mufti told Islamic Horizons.
INSPIRED GENEROSITY: HONORING IMPACTFUL GIVING
The Inspired Generosity (IG) traveling exhibit, organized by the Waraich Family Fund (WF Fund), celebrates the stories of Muslim American philanthropy (Jie Jenny Zou, “A New Exhibit Hopes to Change Perceptions of Muslim-Led Nonprofits,” Oct. 8, 2024, The Chronicle of Philanthropy). The multimedia story-telling exhibit debuted in Atlanta in 2024 featuring over 50 submissions chosen from 200 videos, photos, poems, and digital and audio stories submitted from across the country. According to their website, IG provides a “national stage for powerful stories of generosity from the Muslim American community — spotlighting tales of spirituality driven good works.” This initiative recognizes and celebrates contributions to social justice, education, and humanitarian causes by everyday Muslims from across America.
Dilnaz Waraich, the WF Fund president, hopes this initiative will drive an “ecosystem change” in philanthropy leading to inclusion of Muslim-led nonprofits. She said funders have stereotypes of Muslims that have to be overcome before Muslim Americans can even be “in the room” with other major philanthropic organizations.
Mohannad & Rana Malas at AFP Orange County National Philanthropy Day Nominee Dinner, November 2024.
RESEARCH ON MUSLIM PHILANTHROPY
A lack of research on Muslim American giving has hindered the inclusion of Muslim philanthropy in institutional dialogue. Much of the giving occurs outside traditional reporting structures and thus remains invisible in national philanthropic narratives. Addressing this gap, the Muslim Philanthropy Initiative was founded in 2017 at the Indiana University Lilly Family School of Philanthropy to convene, train, and empower a new generation of Muslim philanthropic leaders. Research fellow and doctoral candidate Nausheena Hussain, researches the role of women in Muslim philanthropy. In her recent book, Prosperity with Purpose: A Muslim Women’s Guide to Abundance & Generosity (Rabata’s Daybreak Press, 2025) she stated, “We give generously of our time, talents, and networks, yet these contributions are often overlooked.”
“While progress has been made, the work continues. We at AMCF remain committed to growing the infrastructure for Muslim philanthropy and ensuring our community is recognized as a key contributor to positive social change,” Khwaja said.
THE ROLE OF COLLECTIVE GIVING
The Dorothy A. Johnson Center for Philanthropy’s Patterns in the Tapestry: A Typology of Collective Giving Groups (2024) report highlights collective giving as a rising trend in various communities. Giving Circles — where individuals pool resources and decide collectively how to allocate funds — are emerging as powerful tools for Muslim donors.
Muslim women are leading the landscape of charitable giving, leveraging not only financial resources but also time, expertise, networks and advocacy to create a lasting impact.
Hussain was the lead author of the U.S. Muslim Women’s Philanthropy Report 2023 which identifies key motivations for giving by Muslim women: compassion, belief in making a difference, and faith. The report highlights volunteerism as part of giving, with 68.8% of Muslim women volunteering 20 hours or more for faith-based causes, and 57.8% for non-faith-based causes. Muslim women were also found to integrate Islamic values with modern giving strategies, blending faith-based giving with contemporary philanthropic models. The report noted, “Muslim women who are registered to vote are more likely to donate, volunteer, and participate in the community.”
BUILDING INSTITUTIONAL PHILANTHROPY
The American Muslim Community Foundation (AMCF) was founded in 2016 to address the lack of centralized philanthropic infrastructure for American Muslims. Co-founder Muhi Khwaja said that AMCF was created to increase representation and visibility of Muslim charitable giving. When AMCF was founded, there was no centralized platform for strategic Muslim giving through Donor Advised Funds (DAFs). Muslims were incredibly charitable, yet their contributions were underrepresented by mainstream philanthropy. Since its inception, AMCF has facilitated $21 million in donations to 900 nonprofits, established 226 DAFs and 26 endowments, and launched the American Muslim Women’s Giving Circle which has distributed $40,000 to women-focused nonprofits.
AMCF works to change the Muslim giving mindset from reactive giving to strategic giving by educating the Muslim community on effective giving models like Donor Advised Funds, Collaborative Funds, Giving Circles and Endowments. Khwaja describes the efforts to highlight Muslim generosity and dispel misconceptions in mainstream philanthropy through participation in conferences with AFP, panels with the Harvard Islamic Finance Conference, media campaigns, and by highlighting the work of other institutions at AMCF’s Annual Muslim Philanthropy Awards.
AMCF successfully implemented the American Muslim Women’s Giving Circle which exemplifies this approach and allows members to support organizations that provide for and are led by Muslim American women. This model provides a sustainable way to address immediate needs, allows donors with limited means to participate, and builds long-term philanthropic engagement. Platforms like Feeling Blessed, LaunchGood, and GiveMasjid further amplify Muslim philanthropy by showcasing the generosity Islam requires of its adherents. The Muslim Zakat Report (2023) indicates that 70.5% of respondents believe “the poor and needy have a right to a portion of my wealth and/or income.” This demonstrates that Muslims give not only out of a religious sense of duty, but because they fervently believe that those with more should help those with less.
THE FUTURE OF MUSLIM AMERICAN PHILANTHROPY
As Muslim philanthropy evolves, it faces challenges and opportunities. Key priorities highlighted by Muhi Khwaja are:
› Promoting Long-Term Giving Models: Encouraging sustained philanthropy through endowments and unrestricted funding.
› Strengthening Collaboration & Representation: Partnering with mainstream philanthropic institutions.
› Documenting & Showcasing Impact: Ensuring Muslim generosity is recognized in national philanthropic narratives.
› Engaging the Next Generation: Empowering youth through mentorship and giving circles.
Khwaja’s goal is simple. “AMCF can help build a world where Muslim giving is so pronounced that any ill-mannered Islamophobic rhetoric cannot overcome the charitable giving our community does,” she said.
Hussain underscores the “data gap” as a barrier to understanding our impact and limits advocacy. Mufti sees the biggest challenge ahead will be fostering unity across the diverse Muslim American community and emphasizing collaboration over division.
Muslim Americans have demonstrated a steadfast commitment to philanthropy with women playing a crucial role. While focusing on our Islamic values and principles, philanthropy allows American Muslims to have a positive impact, fostering positive change, challenging stereotypes, and ensuring that our good deeds redefine mainstream perceptions of Islam and Muslims. ih
Lisa
Kahler is the AMCF Giving Circle Manager.
Three Muslim Women Who Are Doing Amazing Things in Their Fields
Leading with Faith and Setting Examples
BY NAAZISH YARKHAN
How often in our careers do we get a chance to live intentionally, stay true to our values, and trust God’s plan? Islamic Horizons spoke to three professional women whose journeys are a powerful reminder that the path to success can include these critical factors.
PRAYERS + ACTION = SUCCESS
CEO Aneesa Muthana is a powerhouse in the manufacturing world. She began her career within her family business, M&M Quality Grinding, 30 years ago and progressed to establishing Pioneer Service Inc. In a space where women are rare in the C-Suite, Muthana leads through business acumen and hard work as well as faith, resilience, and purpose.
A recipient of the 2021 Muslim Achievers Award given by the Council of Islamic Organizations of Greater Chicago, Muthana confesses to being a workaholic. She said it all starts with tawakkul (trust in God) while taking bold, intentional action. “I remind myself that I’m only responsible for my efforts, and the outcomes are in His hands,” she said. “When I faced the decision to expand Pioneer Service into new markets, like aerospace, I felt unsure of the risks and challenges. But instead of letting
fear paralyze me, I turned to dua [supplication] and sought guidance, trusting that Allah (subhanahu wa ta‘ala) would guide me if my intentions were pure. By breaking the goal into small steps and moving forward with faith, I saw doors open that I couldn’t have imagined on my own.”
As a result, opportunities blossomed, and her leadership reshaped what was possible in precision machining.
Muthana’s other secret to success is prioritizing her “highest-payoff activities” — the tasks that are most impactful — and delegating the rest. She recognizes her limits. “When managing both Pioneer Service and my family responsibilities, I prioritize tasks that only I can handle and delegate the rest to capable team members,” Muthana said. “It allows me to maximize my time so that I’m fulfilling my roles effectively.”
She added that when life feels overwhelming, the tahajjud prayer is “a game changer.”
As with any business, failure is inevitable. “When faced with failure, I remind myself of the Quranic verse, ‘Indeed, with hardship comes ease’, and view failure as part of the process that Allah has written for me to learn and grow,” Muthana said.
When an economic downturn threatened her business, she stopped focusing on
growth. Instead, she prioritized her company’s survival and her employees’ livelihoods. Proactively, she sold real estate to cover expenses, leaning on Islamic financial principles like avoiding debt. This strategy proved to be a lifeline. “Imagine the weight of additional loans in such a crisis,” she said. This perspective helped her persevere while also strengthening her business.
In her article “Work-Life Balance isn’t Working for Women. Why?”, Claire Savage wrote, “Working women who are parents or guardians are more likely than [fathers] to say they have declined or delayed a promotion at work because of personal or family obligations, and mothers are more likely than fathers to ‘strongly agree’ that they are the default responders for unexpected child care issues” (AP News, Dec. 5, 2024).
Muthana, too, stepped back from certain professional opportunities to be present for her children. “When my children were young, my focus was on raising them while keeping my business running. During that time, I delegated more at work and stepped away from some opportunities so I could be present for my family.”
Muthana’s Yemeni heritage plays a vital role in her story. A speaker at conferences, workshops, and industry events, she frequently shares her cultural values and
Aneesa Muthana
Farah Ghafoor
Farzana Moinuddin
PHOTO CREDIT: AMIRA CHEN
experiences as a woman who defied expectations and carved out a space for herself in manufacturing. Her words inspire others to push past doubt, embrace challenges, and pursue their dreams.
SHAPE MINDSETS, GALVANIZE CHANGE
Toronto resident Farah Ghafoor, 24, is an award-winning Canadian poet with roots in Pakistan. In 2023, she was awarded the E.J. Pratt Medal and Prize in Poetry by the University of Toronto. In 2022, she was
Shadow Price (House of Anansi Press Inc., 2025), available this Spring, questions “personal complicity, generational implications, and the shock of our collective disregard for a world that sustains every living thing.”
“The climate crisis is an emergency that no one is completely safe from, so even if we’re only inching along toward a sustainable world, progress is still progress,” Ghafoor said. “I recently stumbled upon an article by CBC that explores the ‘lost’ creeks of Canada, which are natural waterways that
Like Ghafoor, central to Moinuddin’s success is her support system. It includes family and friends just as much as experts in a field. “In our faith, a major tenet is consultation (mashwara). You seek mashwara from those with different takes on things, people with more experience on that particular subject, whether a peer, a colleague or friend, Muslim or otherwise,” she said.
She said both her professional and personal life involve “constantly looking at data and basing decisions on factual events.” Whether it’s a home or car purchase, or going on vacation, Moinuddin and her husband invariably compile a list of pros and cons, create an Excel spreadsheet, and use other research to guide decisions. She also draws on instinct and istikharah (a prayer asking God for guidance when making decisions). “Sometimes we can just instinctively feel what’s a right decision and what’s not. Listen to your instinct. . . That’s what carries me through,” she said.
She warns that not all outcomes based on the istikharah will be successful. “The outcome is one that is in your best interest,” she said. “It may not be what we want, but it’s one that Allah has ordained. So if you succeed, that’s great. If you fail, there is khair [benefit] in it, too.”
longlisted for the CBC Poetry Prize. Raised in New Brunswick and southern Ontario, Ghafoor is a financial analyst by day.
“In middle school, I found both poetry and tech startups fascinating,” she said. “When I had to select a career, I chose accounting because I wanted to learn about business without the risks, while pursuing poetry.”
One of her secrets to success are clear work-life boundaries. They’ve enabled her to write consistently. “I find myself to be most productive when I am not thinking about work after 5 p.m.,” she said. “Whereas, while I take courses to obtain my CPA designation, I don’t write at all.”
She also pointed out that it’s helpful to surround yourself with a strong support network of people who want to see you succeed and achieve your goals. “When people around you support your goals and dreams, it’s much easier to prioritize yourself without feeling guilty,” she said.
Ghafoor writes to understand herself and the world. Her writing also encourages readers to unpack her words and reflect on their weight. Her latest collection of poems,
have been buried and built over. “I wanted to share and consider how we value our natural landscapes so I wrote about the concept of daylighting, which is the process of extricating and restoring rivers in this context.”
Still, her writing offers hope. “I’ve spoken to so many young people who feel this sense of utter hopelessness about the world,” she said. “However, for ourselves and future generations, we need to reject the status quo — the comforts that we’ve been accustomed to — similar to what happened during lockdown. This is what I aim to convey.”
REVIEW FACTS, CHANNEL ADVICE, LEVERAGE INSTINCT
Arizona-based vice president of finance at American Vision Partners, Farzana Moinuddin, who confesses to “living and dying” by her calendar, is a stickler for timeliness. She has never missed a deadline even while balancing a full-time job and graduate school. “We, as Muslims, have that important responsibility of salah [prayer]. And if we have salah as our foundation, we have the blueprint of how to manage our time,” she said.
Despite the istikharah, despite reviewing all the data, and despite considering pros and cons, one can still fail. At such times, Moinuddin said, you need to reassess. “Go back and look at the facts. Sometimes, your decision may have been based on wrong data points, or you’ve misunderstood the data or you didn’t understand a certain aspect,” she said. “I will spend just enough time analyzing the situation but will immediately take action by bringing the issue to light to a wider audience.”
Like Ghafoor, central to Moinuddin’s success is her support system. It includes family and friends just as much as experts in a field. “In our faith, a major tenet is consultation (mashwara). You seek mashwara from those with different takes on things, people with more experience on that particular subject, whether a peer, a colleague or friend, Muslim or otherwise,” she said. “I can be looking at something through one lens and someone else will have another perspective. This has been extremely helpful to me in making the right decisions.” It has also meant being intentional about fostering these relationships and nurturing a circle of trust to lean into.
Life is about seasons, priorities, and knowing what truly matters. At one stage, it might mean focusing on family; at another, it might mean growing a business or mentoring others. Wisdom lies in embracing each phase, knowing that it, too, shall pass. ih
Naazish YarKhan, a writing and college essay coach, is owner of WritersStudio.us. Her writing has been translated into several languages and is featured in more than 50 media platforms including NPR, the Chicago Tribune, and in various anthologies.
This New York Women’s Shelter Gives Muslim Victims of Domestic Violence A Chance at A New Life
Asiyah Women’s Center is the Only Emergency Center in NYC for Muslim Women
BY SHEIMA SALAM SUMER
Her husband put a knife to her throat and pressed another against her back in front of their child. He stabbed her friend. She tried going to her mother’s home, but her mother refused to open the door. She drove around at night with her daughter, not knowing where to go.
This is the true story of one woman who sought refuge at Asiyah Women's Center, the first and only emergency center for Muslim women in New York City (NYC). It was founded in 2018 by the nonprofit Muslims Giving Back to meet the need for services for Muslim survivors of domestic abuse. While the center focuses on Muslims, women from all religions are welcome.
CATERING TO THE NEEDS OF MUSLIM WOMEN
According to the Centers for Disease Control and Prevention, about 41% of American women and 26% of men experience domestic violence in their lifetime (About Intimate Partner Violence, Center for Diseases Control). Asiyah Center’s website cites that
1 out of 3 American Muslim women face intimate partner violence.
“Without Asiyah Women’s Center, I don’t know where my daughter and I would be today,” said this woman. “I know so many Muslim women who do not like to be in the predicament they’re in. If you leave your home, you’re homeless. To know that there’s a place in the city that is tailored to your needs… and is here to help you… it’s very vital.”
NYC Muslim women who went to shelters before the existence of Asiyah’s faced hardships such as hijab bans, pork-only
meals, and uncomfortable interactions with male staff. Because of a lack of culturally sensitive services, many Muslim women chose to remain in abusive homes rather than seek help.
Asiyah Women’s Center is the only shelter in NYC that provides halal food, modest clothing, prayer spaces, and an all-female staff.
SERVICES FOR MUSLIM VICTIMS OF DOMESTIC VIOLENCE
Zahra Omairat, Asiyah’s communications manager, said Asiyah goes beyond just providing shelter. “We prepare our clients for a life of stability and independence after everything they’ve endured,” she said. “Our support includes helping them secure employment and develop a steady income, enrolling them in school if needed, or connecting them to ESL classes. We ensure they have access to insurance to cover basic human necessities and assist with any legal cases they may face.”
One shelter resident said she experienced the best days of her life at Asiyah. “I finally felt like I had a family to support me, and be there if I needed them,” she said.
Omairat said Asiyah Women’s Center stands apart from others thanks to their holistic approach. “We help our clients build their resumes, prepare for job interviews, and even provide child care while they attend doctor’s appointments,” she said. “We make sure their fridge is stocked with food and they are eating well to maintain their health and wellbeing.”
NYC Muslim women who went to shelters before the existence of Asiyah’s faced hardships such as hijab bans, pork-only meals, and uncomfortable interactions with male staff. Because of a lack of culturally sensitive services, many Muslim women chose to remain in abusive homes rather than seek help.
Asiyah also helps refugees and undocumented immigrants with legal and immigration services. The Asiyah Women’s Center’s Instagram page shows the center helping a family from Gaza move into their new home.
“The Immigrant/Refugee Relief Program at Asiyah Women’s Center supports families relocating from Gaza with rent and food assistance,” the center’s website states. “We offer volunteer opportunities, a monthly donation drive, and a mentorship program for migrant and college students. Additionally, we provide mutual aid to Gazan refugees in Egypt.”
AN ASIYAH SUCCESS STORY
Spousal abuse is not the only hardship faced by the women at Asiyah’s. Omairat said some clients face injustice from their families.
“[One client’s] parents had threatened her with severe violence — even death — if she refused to enter into an arranged marriage they had planned for her,” she said. “They even went so far as to threaten to cut off her hands if she pursued her dream of becoming a doctor. Despite these unimaginable challenges, her determination to create a better future remained steadfast.”
Omairat shared that the day before the client was scheduled to be sent away to meet her intended husband, the Asiyah team intervened and brought her to safety.
“From that moment, Asiyah Women’s Center supported her every step of the way, helping her apply to college and begin her journey toward achieving her aspirations,” Omairat said. “Today, she is thriving in medical school, working toward her lifelong dream of becoming a doctor. Her story reflects… the critical importance of providing a safe and supportive environment for survivors.”
THE ISLAMIC STORY BEHIND THE CENTER’S NAME
Omairat explained why the name Asiyah was chosen for the shelter.
“The Asiyah Women’s Center derives its name and inspiration from a figure of immense courage and resilience in Islamic history: Asiyah, the wife of Pharaoh,” she said. “Asiyah is celebrated for her bravery and steadfastness in the face of unimaginable oppression. Despite being married to one of history’s most tyrannical rulers, she stood firm in her faith, refusing to worship Pharaoh and instead believing in the
).”
Omairat said the team at Asiyah see her story reflected in the women who walk through their doors. “Like Asiyah, these women demonstrate remarkable resilience in their journey to reclaim their independence and dignity,” she said. “Her legacy. . . [is] a source of inspiration for the women we serve. Asiyah’s story reminds us that courage and faith can prevail even in the darkest of circumstances, and it is our mission to help women rediscover their strength and rebuild their lives.”
HOW THE CENTER USES THE TEACHINGS OF ISLAM
Omairat said principles of Islam inspire and inform the center’s work. “Islam emphasizes compassion, justice, and the sanctity of human dignity, values that are central to our mission,” she said. “We use these teachings to create a safe, supportive environment where survivors feel respected and understood.”
She said faith is a source of strength and resilience for many of the center’s clients, so the team incorporates a cultural and spiritual approach into their care. Such an approach includes offering access to halal food, providing spaces for prayer, or connecting clients with Islamic resources to support their healing and personal growth.
“Islam’s teachings on justice guide us in advocating for the rights of survivors and empowering them to reclaim their independence,” Omairat said. “We also draw
inspiration from the examples of strong, resilient women in Islamic history to remind our clients of their own inner strength and the potential to overcome adversity.”
WHAT CHALLENGES DOES THE CENTER FACE?
The main challenge of running the center is having consistent funding to maintain its services.
“Providing comprehensive support such as shelter, legal assistance, career development, child care, and access to basic necessities requires substantial resources, and we rely heavily on the community to sustain our efforts,” Omairat said.
Another challenge is overcoming the stigma of domestic violence that prevents victims from seeking help. “Raising awareness about domestic violence and the unique barriers faced by survivors is an ongoing challenge,” Omairat said. “Part of our mission is to break down these barriers through education and advocacy.”
Asiyah Women’s Center will continue to operate with Islamic values at its core, putting to practice the hadith, “God enjoins you to be good to women, for they are your mothers, your sisters, and your aunts” (Sahih al-Mu’jam al-Kabīr, 648).
Asiyah welcomes donations to help provide services to Muslim women (www. asiyahwomenscenter.org/donate). ih
message of Musa (‘alayhi as salam) about Allah (subhanahu wa ta’ala
Sheima Salam Sumer is the author of How to be a Happy Muslim, Insha’Allah and The Basic Values of Islam. She is also a tutor and life coach.
The History of Philadelphia’s Mosques
How Islamic Influence Can Transform a City
BY CYNTHIA GRIFFITH
The teeming metropolis of Philadelphia is a mecca of art and architecture, and due to its massive Muslim population, it is also known as the “Mecca of the West” (Mark Dent, “What it’s like for Muslims in Philly, ‘Mecca of the West’,” Jan. 29, 2016, Billy Penn at WHYY). Here, you will encounter hundreds of thousands of Muslims shuffling across the cobblestone streets as they stroll past prestigiously preserved ruins of colonialism — sites like the Liberty Bell, Independence Hall, and the Betsy Ross House — to find the nearest house of Islamic worship. Muslims in Philadelphia can find camaraderie and purpose through prayer gatherings at local masjids.
Every Muslim here has a story. Tales take root as far as Central Asia and as close as the 69th Street Terminal. These stories are told through the writing on the walls of the more than 60 known mosques in the city.
Before the indisputable growth of Islam in the region, these structures served as theaters, churches, warehouses, and nightclubs. Today, they are beacons of the Muslim faith. And through these beacons, Islam has transformed the spirit of Philadelphia, a truth made evident in the city’s buildings as much as it is etched in the hearts of the people who worship inside them.
“The history of Islamic-influenced architecture in the United States hasn’t been given its due for many years. It dates back at least to the late 19th century — longer if Moorish architecture (a blend of Islamic and Spanish) is considered,” wrote Jonathan
Curiel in an expose about the influence of Islamic design on American cities (Jonathan Curiel, “Architectural Mecca/ Building design flavored by Islam / Most U.S. cities have buildings with echoes of Islamic design” Nov. 28, 2004, SFGate).
Arches, domes, minarets, and geometrical patterns that adorn buildings all over the U.S. are reminiscent of distinctive Islamic designs. In Philadelphia, there is overt influence through transformative construction where the embrace of Islamic architecture makes its way into the city’s infrastructure.
A CONVERTED FURNITURE WAREHOUSE BECOMES THE “DOORWAY TO PEACE”
When one walks down the bustling streets of Kensington, a Philadelphia neighborhood, it is difficult to miss the mosaic-laden masjid
piercing the royal blue sky with an array of vibrant colors. Each meticulously painted tile is strategically placed along the building’s exterior, creating a visually striking landmark that is every bit as iconic as it is spiritual. Painted in the corners are the 99 Names of Allah, along with geometric shapes juxtaposed with skillfully rendered Arabic calligraphy (Joe Brennan, “Doorways to Peace,” Mural Arts).
It is difficult to uncover the tale of interconnectedness that is the human experience as we cross continents and cultures like the strokes of a pointed paint brush. But if you want to know the truth about the people in the City of Brotherly Love, you will find it not in the spoken word but rather written
Before the indisputable growth of Islam in the region, these structures served as theaters, churches, warehouses, and nightclubs. Today, they are beacons of the Muslim faith. And through these beacons, Islam has transformed the spirit of Philadelphia, a truth made evident in the city’s buildings as much as it is etched in the hearts of the people who worship inside them.
on the walls of the city’s buildings, particularly the buildings where Muslims go to nourish their souls. At Masjid Al-Aqsa Islamic Society, the former Dubin Company furniture warehouse on Germantown Avenue takes on a new role as a mosque, muse, and urban refuge.
The story began in 1989 when Palestinians fleeing Israeli violence and oppression in the West Bank village of Mukhmas found their haven in Philadelphia. Settling in around North 2nd Street, a thriving Palestinian community grew. Over the years, that community expanded, traversing race, culture, ethnicity, and religion. A close-knit circle of like-minded thinkers, business owners, and spiritual leaders was born embodying traditions from across the Arab world, including Iraq, Syria, and Lebanon. In the same year, a defunct furniture warehouse was transformed into a cultural phenomenon, but the labor of love that we see today was decades in the making.
In 2003, the Al-Aqsa community (as the North 2nd Street neighborhood came to be known) enlisted the Mural Arts Program, the Arts and Spirituality Center, and Hancock St. John’s United Methodist Church, along with artists Joe Brenman, Cathleen Hughes, and Fadwa Kashkash to take on a rather ambitious project. This collection of artisans and activists were tasked with painting the new mosque in a way that reflected the diversity of the people inside it. The project, entitled “Doorways to Peace” was part of a broader initiative to foster interfaith dialogue and encourage community cooperation. It was an overwhelming success. Today, the former furniture building is not only a masjid but also a school, a grocery store, and a communal space complete with a playground, outdoor cafeteria, and youth club.
A FORMER THEATER TURNED INTO THE LARGEST MOSQUE IN WEST PHILADELPHIA
In 1984, the University of Pennsylvania’s Muslim Student Association raised $100,000 to build a mosque and Islamic studies center in the heart of West Philadelphia (“Masjid Al-Jamia: The History of Penn’s Muslim Students Association and the Mosque in West Philadelphia,” Penn, Philadelphia, and the Middle East).
The result of that effort was Masjid Al-Jamia, an Arabic phrase which loosely translates to “The Congregational Mosque”. Situated at 4228 Walnut Street, this eclectic mosque may appear rather unremarkable at first glance. However, its interior is vast and meticulously decorated from the ceiling to the floor. It is a modern marvel in a most unsuspecting locale. If you stand on the mosque’s burgundy and gold carpet and close your eyes, the architecture might harken back to a completely different time when the theater was center stage.
In 1928, the site of The Congregational Mosque of West Philadelphia was owned by the Stanley-Warner Theaters chain and operating under the title “The Commodore Theatre”. The building’s Spanish Revival and Moorish architecture takes cues from the swank stages of a pre-cinema America unfolding during the Golden Age of Hollywood (Ken Roe, “Commodore Theatre, 4228 Walnut Street, Philadelphia, PA”, Cinema Treasures). Once a space for the likes of Marlon Brando and Lon Chaney, it is now a beacon of religiosity guiding people away from on-screen idols and the nickelodeons of yore, and back to the straight path of God.
WORLD-RENOWNED IMAM CONVERTED A VIOLENT NIGHT CLUB INTO A PLACE OF PRAYER AND PEACE
Imam Okasha Kameny is one of the most well-known reciters of the Quran. When he is not busy beautifying the speech of God and teaching the next generation, he is rebuilding neighborhoods one mosque at a time. But perhaps his most lasting impact is the story of Philadelphia’s Masjid Al-Wasatiyah (MAWI).
This tiny, unassuming mosque situated behind a tall metal fence was once a string of abandoned buildings across the street from a nightclub where, according to the Philadelphia Tribune, “drug dealing, prostitution, casual sexual activities, and a murder” transpired (Samaria Bailey, “Masjid Al-Wasatiyah Wal-Itidaal: Reclaiming and rebuilding in SW Philly,” September 26, 2020, The Philadelphia Tribune). In those days, the streets in this section of Southwest Philly were strewn with waist-high trash. Today, they gleam with cleanliness and are surrounded by peace and calm. And Masjid Al-Wasatiyah is at the center of that radical transformation.
In 2020, neighbors in this community raved about this positive transformation. Imam Kameny, along with several other Muslim leaders, kept the promise to “feed the soul of the people.” Today, the overall atmosphere on the streets near to this mosque is hopeful and serene as MAWI continues to foster faith, justice, and positive Islamic values.
EXPANSION PLANS CONTINUE AFTER LEADERS PURCHASED A CHURCH IN GERMANTOWN
Situated along bustling Germantown Avenue, Masjid as-Sunnah an-Nabawiyyah, more widely known as Germantown Masjid, is heralded for its dawah center which guides countless new converts to Islam. Located in a predominantly African American section of the city, this house of worship is emblematic of the resilience of Philadelphia’s Black Muslim population.
Within the walls of this thriving community center, you will find programs ranging from marital counseling to Islamic estate planning. What you won’t find is the mosque’s latest effort at expansion via the purchase of a centuries-old church. That church, originally erected in 1858, became the property of local Islamic leaders last Ramadan (Nasir Abuz-Zubayr, “Germantown Masjid just purchased the Church on Germantown and Seymour to turn into a Masjid,” May 23, 2024, YouTube).
The Houses of Allah in Philadelphia are more than just gathering spaces where religious edicts are followed, exchanged, or observed. The mosques of this city are also small pieces of history contributing to an inspiring picture of what faith looks like in modern Philadelphia. ih
Cynthia C. Griffith Is a social justice journalist focusing on environmental and civil rights issues. She’s a regular contributor at Invisible People where her musings about the earth, space, faith, science, politics, and literature have appeared on several popular websites.
Tunisia: Caught Between Social Oppression and Economic Regression
The Banalization of Evil
BY MONIA MAZIGH
This past January, I was in Tunisia for a short visit. On my way home from a day trip to a northern town with some local family members, the conversation converged upon the country’s political situation, or rather, the country’s growing number of political prisoners.
Since the ascension of the current President Kais Saied after the coup in July 2021, I gradually stopped bringing politics into family conversations during short visits to my hometown. I started noticing a shift in people’s tolerance of different opinions. Each time I emphasized the importance of democracy or freedom of expression, I was served with a “ready to go” argument that went along the lines of, “The Arab Spring was a huge American-Zionist conspiracy against our people,” or “since the Islamists came to power in 2011, they sucked the blood out of all Tunisians and left the country poor and deprived.” These recent conversations with family and friends left me with a sense of powerlessness, despair, and bitterness.
In Tunisia, you grew up being taught to love the president and to praise him. God forbid you ever spoke ill of him. But while I was growing up in Tunisia, I saw that my father was one of those rare people who spoke out against the government fearlessly, mainly criticizing President Habib Bourguiba (d. 2000) and the soldier turned politician, Zine Al-Abidin Ben Ali (d. 2019) and their respective, oppressive regimes. The rest of my family members usually remained silent. They didn’t care about the political prisoners who were tortured and killed for their opposition to state policies. They didn’t care about the harassment of political opponents. They didn’t care about the injustice, the corruption, or the ambient toxicity present in all of our lives. This was partly due to their ignorance about the national, political climate. But a lot of it was due to fear and a pervasive sense of compliance.
The image of the president as the father figure in Tunisian society remains anchored
in our psyche despite his veneer of liberalism and secularism. It is ironic and surprising to notice that today, those who remained silent during the years of oppression and dictatorship now comprise the most virulent opposition group to the democracy and freedom Tunisians enjoyed after the Arab Spring. Instead, they would rather protect the coup orchestrated by Kais Saied in 2021.
Originally a politician, jurist, and retired assistant professor of law, Kais Saied promoted himself to national political prominence in 2021. Soon after, he was elected president. Upon his election to office, he immediately suspended the national parliament. He went on to rule through presidential decrees before ordering a referendum to write a new constitution tailored to his own idiosyncratic desires. Through this process, Saied became what the French magazine Jeune Afrique described as “The Hyper President”, a term indicating a corrupt political system in which the president is afforded much too much power.
After these presidential edits, Saied went on to order the dissolution of the supreme
judicial council, instilling doubt throughout the country about the integrity of the judicial system. As a result of this policy, the country sunk gradually into a system of oppression and autocracy in which the new president and his guards silence and imprison members of the opposition spreading a climate of fear and authoritarianism.
Returning to my conversation with family members during my recent visit, I intentionally kept silent while they spoke, listening and pretending to focus on driving. But their regurgitation of official presidential diktat and vengeful rhetoric shocked me. One family member even confessed, “we really wish that Ghannouchi [would] rot in prison and never show us his face again.”
My family members are compassionate, kind, and supportive. I was shocked to hear such evil comments from them thrown about with a false sense of righteousness and wisdom. They barely read newspapers or books. They rely on the official TV networks and most importantly, on Facebook posts or other social media sites for all of their political information. There was not an ounce
Rached Ghannouchi
of critical analysis in their discussion, not a single word about the rule of the law, and no doubt whatsoever about a political trial for Ghannouchi rather than the so called “state-security” conspiracy charges they alleged against him and convicted him with. I felt their commentary contained a sense of vengeance and evil that left me speechless and desperate.
In April 2023, 84-year-old Rached Ghannouchi was arrested along with other political opponents and sentenced to one year in prison on charges of incitement.
But Ghannouchi, the longtime Tunisian politician, leader of t he Islamic Harakatu n-Nahdah (The Ennahda Movement or The Renaissance Party), and the former speaker of the Tunisian parliament isn’t the only one being imprisoned by the Saied regime.
An Amnesty International statement issued in September 2024 said, “Since 2022, authorities have carried out successive waves of arrests targeting political opponents and perceived critics of President Saied. Over 70 people including political opponents, lawyers, journalists, human rights defenders, and activists have been subject to arbitrary detention and/or prosecution since the end of 2022. Ten remain in arbitrary detention in connection with the exercise of their international guaranteed rights such as the rights to freedom of expression, peaceful assembly, and association.”
The image of the president as the father figure in Tunisian society remains anchored in our psyche despite his veneer of liberalism and secularism. It is ironic and very surprising to notice that today, those who remained silent during the years of oppression and dictatorship now comprise the most virulent opposition group to the democracy and freedom Tunisians enjoyed after the Arab Spring. Instead, they would rather protect the coup orchestrated by Kais Saied in 2021.
Two sentences would successively arrive to cement Ghannouchi’s arrest and conviction. First, he was sentenced to three years in prison over allegations that his party, Ennahda, received foreign contributions. Ennahda, which rejected the allegations, was fined $1.1 million.
In early February, another court sentenced him to an additional 22 years in prison on charges that included plotting against state security. Ghannouchi, who is still in prison, has refused to appear in front of a judge to protest the absence of an independent justice system (“Tunisia’s Ennahda party slams lengthy jail term for its leader Ghannouchi,” Feb. 6, 2025, Aljazeera).
Ghannouchi’s family members also received long sentences; his son Mouadh received 25 years, his daughter Somayya
received 35 years, and his son-in-law, Rafik Abdessalem, a former foreign minister, received 34 years. Other members of Ennahda and several journalists from a digital content production firm called Instalingo were also tried and convicted.
The charges brought to other political opponents were alleged financial crimes, conspiracy against state security, and the spread of false news or defamation on the basis of the Decree 54, a piece of legislation signed by Saied in 2022. Many journalists and human rights activists were imprisoned due to this decree which created a climate of intimidation and censorship among Tunisia’s intelligentsia.
It occurred to me that this banal car conversation among my family members mirrored the entire country’s general atmosphere. There is a brutal desire for vengeance, the absence of the rule of law, and the impression of a vendetta conducted by the deep state.
A few weeks after this conversation, the conviction of Ghannouchi arrived in the news giving the population a false sense of being heard. The people’s wishes were granted not in terms of employment, not in terms of health care, not in term of inflation, but in terms of a futile sense of justice that propped up Kais Saied as an autocrat while leaving the rest of the population with a vague notion about those who “sucked the blood of Tunisians.”
While I was in Tunisia, everybody spoke highly of a movie. I politely refused to watch it and instead watched the trailer. It was a low-brow comedy following two cops in their daily patrols. Watching the trailer, I understood how subtly, and insidiously funny cop images are being fed to a politically savvy population who went in front of the Ministry of Interior and protested the system of fear instilled by the police into Tunisian lives.
Today those police officers and the system upholding them are praised and jokes are made about their overly aggressive methods. Most of these police remain firmly in place in a flagrant absence of state accountability. Meanwhile, the Tunisian debt hovers around 80% of its GDP, with yearly inflation averaging up to 10% and an unemployment rate of 40% among its youth.
One recent report in Le Forum Tunisien pour les Droits économiques et Sociaux (The Tunisian Forum for Economic and Social Rights) indicated that 40% of the suicide cases in the last quarter of 2024 were among the country’s youth.
The causes of these suicide attempts range from family issues to difficult encounters with the police. Some are a form of protest against the social economic climate. ih
Monia Mazigh, Ph.D., is an award-wining novelist and a human rights advocate, writing both in English and French on political affairs and on topics like Canadian politics, terrorism, national security, and women in Islam.
A Meeting of Two Like Minds
The Indo-American Bromance Continues
BY SHAKEEL SYED
In February this year, President Donald Trump hosted Indian Prime Minister Narendra Modi — an un-indicted co-conspirator — at the White House. One may suspect they would want to prove to the other their passion for ethno-nationalism/sectarianism (MAGA vs. Hindutva), wealthy friends (Musk vs. Ambani), their mutual hatred of Muslims, their embrace of big crowds and theatrics, and their suppression of democracy.
True to the heightened Islamophobic influence in these two administrations, Modi’s recent visit to Washington included an audience with Trump’s nearly $250 million-plus donor, Tesla CEO Elon Musk, at the Blair House, the official guest house across the street from the President’s residence (Filip Timotija, “Musk spent at least $250M to help elect Trump, filings show,” 12/06/2024, The Hill).
Officially, the spirit of Indo-American (Capitalist-Baniya) cooperation has been about energizing U.S.-Indian relations through military trade. And it is nothing new that the American weapons industry is eager to sell to an increasingly jingoistic India,
which is equally eager to add to its lethal stockpile (Jim Garamone, “U.S. Officials Seek to Boost Arms Sales to India,” Sept. 6, 2018, Department of Defense News). As a result, a succession of American presidents has held a soft spot for Modi. But Modi’s domestic actions have caused alarm even among right-wing American presidential administrations. For example, the U.S. had distanced itself from Modi after his inaction led to the 2002 genocide in the state of Gujarat that killed more than 2,000 people, most of whom were Muslims.
Embarrassingly, then U.S. Ambassador to India, David C. Mulford, speaking in New Delhi on March 21, 2005 stated that Modi’s application for a diplomatic visa to visit the U.S. was denied on under section 214 (b) of the Immigration and Nationality Act (“Modi loses review,” March 21, 2005, The Washington Times).
Modi’s existing tourist/business visa was also revoked under section 212 (a) (2) (g) of the Immigration and Nationality Act. This section makes any foreign government official who “was responsible for or directly carried out, at any time, particularly severe
violations of religious freedom” ineligible for a visa to the United States. The Wall Street Journal noted that [under President George W. Bush], Modi was “the only person ever denied a U.S. visa based on a little-known law on religious freedom” (James Mann, “Why Narendra Modi Was Banned From the U.S.”, May 2, 2014).
The State Department also turned down the Indian Ministry of External Affairs’ request to review the decision.
This changed on May 16, 2014, when the then President Barack Obama congratulated Modi on his recent electoral victory and lifted the nine-year ban on his travel to the U.S., noting that he looked forward to further expanding the strong relationship between the United States and India. Obama welcomed him to White House in June 2016, lavishing him with a grand public reception.
The most recent visit represents Washington’s latest embrace of India as it is transformed into a more brash and unapologetic ethno-nationalist state under Modi’s leadership.
MONEY TRUMPS ETHICS
During Modi’s visit to the White House in February, Trump stressed India’s need to replace its aging Soviet era war machine with updated American equipment (Soutik Biswas and Nikhil Inamdar, “Five key takeaways from Modi-Trump talks,” Feb. 14, 2025, BBC).
As of late 2024, India had foreign exchange reserves of approximately $704.89 billion. That is not lost to Trump who loves to market “beautiful” American weapons to America’s allies. On offer are F-35 jets. According to Defense One magazine, the F-35B vertical take-off and landing variant came in at a cost of $109 million, and the carrier-based F-35C cost a tidy $102.1 million (Audrey Decker, “F-35’s price might rise, Lockheed warns,” July 25, 2024).
On January 29, 2024, Reuters, citing the Department of State, reported that sales of U.S. military equipment to foreign governments in 2023 rose 16% to a record $238 billion. According to Open Secrets, a
President Donald J. Trump hosts Prime Minister Narendra Modi of India at the White House, Thursday, February 13, 2025
OFFICIAL WHITE HOUSE PHOTO BY JOYCE N. BOGHOSIAN
nonprofit organization tracking money in politics, the U.S. military spent over $139 million on lobbying in 2023 and $148 million in 2024. It funded close to 1,000 lobbyists of which 62.54% were government employees or former Congressional staffers. Together, defense contractors and other defense sector players spent a combined $66.6 million lobbying the federal government in the first half of 2023 (Mat Schumer, “Defense contractors spent $70 million lobbying ahead of annual defense budget bill,” October 20, 2023, Open Source).
SHARED ISLAMOPHOBIC PARANOIA
Modi and Trump are in close competition to top the Islamophobia charts. Modi has bigger landscape to exploit, as India is home to 10.9% of the world’s Muslim population. Trump has a smaller target. The 2020 United States Religion Census estimated that there are about 4. 5 million Muslim Americans of all ages, making up just 1.34% of the total U.S. population — the nation’s third largest religion.
Gregory Krieg in his analysis on CNN noted, “Stoking fear, or hatred, of immigrant and refugee Muslims, many of them fleeing ISIS and the civil war in Syria, has been a recurring theme in Trump’s political rhetoric. In November 2015, when he was a Republican primary candidate, Trump compared the migrant surge to a “Trojan horse” (Trump’s history of anti-Muslim rhetoric hits dangerous new low,” Nov. 30, 2017).
In her article on Islamophobia in the U.S., Evelyn Alsultany, Associate Professor of American Studies and Ethnicity at the University of Southern California, noted, “Trump may have brought Islamophobia into the highest office in the land, but American Islamophobia did not originate with Trump. As a scholar of the history of representations of Arabs and Muslims in the U.S. media, I argue that Trump’s tweet plays into a long history of equating Arabs, Muslims, and Iranians with terrorism and anti-Americanism” (“Islamophobia in the U.S. did not start with Trump, but his tweets perpetuate a long history of equating Muslims with terrorism”, January 2020, USC Dornsife College of Letters, Arts and Sciences ).
Josef Burton warns, “The situation is bleaker than last time but building tougher, more enduring, and more ambitious civil resistance to this Muslim ban is both possible and necessary… This is a legal terrain where
broader challenges can be mounted, and if the Muslim ban becomes the Everyone ban, then everyone has an even greater stake in fighting it (“Trump’s New Muslim Ban Is Worse Than His First,” Feb. 24, 2025, The Nation). Modi, matching this social disease, has “regularly raised fears among Hindus through false claims that their faith, their places of worship, their wealth, their land, and the safety of girls and women in their community would be under threat from Muslims if the opposition parties came to power… He repeatedly described Muslims as
war zone. And that will not be much different than the U.S. manufactured war between Afghanistan and the U.S.S.R. during the long-running Soviet occupation of Afghanistan in the 1980s (Adelaide PetrovYoo, “Explaining America’s Proxy War in Afghanistan: U.S. Relations with Pakistan and Saudi Arabia 1979–1989,” Unpublished MA Thesis 8-2019, Clark University).
A 2020 World Economic Forum study stated that, “Some 220 million Indians [are] sustained on an expenditure level of less than ₹ 32/day [37 cents] — the poverty line for
Both Modi and Trump, in what would be the first bilateral talks between the two since both got reelected, will tussle to reach an agreement on how to address what Trump said are “long-running disparities” in the U.S.-India trade relationship.
‘infiltrators’ and claimed Muslims had ‘more children’ than other communities, raising the specter that Hindus — about 80 per cent of the population — will become a minority in India” (Arpan Rai, “Modi made over 100 Islamophobic remarks during India election campaign, says Human Rights Watch,” Aug. 14, 2024, The Independent).
WAR IS A FORCE THAT PROVIDES MEANING
A March 2024 Stockholm International Peace Research Institute (SIPRI) report said that India was among the top three of the 10 biggest arms importers from 2019 to 2023. Arms exports by the U.S., the world’s largest arms supplier, rose by 17% between 2014 and 2023. SIPRI also reported that India’s arms imports increased by 4.7% between 2019 and 2023, making it the world’s biggest arms importer during that period with a 9.8% share of all arms imports. Russia remained India’s main supplier, but its share of Indian arms imports shrunk as India instead looked to Western suppliers, most notably France and the U.S., to meet its growing demand for major armaments.
The abundance of dollars exchanged between the merchants of death in the coming years will eventually lead to a catastrophic confrontation between India and China with Pakistan becoming a collateral
rural India — by the last headcount of the poor in India in 2013” (“How India remains poor: ‘It will take 7 generations for India’s poor to reach mean income’.” Downtoearth. org.in., Jan. 21,2020). BBC cites the Indus Valley Annual Report 2025, authored by Sajith Pai, Nachammai Savithiri, Anurag Pagaria, and Dhruv Trehan, which finds India’s rich have gotten richer, while the poor have lost purchasing power: “India has been getting increasingly more unequal, with the top 10% of Indians now holding 57.7% of national income compared with 34% in 1990. The bottom half have seen their share of national income fall from 22.2% to 15%” (Feb. 22, 2025).
But the Indian prime minister has trained his eyes elsewhere of late. After Trump’s reelection in 2024, Modi was invited to buy into the brash president’s “America First” trade agenda and also pressured to lead India to dismantle the BRICS initiative, the Global South’s response to the Global North’s G7 financial consortium.
“They’re going to be purchasing a lot of our oil and gas,” Trump said, referring to India. “They need it. And we have it” (“Trump announces energy deal with India following talks,” Feb. 14, 2025, The Business Standard).
Trump also signed a memorandum proposing reciprocal tariffs with India on the very day he was to meet Modi.
INTERNATIONAL
SIMILARITIES SHOW, BUT DISAGREEMENTS STILL REMAIN
Both Modi and Trump, in what would be the first bilateral talks between the two since both got reelected, will tussle to reach an agreement on how to address what Trump said are “long-running disparities” in the U.S.India trade relationship.
Trump said the U.S. wants, and is entitled to, a “certain level playing field.”
Tellingly, the ethnocentric Modi met Trump at a time when the pro-India wave in the U.S. government has never been stronger.
Yet areas of contention remain between the two states, most notably, immigration. Indians felt humiliated seeing their countrymen and women chained and deported by U.S. officials on a military plane (Esha Mitra, Aishwarya S. Iyer, and Ross Adkin, “‘Treated like criminals’: Shackling of Indians aboard 40-hour migrant flight sparks new outrage against Trump,” Feb. 7, 2025, CNN).
Likewise, the American technology sector is deeply tied to the H1B visa which denotes well-trained and highly educated immigrants entering the United States. But Trump voters want him to greatly restrict immigration of all kind so that fewer “non-American,” read “non-whites,” enter the American workforce. In an attempt to please India and to begin to smooth over these niggling differences, Trump approved the extradition of Pakistani Canadian businessman Tahawwur Rana, who India accuses of being involved in the November 2008 Mumbai attacks.
Trump also said that India and the U.S. should work together on the issue of Sikh activists in the U.S. whom India calls a security threat. Washington also charged an ex-Indian intelligence officer in a foiled U.S. plot aimed at a Sikh. India says it is investigating other U.S. allegations.
Taken together, one cannot expect much except death and destruction when a convicted felon and an unindicted co-conspirator meet in the name of diplomacy. ih
Canada Silences Voices of Conscience
Country Follows in Footsteps of U.S. with Selective Free Speech
BY FAISAL KUTTY
Canada often lauds itself as a bastion of democracy and free expression. However, recent incidents suggest a troubling trend: advocacy for Palestinian rights is increasingly met with punitive legal action, censorship, and systematic punishment.
The cases of activist Yves Engler and legal scholar Birju Dattani highlight a concerning pattern where dissenting voices challenging pro-Israel narratives face legal harassment, reputational harm, and even criminal prosecution (David Moscrop, “Jacobin Writer Jailed 5 Days for Criticizing Israel,” 3.08.2025).
Engler, a Montreal-based writer and activist known for his critical stance on Canada’s foreign policy and support for Israel, recently faced legal challenges that raise questions about the criminalization of political speech. He was charged with harassment and indecent communication after publicly responding to social media posts by pro-Israel commentator Dahlia Kurtz. His critiques, though pointed, were part of public discourse and did not involve direct threats. Despite Kurtz’s option to block Engler on social media, she pursued legal action, potentially setting a
precedent that could deter all online debate and/or criticism across Canada.
Compounding the situation, Engler faced additional charges for publicly discussing his arrest. A Montreal police investigator claimed to feel “threatened” by Engler’s commentary on his own case, suggesting an overreach that could stifle legitimate criticism of law enforcement.
Notably, the police had initially closed the case without action (Owen Schalk, “Montreal police arrest Yves Engler for criticizing a supporter of Israel,” Feb. 25, 2025, The Electronic Intifada). It was only after intervention by Neil G. Oberman, a Conservative Party candidate with a history of opposing pro-Palestinian activism, that charges were pursued. Oberman’s involvement raises concerns about using legal mechanisms from within government offices to target critics of Israel.
Shakeel Syed is a freelance writer and civil rights supporter.
“I’ve never met Kurtz. Nor have I messaged or emailed her. Nor have I threatened her. I don’t even follow her on X,” Engler said in a statement on his website. His arrest has been widely condemned as a blatant violation of free speech rights in Canada.
After spending five days in jail following his arrest by Montreal police, Engler was released on bail on Feb. 25. The prosecution sought to impose a gag order preventing him from mentioning Kurtz or discussing the case publicly. However, the judge deemed these conditions overly broad, allowing Engler to continue his advocacy while prohibiting direct tagging of Kurtz on social media. Despite this partial victory, Engler still faces serious criminal charges and the looming possibility of a lengthy trial.
Continuing her legal campaign against pro-Palestine voices, Kurtz recently filed a complaint with the Senate ethics officer against British Columbia Senator Yuen Pau Woo, alleging that he “incited hate, aggression, and violence against [her] online in a public forum on X in a series of posts”. She refers to her legal actions against Engler in this complaint.
Senator Woo previously expressed support for Engler, stating on a post on X, “I support the right of @EnglerYves to voice outrage over genocide in Gaza and to call out those who aid and abet crimes against humanity. The @rcmpgrepolice must explain fully the grounds on which charges are being laid and how these actions do not violate freedom of expression.” This case raises critical questions about the boundaries of free speech and the responsibilities of public officials to protect their constituents from unjust prosecution.
The suppression of pro-Palestinian voices extends beyond criminal prosecutions. Coordinated smear campaigns have also been effective in silencing dissent. This is evident in the case of Birju Dattani who resigned as Canada’s Chief Human Rights Commissioner amid allegations of antisemitism stemming from his past critiques of Israel’s human rights record (David Baxter, “New human rights commissioner resigns before starting role,” Aug 12, 2024, CBC News).
Conservative MP Melissa Lantsman, the Centre for Israel and Jewish Affairs (CIJA), and pundit Ezra Levant led a campaign portraying Dattani as an extremist. An independent investigation commissioned by Justice Minister Arif Virani found no evidence supporting these accusations concluding that Dattani did not harbor antisemitic views and
that his expertise on Israel-Palestine could have been beneficial in his role as Canada’s Chief Human Rights Commissioner. Nevertheless, political pressure led to his resignation before these findings could be publicly considered.
Dattani has since filed defamation lawsuits against Lantsman, CIJA, and Levant, challenging the narratives that led to his ousting. His case will test whether professionals can engage in human rights advocacy without facing political repercussions.
These actions risk transforming the legal process into a punitive vehicle targeting political dissent. Even if Engler is ultimately acquitted, his arrest, detention, and public legal ordeal serves to intimidate, isolate, and financially burden citizens all across Canada who have the temerity to challenge prevailing state narratives. This environment is expressly designed to deter activists from criticizing government policies, supporting Palestinian rights, or engaging in contentious public discourse.
The suppression of pro-Palestinian voices extends beyond criminal prosecutions.
Coordinated smear campaigns have also been effective in silencing dissent.
Engler and Dattani’s experiences are not isolated. Since Israel’s genocidal onslaught against Gaza began in October of 2023, Canada has seen an escalation in actions against pro-Palestinian speech:
· In November 2023, Calgary police arrested Palestinian-Canadian activist Wesam Khaled for chanting “from the river to the sea, Palestine will be free” at a protest. Although charges were later dropped, the arrest signaled that lawful speech could subject activists to legal scrutiny.
· Academics, journalists, health care workers, and university students critical of Israel’s policies commonly face expulsion, redundancy, blacklisting, and reputational damage. The harm caused by potentially being tarnished as an antisemite has led to widespread self-censorship.
This selective suppression reveals a double standard. While Canadian leaders advocate for free expression globally, they curtail it when it comes to criticism of Israel.
The criminal charges against Engler and the attempted speech restrictions in his bail conditions represent serious violations of free expression. If such prosecutions succeed, they could set a dangerous legal precedent in Canada whereby criticizing a public figure on social media leads to criminal harassment charges and law enforcement penalizes individuals for discussing their own legal cases in public forums.
Engler and Dattani’s cases underscore the fragility of free speech in Canada. Their experiences serve as a warning: challenging powerful narratives can have severe consequences.
This form of repression operates subtly in liberal democracies — not through overt bans, but by making dissent so costly that individuals choose silence.
The pressing question now is: will Canadians defend free speech, or will they allow a system that punishes those who speak truth to power to persist unchecked? ih
Faisal Kutty, is a lawyer, law professor, and regular contributor to The Toronto Star and Newsweek. You can follow him on X @faisalkutty.
The Houthis and Global Shipping
Can the Houthis’ Blockade in the Red Sea Succeed?
BY LAUREN BANKO
In March of this year, U.S. President Donald Trump launched airstrikes on population centers in Yemen, killing over 50 people in retaliation for attacks by Yemen’s anti-imperialist Houthi movement on international shipping in the Red Sea. This marked Trump’s first act of escalation against Yemen since beginning his second term in office in January. Most of those killed were civilian women and children as strikes hit inside the capital of Sana’a and in the cities of Saada and Taiz.
The airstrikes immediately brought global media attention back to the situation that the Houthis created in the Red Sea, leading journalists to asking whether Trump’s new bombing campaign spelled “game over” for the movement (Burcu Ozcelik and Baraa Shiban. “Is This Game Over for the Houthis?” Mar. 19, 2025. Foreign Policy). The answer to such headlines is based on several factors including continued regional outrage against Israel’s genocide in Gaza, and it appears to be a resounding “no.”
Before breaking down the aims of the attempted Red Sea blockade and its impact on global shipping routes, it is necessary to underscore what the Houthi movement is and why it is far less of a proxy of Iran (the often-heard refrain from within U.S. policy circles) and far more of an independent actor. Also known as Ansar Allah (the Victory of God), the Houthi movement came into being in the 1990s to serve Yemen’s Zaidi Shia community, a minority comprising about 35% of Yemen’s population. During Yemen’s civil war in the 1960s, King Muhammad al-Badr and his royalist forces came from the northern part of the territory and were Zaidi; the United Kingdom and Saudi Arabia backed this side with support from Israel. North and South Yemen unified as the Republic of Yemen in the 1990s under Ali Abdullah Saleh’s presidency, who in turn courted and received U.S. military and monetary support. It was in this context that the Houthi opposition movement was founded as anti-imperialist force set against American involvement in Yemen and the wider region.
The Houthis have been engaged in violent civil war with other rebel groups and against Yemen’s Saudi-backed government. They control much of Yemen, particularly the northern region and the capital, Sana’a. As an armed movement, it is alleged that the Houthis receive Iranian backing in the form of weapons and financial support. Fighting in the civil war, meanwhile, has caused the death of over 150,000 people and led to the worsening of economic, climate, and public health conditions. The latter condition includes widespread famine that caused 220,000 or more deaths (“Conflict in Yemen and the Red Sea.” Oct. 8, 2023. Council on Foreign Relations).
Recently, a Pentagon spokesperson stated that since 2023, the Houthis have attacked U.S. warships in the Red Sea 174 times and commercial vessels 145 times (Phil Stewart and Mohamed Ghobari. “Trump launches large-scale strikes on Yemen’s Houthis.” Mar. 16, 2025. Reuters). In fact, the Houthis’ targeting of ships with long-range anti-ship missiles goes back to 2016 in the Red Sea and Bab el Mandeb Strait (Sam Cranny-Evans. “Houthi maritime strike capabilities.” Jan. 4, 2024. European Defence Review Online). Since Oct. 7, 2023, Houthi attacks on cargo ships in the Red Sea are in direct response to Israel’s ongoing genocide in Gaza and the unconditional backing that Israel has received from the U.S., U.K., and other western nations. These attacks specifically targeted Israeli shipping, but flagged ships
from the U.S., U.K., and their allies have also been targeted. The Houthis have also hijacked cargo ships, including the Galaxy Leader in November 2023. But there is some uncertainty around the Israeli ownership of targeted ships. The Galaxy Leader, for example, is British-owned and Japanese-operated, chartered from an Israeli billionaire owner (Laleh Khalili. “Red Sea Attacks.” Feb. 22,
What is perhaps more significant in terms of impact is the ramifications of the blockade on global shipping and on the Houthi movement itself. The negative results on global shipping since November 2023 are undeniable. Beginning in late 2023 and early 2024, several major shipping companies such as Maersk and Mediterranean Shipping Company avoid the Red Sea and Suez Canal waterways.
2024. London Review of Books). And it is not only Israeli ships that are targeted but also ships that call at Israeli ports. The attacks are aimed at effectively blockading as much Israeli shipping as possible.
Most of these attacks take place in the Red Sea, Arabian Sea, and the Gulf of Aden, key waterways that lead to and from the Suez Canal — itself the main shipping lane between Europe and Asia. To enforce the blockade, the Houthis also launched attacks by drones and missiles, which the Israelis and the Americans have largely intercepted. The Houthis’ capabilities, it is charged, come from Iranian support in the form of missiles and drones, and these capabilities have expanded. In the Red Sea shipping route, they have used drone warfare, precision-guided missile strikes, and advanced deployment strategies launched from the Yemeni coast. Houthi spokespersons have repeatedly announced that their actions were in support of Palestinians in Gaza (Noam Raydan. “Houthi Ship Attacks Pose a Longer-Term
Challenge to Regional Security and Trade Plans.” June 26, 2024. Washington Institute).
In keeping with this declaration, these strikes had largely stopped after the brokered ceasefire in January 2025 between Hamas, Islamic Jihad, and Israel. However, Israel broke the phased ceasefire in Gaza and massacred over 400 Palestinians in the early morning hours of March 18, 2025. As a result, the ceasefire has not proceeded into its second phase, and because of Israel’s total blockade of Gaza from March 2, 2025, its suspension of electricity and water delivery to Gaza, and its continued bombing of population centers, the Houthis have asserted that they will continue their campaign against international shipping.
Have these blockade attempts done anything to pressure Israel, the U.S., or other international actors to end the genocide in Gaza? The short answer is perhaps obvious: no. But what is more significant in terms of impact is the ramifications of the blockade on global shipping and on the Houthi movement
itself. The negative consequences of Houthi actions on global shipping since November 2023 are undeniable. Beginning in late 2023 and early 2024, several major shipping companies such as Maersk and Mediterranean Shipping Company have avoided the Red Sea and Suez Canal waterways. Ships use the automatic identification system to broadcast clearly their non-links with Israel, the nationality of their crews, and crew details such as if their crews are Muslim or Russian.
The financial effects are also clear. Ships traveling between Europe and Asia who choose to re-route do so by transiting around the Cape of Good Hope in South Africa spending not only time (an extra ten days) but additional money on fuel and crew costs. The route bypasses the Suez Canal which in turn means the canal itself generates less money in transit fees for Egypt. Insurance costs required on ships transiting the Red Sea have also skyrocketed because of the instability caused by the Houthis. Estimates in 2024 were that cargo and container shipping in the Red Sea was down by at least 15%. This is significant; 9% of sea trade passes through the Red Sea and Bab el-Mandab Strait whose goods are worth more than $2 trillion a year (Alex Longley, Paul Wallace, and Caroline Alexander. “How the Houthi Red Sea Ship Attacks Upended Global Trade.” Mar. 18, 2025. Bloomberg). Much of this cargo is in the form of petroleum products enroute to Europe from the Middle East. Houthi attacks have thus significantly disrupted maritime traffic and the supply chains that this traffic supports.
By the end of 2024, Houthi forces were estimated to be at about 350,000 strong (Paulo Aguiar. “Houthis Emerge from Red Sea Crisis Unscathed.” Feb. 19, 2025. Geopolitical Monitor). A coalition of ten countries including the U.S. have stepped up naval patrols in the Red Sea, but this has not been a strong deterrent. Houthi drone and missile strikes have only increased. The unleashing of violence to repress the resistance in Gaza and Lebanon has been unprecedented in scale, but the Houthis are now facing a similar fate in Yemen. Both ideologically and practically, this blockade allows the Houthis to present themselves in solidarity with Palestinians. As such, their cause remains one of the most compelling and spectacular in the Middle East today. ih
Lauren Banko, research fellow at the University of Manchester, received her PhD in Near and Middle Eastern History from SOAS, London. Her research centers around the history of Palestine, refugees and displacement, borders, and migration..
Palestine Through a Numismatic Lens
1500 Years of Sovereignty over the Holy Land Now Awaits Reestablishment
The Holy Land of Palestine, home to the Al Aqsa Mosque, reverberates in the heartbeat of the world’s two billion Muslims. In the last fifteen centuries, Muslims have given immense sacrifices to uphold this blessed land’s sanctity, security, and sovereignty. It is imperative to explore how Muslims have documented their presence and, more importantly, their sovereignty in this hallowed land from the seventh century via numismatics, the study of coins and currency.
Only sovereign rulers have the authority to produce legal tender in the lands they rule. This is the reason that historians use numismatics as it provides tangible evidence about past economies, political systems, social structures, and cultural practices which offer valuable insights into historical periods that might not be fully captured through other sources Coins are a snapshot of a specific time and place in history. To understand Palestinian history, one can look at Palestine’s mints and the currency used in Palestine by various Muslim dynasties from the seventh century through the 20th century.
UMAYYAD NUMISMATICS
In 637 CE, Sophronius called Sophronius the Sophist, surrendered Jerusalem to Caliph Umar bin Al-Khattab (‘alayhi rahmat). In 661 CE, Muawiya (‘ alayhi rahmat ), founder of the Umayyad Dynasty, started a coinage reform by replacing the cross on existing Byzantine coins with a staff. According to Tony Goodwin, an independent researcher and author, in his online Cambridge University Press article, “The Arab-Byzantine coinage of Jund Filastin [is] a potential historical source.” He continued, “It is only in recent years that the complexity of the seventh-century Arab-Byzantine coinage of Jund Filastin has become apparent. The various types from the three mints of lliya (Jerusalem), Yubna, and Ludd are described, including one which is previously unpublished. There is considerable evidence to suggest that the Standing Caliph type originated at lliya, and recent research has revealed that Yubna produced a variety
BY MISBAHUDDIN MIRZA
of types unmatched by any other pre-reform mint, which means that their dies were produced locally and specifically for this mint.”
Caliph ‘Abd al-Malik ibn Marwan (d. 705 CE) completely overhauled coinage design, removing all vestiges of Byzantine influence and ushering in the era of coins that were entirely Islamic in nature. These coins even had Quranic verses inscribed upon them. The following two coins were minted in Iliya, Palestine, in 685 to 705 CE. Iliya was the proper name of what is today known as Jerusalem (from Roman Aelia Capitolina of Emperor Hadrian).
Umayyad Caliphate, Bronze coinage. Æ Fals (23.9mm, 3.05 g, 8h). Iliya mint. Undated. Without the inner circle on the reverse side. Walker P.124 var.; Album 179. Good Fine. Rare. Courtesy: Classical Numismatic Group, Islamic Auction 8, Lot number 69.
Umayyad Caliphate. Period of ‘Abd al-Malik ibn Marwan, AH 65-86/CE 685-705. Fals (Bronze, 21 mm, 2.74 g, 12 h), Standing Caliph Type, Iliya (Jerusalem), Filastin, Undated. Caliph standing facing with sword in scabbard hanging to his left and whip shown as three strands hanging to his right. Around him counterclockwise: “Muhammad rasul Allah” (Muhammad the Messenger of Allah). Rev. ‘m’ in the center, exergual line below and horizontal line above. Upwards to right “filastin”, upwards to left “iliya.” SICA Vol.1, 730. Goodwin, Standing Caliph, Type I, 3. Foss 92. Album 3545. Rare! Nearly very fine (from the author’s collection).
ABBASID NUMISMATICS
From 750 to 1258 CE, the Abbasid Empire minted coins in several Palestinian mints. These mints produced gold dinars, as well as bronze and other metal coins. The following gold dinar
of Caliph al-Muqtadir, 908-932 CE (ruler from 295- 320 Hijri), was minted in Palestine, and the following Bronze Fals of Caliph al-Mamun was minted in Al-Quds, Jerusalem.
Abbasid, al-Muqtadir, gold dinar, Filastin 307h, wt. 4.67gms. (A.245.2; Bern.242Gn), struck on narrow flan, omitting much of outer legend, however of good weight, extremely fine, Courtesy: St. James’s Auctions, Auction 38, Lot 103.
Abbasid Caliphate. temp. al-Ma’mun. AH 199218/CE 813-833. Æ Fals (22mm, 3.34 g, 12h). al-Quds (Jerusalem) mint. Dated AH 217/CE 832/3. Cf. Shamma 4 (for type); Sofaer 191; Album 291; ICV 525. Dark green surfaces, minor roughness. VF. Courtesy: Classical Numismatic Group. Auction 118, Lot 1262.
IKHSHIDID NUMISMATICS
The Abbasid Caliph issued the title “Ikhshidid,” meaning prince or ruler to Muhammad ibn Tughj, his former governor of Egypt. The Ikhshidids were Turkic who ruled Egypt and Syria from 935 to 969 CE. This dynasty also minted gold dinars in Palestine. A gold dinar minted by the Ikhshidid Dynasty at the al-Ramla mint in Palestine is shown below.
Ikhshidids. Muhammad al-Ikhshid. Filastin (alRamla) mint. Dated AH 332 (943-4 CE). Courtesy: Classical Numismatic Group, via Wikipedia.
Coins are a snapshot of a specific time and place in history. To understand Palestinian history, one can look at Palestine’s mints and the currency used in Palestine by various Muslim dynasties from the seventh century through the 20th century.
TULUNID
NUMISMATICS
The Turkic Tulunid Dynasty was established in Egypt and Syria by the Vice Governor of the Abbasid Caliphate who was the first to operate independently of the Abbasid Caliphate from 868 to 905. Under the Tulunids, agriculture and commerce developed in the provinces. They also minted gold dinars in Palestine.
The Zangids’ general Salahuddin Ayyubi ousted the Fatimids, who had ruled most of Palestine during 1071. During the 11th and 12th centuries CE, due to inflation, the Seljuq Sultanate issued pale gold dinars in Palestine, which contained almost 80% silver.
GREAT SELJUQ Malik Shah bin Mahmud’s Dinar, Mint Askar Mukarom (?) 548 H, 3.69gm, Good fine, RR, Courtesy: vAuctions.
OTTOMAN NUMISMATICS
The Ottoman Sultanate ruled Palestine for 401 years. For most of that period, their gold coins were the dominant legal tender. In 1840, the Ottomans introduced paper currency. Initially, there was resistance to this as people did not realize that the paper
money was fully backed by gold. In 1863, the Ottoman State granted a 30-year privilege on the issuance of paper banknotes to the Imperial Ottoman Bank which was founded in partnership with French and British financiers. In January 1914, the Imperial Ottoman Bank (IOB) branches in Beirut and Jaffa requested banknotes from its main office be circulated in Palestine. But Ottoman Empire Piastres would only circulate in Palestine until the defeat of the Ottomans in World War I just three years later.
On July 18, 1949, the United Nations Conciliation Commission for Palestine Note on Currency and Banking in Palestine and Transjordan documented the changes in Palestine’s currency from the Ottoman era through to the radical changes it went through under the British Mandate. The Mandate period ended with the creation of the state of Israel on historic Palestine leading to the enforcement of the Israeli currency in Palestine. The Commission’s report read, “Starting from November 1927, the Currency Board put into circulation a new currency which in 1928 became the sole legal currency. This was the Palestine pound, equivalent in value to the pound sterling and divided into 1,000 mils.” The report continued, “No banking system existed in Palestine prior to the end of the nineteenth century, so that the fellahin were left entirely at the moneylenders’ mercy. The
first banks established in the country were foreign banks which opened branches in Palestine; towards 1900, local Jewish banks were subsequently formed for financing Zionist settlements.”
After the illegitimate partition of Palestine and the violent creation of the state of Israel in 1948, the British Mandate’s Palestinian Pound was replaced with the Israeli Pound (ILP). Subsequently, Jordan and Egypt, which controlled parts of Palestine, introduced their respective currencies as the new legal tender in areas under their rule. On July 1, 1950, in Palestine’s West Bank, Jordan replaced the British Mandate’s issued Palestinian Pound currency with the Jordanian Dinar. A year later, Egypt replaced the Palestinian Pound in the Gaza Strip with Egyptian Pounds. This brought an end to the British Mandate’s currency.
After seizing the West Bank and Gaza in 1967, Israel introduced the ILP in the occupied territories. In 1980, the ILP was replaced by the Shekel. After its creation in the postOslo period, the Palestinian Authority established a Palestine Monetary Authority but it does not issue any currency due to its lack of actual sovereignty in the region.
News, Türkiye, Nov. 6, 2021). ih
Misbahuddin Mirza, M.S., P.E., an avid numismatist, is a licensed professional engineer registered in New York and New Jersey. He is the author of the iBook Illustrated Muslim Travel Guide to Jerusalem
Ottoman Empire 20 piastres from 1916 — Photo Credit: Johnathan Callaway, Palestine and its Banknotes.
Palestine Currency Board’s One Pound note was introduced in Palestine in 1927 as the sole legal currency during the British mandate. A pound was divided into 1000 mils.
An unknown Ottoman soldier’s unclaimed Liras, which were kept safely by a Palestinian family while the soldier went to fight the British in Palestine. After a century, they were handed over to the government of Türkiye during a recent ceremony (Hürriyet
Muslims Face an Existential Threat from Right-Wing Hindu Extremists
The Modi Government Must Guarantee Equal Rights and Full Protections for Muslim Indians
BY TARIQ AHMED
Persistent anti-Muslim vitriol in India, documented by the United States Commission on International Religious Freedom (USCIRF), continues to have a profound and detrimental impact on that country’s over 200 million Muslims (Janai Wright, “Violence Against Muslims in India” Ballard Brief. October 2024.).
Hindu extremist vigilantism, often disguised as “cow protection” or religious nationalism, frequently manifests through verbal intimidation and physical violence. Government complicity further amplifies this daily threat as law enforcement agencies downplay or disregard crimes against Muslims while discriminatory laws target their practices, dietary habits, and cultural and language traditions.
The ruling Bharatiya Janata Party (BJP), led by Prime Minister Narendra Modi, has openly abetted this hostile climate (Haris Zargar, “India: Why Muslim lynchings continue unabated in Modi’s third term,” Aug. 12, 2024, Middle East Eye).
These disturbing trends suggest a targeted campaign against Muslims by Hindutva forces, underscoring the imperative to address the challenges confronting Muslim Indians.
A TROUBLING PATTERN OF MOB LYNCHING
On June 17, 2019, a Hindu mob falsely accused Tabrez Ansari, a 24-year-old newlywed Muslim of stealing a bike. They tortured him for 12 hours with wooden poles and iron rods, forcing him to chant Hindu religious slogans. Severely injured, he received no medical treatment and died in custody shortly after the assault. Police initially downplayed the murder charge. His widow, Shaista, traumatized by the ordeal, miscarried their unborn child.
While civil society was outraged, local and federal officials only issued empty statements. Legal authorities issued guidelines
to curb lynching, but no meaningful efforts were made to prevent these attacks.
This case is emblematic of a pattern of vigilante justice against India’s Muslims, where violent attacks are justified by false accusations fueled by rumors and religious hatred. The state often ignores such incidents, creating fear and eroding trust in political, legal and administrative institutions.
A METHOD TO THE MADNESS
Anti-Muslim terrorism in India follows a pattern: Hindu nationalists parade through Muslim neighborhoods, vandalizing and shouting religious slogans amplified by music. Law enforcement delays intervention, often selectively arresting Muslims. The local authorities then demolish Muslim homes and businesses on flimsy charges as collective punishment, occasionally arresting a few Hindu individuals who are usually released without charges.
For example, in December 2020, a Ram Temple rally in Indore vandalized an Eidgah and set a Muslim house ablaze. The authorities demolished 80 Muslim homes, claiming illegal encroachment. (Janai Wright, October 2024, ibid). Many similar incidents have occurred, with mosques attacked by drum-beating mobs. The Indian legal system’s failure to address anti-Muslim violence has led to social insecurity, economic exclusion, loss of life, and property destruction.
HISTORICAL ANIMUS AGAINST MUSLIMS
Anti-Muslim Hindu extremists try to insinuate that Islam was spread by coercion. It
is a widely known fact that Islam spread in Indian communities along the Arab coastal trade routes in Gujarat and the Malabar Coast shortly after emerging in the Arabian Peninsula (“Oldest Indian Mosque: Trail leads to Gujarat,” The Times of India. Nov. 6, 2016). Tamil Muslims on India’s east coast claim that they converted to Islam during the lifetime of Prophet Muhammad (PBUH). There, the local mosques date to the early 700s CE (Barbara D. Metcalf, Islam in South Asia in Practice, Princeton University Press, 2009).
Heightened animosity toward Muslims in India originated in the late 12th century when Hindus began to resent the rule of the Muslim Moghuls, especially Aurangzeb (d. 1707). The animosity is intensified by the erroneous belief that India’s Muslims today are only descendants of the Moghuls or other non-South Asians.
During the colonial occupation (17571947), the British employed a divide-andconquer strategy to deliberately exacerbate religious divisions and maintain control. In recent years, Moghul history has once again become the target of Hindu wrath. Ram Puniyani’s writing in The Milli Gazette cites the recent Indian film Chhaava as an example of propaganda that drums up anti-Muslim hate. The author contends that the film selectively highlights certain incidents from the life of Hindu leader Chhatrapati Sambhaji Maharaj and overstates the cruel and anti-Hindu nature of Aurangzeb.
In the 126-minute film, 40 minutes are devoted to Sambahji’s torture. Punyani notes, “As communal hate is on the rise through the use of history on political battle grounds, new dimensions are being added up to this during the last few years. Apart from the propaganda and indoctrination through RSS Shakha, social media, IT cell of BJP, the mainstream media, particularly many TV channels and now many films have been added up to the prevailing misconceptions among the society” (Aurangzeb, Chhaava Movie and Selective Historiography, March 15, 025) (Aurangzeb, Chhaava Movie and Selective Historiography, March 15, 2025).
To add to the national embrace of Islamophobia, Chhaava, the Modi government has fully patronized the film contributing to normalization of Islamophobia. Hindu Nationalist leader, Devendra Fadnavis, recently conceded that the film has “ignited people’s anger against Aurangzeb”.
CONFLATING NATIONAL IDENTITY WITH HINDUISM
India’s Muslims face grave danger due to Hindu nationalism’s increasing hostility. A Pew Research Center survey (June 29, 2021) revealed that 64% of India’s Hindus believe their national identity is tied to Hinduism. Since Modi’s assuming office, the incidence of religion-based crimes has experienced a four-fold increase. Anti-Muslim hate speech has also witnessed 74% surge over the previous year (Aishwarya S. Iyer, February 10, 2025, CNN report) (“World’s most populous nation saw a ‘staggering’ rise in hate speech last year, report says”, Aishwarya S. Iyer, February 10, 2025, CNN). A 2023 article in The Wire exposed another concerning pattern: 80% of violent anti-Muslim demonstrations occur in states governed by the BJP.
COW PROTECTION LEGISLATION
In Hinduism, cows hold religious importance, leading several Indian states to ban cow slaughter. However, since Modi’s rise, vigilantism has surged to protect cows, resulting in violent attacks and lynchings, mostly targeting Muslims, resulting in many fatalities. This phenomenon underscores the exploitation of religious sentiment as a pretext for targeted aggression against Muslims and other minorities (“Violent Cow Protection in India,” February 18, 2019, Human Rights Watch).
In February 2021, the Indian government’s ‘Cow Science’ examination (Kamdhenu Gau Vigyan Prachar Prasar) was abruptly postponed following widespread criticism for its pseudoscientific content and perceived Hindu nationalist indoctrination. The initiative aimed to harmonize religious doctrine with scientific principles, seeking to present a scientific justification for prohibiting the slaughter of cows.
TYRANNY OF THE MAJORITY
India’s majority-minority syndrome, as explained in “Majoritarian State” (Chatterji, Hansen, and Jaffrelott, Oxford University Press, 2019), manifests as mistrust and animosity between Hindus and Muslims. This cycle of anti-Muslim violence, discrimination, and stagnation is rooted in fabricated grievances against Muslims.
Achieving equal citizenship, fostering trust, and rejecting divisive ideologies are crucial to breaking India’s cycle of communal tension and Muslim marginalization. However, the Modi government willfully prioritizes politics and policies targeting
Muslims based on voting preferences, language, dress code, and dietary practices, undermining reconciliation and inclusivity. This approach reinforces a hostile climate for Muslims and signals a lack of commitment to unity or addressing systemic discrimination. This systematic marginalization is an integral component of a broader Hindu nationalist agenda aimed at homogenizing India’s cultural and religious diversity under a singular “Hindu umbrella.” Regional festivals, deities, and traditions are being supplanted by pan-Hindu symbols, while national symbols are imbued with Hindu
illustration of broader patterns of misuse of anti-conversion laws and mistreatment of interfaith couples in India.
“COUNTRY OF PARTICULAR CONCERN”
The USCIRF 2023 report strongly recommended that the United States designate India as a “country of particular concern” (CPC) due to persistent religious freedom violations. However, the State Department has yet to act, maintaining India’s status on the Special Watch List. Despite ongoing concerns, strategic and diplomatic considerations have prevented India’s designation as a CPC.
India’s indiscriminate persecution of Muslims, rooted in Hindutva ideology, exposes its secular facade. From lynchings to unjust legislation, the government’s tacit support of the persecution of India’s Muslim population worsens the situation.
ideologies to merge nationalism with Hinduism seamlessly. (Apoorvanand, “Umbrella politics of Hindutva,” October 21, 2017, Al Jazeera).
‘LOVE JIHAD’ — AN ISLAMOPHOBIC TROPE
Hindutva forces accuse Muslims of “love Jihad,” the false narrative that Muslim men are trapping Hindu women into marriages. This has led to enactments of laws restricting religious conversions targeting Muslims in particular.
In 2020, a 22-year-old Hindu pregnant woman and her Muslim husband were arrested in Moradabad while attempting to register their marriage. The arrest was prompted by agitation by members of the Hindu extremist group Bajrang Dal. To justify detention, the police invoked the State’s anti-conversion law, which criminalizes religious conversions through marriage. During her incarceration, she reportedly complained of abdominal pain, but her concerns were disregarded for six days. After being hospitalized and administered unspecified injections, she allegedly suffered severe bleeding and claimed to have miscarried. Authorities dismissed her claims and withheld medical reports. Despite this ordeal, the woman publicly reaffirmed the consensual nature of her marriage. This case serves as a poignant
INDIA’S CHOICES
India’s persecution of Muslims, rooted in Hindutva, exposes its secular facade. Despite international concern, the government’s tacit support worsens the situation. India must choose equality or allow religious extremism to rule. The international community must hold India accountable. If India fails promptly, it risks majoritarian tyranny and a dark future.
Meanwhile, the United States perceives India as a pivotal strategic ally, particularly in its attempts to counterbalance the growing influence of China and Russia. As explained by scholars such as Rebeccah L. Heinrichs of the Hudson Institute, the Trump administration and conservative think tanks advocate for augmenting military cooperation with India to harness its potential as a counterbalance to the China-Russia alliance.
Nevertheless, this strategic emphasis on India overlooks the alarming rise of Hindu nationalism under the leadership of Modi. The international community, including the U.S., must carefully strike a delicate balance, ensuring that strategic partnerships do not compromise democratic values and human rights. Neglecting these abuses undermines U.S. moral standing, threatens regional stability, and alienates allies who prioritize principled leadership. ih
Tariq Ahmed is a freelance writer.
Muslims are Doing Well as Muslims
The More Islam and Muslims Were Reviled, The More They Turned to Their Religion
BY HAROON SIDDIQUI
If God grants you a long life and the gift of seeing much of the world as a journalist — in my case, at the Toronto Star, Canada’s biggest newspaper — you don’t panic easily. You’ve seen worse. That’s what I pass on to Muslims in my memoir, My Name is Not Harry, which was recently released in the United States. Therefore, I say this to Muslim Americans despairing at the unfolding of a second Trump administration:
During tough times through the ages, Muslims have been sustained by a resiliency born of sabr, patience/perseverance, enjoined by the Quran and the Prophet Muhammad ( salla Allahu ‘alayhi wa sallam). Indeed, there’s an argument that victimhood is un-Islamic. As bad as Muslims may have had it here, they are blessed, compared with the plight of many Muslims and non-Muslims around the world.
Despite the rampant Islamophobia, or because of it, Muslims have emerged with their identity intact and, at times, strengthened. This is one of the most significant yet least appreciated developments in the Muslim diaspora.
Immediately after Sept. 11, 2001, some Muslims became defensive, saying things such as, “I am a Muslim but not a fundamentalist Muslim,” or, “Not a bin Laden Muslim, not a Wahhabi Muslim. . . I’m a moderate or Sufi Muslim,” even if they did not know who or what a Sufi was, or what, exactly, was meant by “moderate.”
But the more Islam and Muslims were reviled, the more they turned to their religion. This followed a historic pattern. Whenever European colonizers
tried to make Muslims less Muslim, they ended up making them more so; In India, in Algeria, in Sudan, and across West Africa.
Muslims in the West are defying history in another respect. In the past, demonized minorities — such as people of Japanese, Germanic, and Italian origin — hid or downplayed their identities during tough times. For example, Mennonites in Canada disappeared from the Canadian census during and immediately after the Second World War. But today’s Muslims have remained defiantly Muslim. Muhammad is still the most popular name for male babies in North America and Europe. In Canada, unlike in the U.S. and much of Europe, the religion question is asked by the national census every 10 years, and there was no evidence of Muslims ducking the question in either 2011 or 2021.
Mosques and mosque-based institutions have become stronger with increasing membership. Politicians were the first to sniff that out and troll there for votes.
On Jumah, most mosques are overflowing, holding two or three salahs. During Ramadan, taraweeh congregations are spilling over into corridors, classrooms, gyms. Mosques no longer need to import huffaz from overseas. There are plenty of graduates of American, Canadian, British, and other European academies. So many that the 20 rakats are divided up among three or four huffaz at some mosques.
Such a rise in faith-based activity spooks some non-Muslims, especially those who consider religion as incompatible with a secular society. On the
contrary, secularism guarantees freedom of religion. Any violation of that fundamental principle, especially against non-Christians, is discrimination, as has been the case in France.
So long as a religious activity is within the law, there’s no reason to panic. Indeed, it should be welcome if it leads to ethical behavior and a more humane society. Masajid are serving as food banks for Muslims and non-Muslims alike. Sikh gurdwaras, for example, serve Sikhs and non-Sikhs alike at their langar, free mass feeding, including from mobile kitchens, as they did during Covid.
Muslims have also been engaging in outreach to peoples of other faiths. They raise funds for their neighborhood schools and hospitals. Their food banks serve people of all faiths and no faith.
THE RISE OF THE HIJAB
An unprecedented number of women the U.S., Canada, Britain, and parts of Europe have taken to the hijab as a marker of identity. Most of them have been born or raised in the West, and have been the first in their families to do so, often defying their parents. By proudly and fearlessly wearing their religion on their heads, they put themselves in the front lines of confronting both religious and gender discrimination. In my books, they are the real heroes of the post-9/11 world.
As Islamophobia intensified, Muslims closed ranks. Their varied theological, ethnic, linguistic, racial, cultural, and nationalist affiliations took a back seat to their pan-Islamic identity.
In Canada, where the national census-taking agency, Statistics
Canada, asks citizens how they identify themselves, only 48% of Canadian Muslims cited their ethnic or cultural identity as very important, but 84% cited being Muslim and 81% cited being Canadian as their primary identity, according to the 2021 census. More Muslim, more Canadian.
Muslims have strengthened institutions that amplify their voices within the democratic framework. That has also disabused them of the notion that influential Muslim states abroad, or the Organization of Islamic Cooperation, the 57-member umbrella organization of the world’s Muslims, would come to their rescue.
Greater independence has led to a greater awareness of the differing interpretations of Islam. What is permissible in India, or Pakistan, or Malaysia, isn’t in Saudi Arabia. Everything is permissible in the U.S. and especially in multicultural Canada, as long as it’s not against the law. That speaks, first, to the range of Islamic thought within the broad framework of the faith. But it also points to a greater truth, one that was enunciated in 1930’s British colonial India, not by some secular liberal but rather the rector of the orthodox madrasah Darul Uloom in Deoband, north of Delhi.
Maulana Husain Ahmed Madani opposed the 1947 division of India into a majority-Muslim Pakistan and Hindu-majority India. He argued that given the racial, ethnic, linguistic, cultural, and crucially, doctrinal diversity of Muslims, there was unlikely to be consensus on the nature of a new Islamic polity. Which Islam would Pakistan have? Only an authoritarian state could define and enforce the Islamic conformity it opted for. Therefore, the best protection for peoples of faith was a democratic state that stayed neutral between faiths and advanced mutual respect. His prescience is proving itself in the West. This is good news for both Muslims and the democracies that treat all faiths equally. Muslims have traditionally
divided the world in Dar al-Islam and Dar al-Harb, the dominion of Islam and the dominion that didn’t permit the free practice of Islam. Muslims in the West speak, broadly, of living in Dar al-Amn, an abode of peace, compared to zones of conflict and persecution in several Muslim lands.
Muslim Americans despairing at the unfolding of a second Trump administration need to take a long-term perspective. They are doing well in the West.
the Muslim/Arab vote for granted.
It was also important that Reps. Rashida Tlaib, Ilhan Omar, and Andre Carson held onto their seats despite the anti-Democratic trend.
In the 2021 Canadian federal election, 28 Muslim candidates ran and 12 won. Two have held senior cabinet portfolios: Omar Alghabra and Ahmed Hussen.
In Britain, 25 Muslims were elected in last year’s election. Five pro-Palestinian independents were elected in protest against
In the U.S., the hotbed of Islamophobia, we are familiar with Keith Ellison, the first Muslim elected to the House of Representatives. He took his oath of office in 2007 on a copy of the Quran owned by President Thomas Jefferson who, unlike contemporary American politicians, had bought an English translation of the Quran out of a “desire to understand Islam on its own terms, looking directly to its most sacred source.”
Despite the rampant Islamophobia, or because of it, Muslims have emerged with their identity intact and, at times, strengthened. This is one of the most significant yet least appreciated developments in the Muslim diaspora.
“There is an astonishing disconnect between the reality of Muslims making successful inroads in the media as writers and as elected representatives and businesspeople all over Europe and North America, and the continuation of a media narrative of Muslim unwillingness to ‘integrate,’” said Jytte Klausen, a Brandeis University professor and the author of “The Cartoons That Shook the World” (Yale University Press, 2009), about the Danish cartoons of the Prophet Muhammad.
Muslim advocacy groups have gotten stronger, learned the lingo of effective intervention in the democratic process, and have helped increase Muslim participation in elections as both voters and candidates.
Muslim American voters who sat out the presidential election in November to protest “Genocide Joe” Biden’s support of Israel over Gaza, or even voted for Donald Trump, made their voices heard. Some may now regret having voted for Trump, but that does not take away from the impact of the democratic power of their assertiveness in letting the Democratic Party know of their displeasure. The party now knows not to take
Britain’s support of Israel’s massacre in Gaza.
The mayor of London since 2016 has been Sadiq Khan. Earlier, he headed the legal-affairs committee of the Muslim Council of Britain. As a Labor Member of Parliament, he voted against Tony Blair’s draconian anti-terrorism legislation in 2005. In 2009, he was sworn in as a member of the Privy Council at Buckingham Palace on the Quran. Upon discovering that the palace had none, he left his copy there. And now, he has been knighted too.
In Scotland, Humza Yousaf became first minister in 2023, the first Muslim to lead a major U.K. party, and at 37, the youngest. In fact, he was the first Muslim to lead a democratic Western European nation. His wife, Nadia El Nakla, is a councilor in the City of Dundee, the first member of any minority elected there.
When Yousaf first entered the Scottish Parliament in 2011, he, too, took his oath on the Quran. When he was sworn in as first minister, he wore the traditional Pakistani outfit of long shirt and pantaloons. Watching him were his proud parents, including his hijab-wearing mother, Shaaista Bhutta.
Less known is that Muslim Americans are a highly educated and successful minority. They are disproportionately represented in professions such as medicine, pharmacy, and engineering. Contrast all the above with Europe where governments have tried to curb religious expression through discriminatory laws and practices while doing little to tackle entrenched discrimination.
Unfortunately, this is the path the French-speaking province of Quebec in Canada is following. It has banned the hijab, the Sikh turban, and the Jewish kippah, from the government and publicly-funded institutions. But the law is now being challenged before the Supreme Court of Canada, and on January 25, the court signaled that it would grant leave to appeal against the 2019 law.
As Martin Luther King, Jr., used to say, the battle for quality never ends. You have to be at it all the time. Democracy belongs to those who participate in it. ih
Haroon Siddiqui is the Editorial Page Editor Emeritus and former columnist of Toronto Star, Canada’s largest newspaper. His memoir, ‘My Name is Not Harry,’ is available on Amazon and Barnes &Noble. Siddiqui.canada@gmail.com.
Deporting Dissent: Weaponizing the U.S. Immigration System
From students to scholars, the crackdown on dissent is now a deportation campaign.
BY FAISAL KUTTY
At 6:15 a.m. on March 19, 2025, United States federal immigration agents in tactical gear descended on a quiet residential street in Northern Virginia. Their target: Badar Khan Suri, a Georgetown University scholar, a legal U.S. resident, and an outspoken critic of U.S. policy in the Middle East. Without a warrant or criminal charges, they arrested him outside his home. The Department of Homeland Security (DHS) justified this action with documents obtained by his lawyer that referenced his alleged “pattern of anti-American sentiment” and “pro-Palestinian advocacy.”
Within hours, Suri, who was transferred to a federal detention facility in Texas, is now in Louisiana. No formal charges have been filed. No court date has been set. His whereabouts were kept from his family and legal team for nearly 48 hours.
Suri’s case is part of a disturbing trend that has escalated since the new administration took office. The administration has launched a sweeping crackdown on political dissent through immigration enforcement — targeting not just undocumented migrants, but legal residents, academics, tourists, and even dual nationals — and it is doing so by twisting immigration law into a blunt instrument of repression.
a transplant nephrologist serving vulnerable patients, completed extensive training at Yale, the University of Washington, and Ohio State. Although she had no criminal record, officials claimed her presence posed a foreign policy risk. Her case highlights a disturbing shift: ideological affiliations or perceived sympathies, rather than criminal conduct, are being used as a basis for exclusion and deportation from the U.S.
The revival of Section 237(a)(4)(C)(i) of
detained by ICE agents after an iftar dinner. Hours later, his green card was revoked, and he was forcibly transferred from New Jersey to Louisiana. No charges. No hearing. Just the disappearance of an undesirable ordered by the state. A judge has temporarily blocked his deportation and moved the case back to New Jersey as the court decides the merits of the government’s position.
His alleged crime? Organizing a peaceful student encampment in support of Palestinian rights.
The administration’s dragnet has swept up many more, such as Rumeysa Ozturk, a Turkish Fulbright scholar and Tufts University. Ozturk, a doctoral student, was snatched in broad daylight by masked federal agents and flown 1,500 miles away to a detention facility in Louisiana because she co-authored an academic op-ed in March 2024 in support of the Boycott Divest and Sanctions movement.
A Brown University Assistant Professor and Lebanese-born physician Dr. Rasha Alawieh, a U.S. visa holder, was deported to Lebanon in mid-March 2025 despite an order from a federal judge halting her removal. U.S. officials cited her attendance at a public funeral for slain Hezbollah leader Hassan Nasrallah as grounds for deportation after finding photos on her phone. Alawieh,
the Immigration and Nationality Act has been central to this crackdown. Originally passed during the Cold War (1947-91), the statute allows for the deportation of legal residents if the Secretary of State believes their presence may cause “potentially serious adverse foreign policy consequences.” In effect, it allows for the deportation of individuals based on political speech, even if that speech is protected under the First Amendment.
During the second Trump Administration, this act has become a cornerstone of the president’s arch-conservative domestic agenda.
The highest profile case in which the Immigration and Nationality Act has been levied remains that of Mahmoud Khalil, a Columbia University graduate student and permanent U.S. resident. On March 8, he was
New York resident Yunseo Chung, a South Korean-born Columbia University student and permanent U.S. resident, narrowly avoided arrest after ICE attempted to detain her. A federal judge blocked her deportation and sharply criticized the government’s claim that her peaceful protest activities constituted a “foreign policy risk.” Alireza Doroudi, an Iranian PhD candidate in engineering at the University of Alabama, was quietly taken into custody with no criminal charges and remains in detention at the time of this writing despite no link to any activism being publicly presented against him.
Even those outside the U.S. borders are not safe. Ranjani Srinivasan, an Indian PhD student at Columbia, fled to Canada after learning she had been flagged by U.S. authorities. Her visa was revoked, ICE agents visited her home, and the DHS later posted footage of her at the airport while branding her a “terrorist sympathizer.” Leqaa Kordia, a Syrian American dual citizen and Columbia University medical researcher, was denied reentry after a family trip abroad. She had posted online condemning Israel’s military actions in Gaza.
In California, two German tourists were detained separately in San Diego and Tijuana, placed in solitary confinement, and subsequently deported after officers
reviewed their digital devices and found pro-Palestinian posts on them. A French physicist traveling to Los Alamos National Lab for a research project was denied entry due to private messages criticizing Trump’s climate policy.
Jasmine Mooney, a Canadian actress and entrepreneur was detained and shackled by U.S. border agents over a paperwork discrepancy related to her visa. Despite holding valid documents and having no criminal record, she was held for two weeks, placed in chains, and ultimately barred from entering the U.S. for five years. “It felt like I had been kidnapped,” she told The Guardian
In each case, no laws were broken. Those detained were not criminals or security threats. They were travelers, students, and scholars whose views clashed with the current administration’s ideological agenda.
What we are witnessing is not immigration enforcement. It is an ideological cleansing of America.
As The New York Times and The Guardian documented, border agents and ICE officials are now empowered to use artificial intelligence, facial recognition, and social media monitoring to flag individuals who express dissenting political views. In many cases, private groups like Canary Mission and Betar, a militant, right-wing, Zionist organization, are feeding names and digital dossiers to the DHS. Betar reportedly used facial recognition to identify international students protesting Israeli policies on campus and lobbied for their deportation (Adam Geller, AP national writer, Private groups work to identify, report student protesters for possible deportation, March 29, 2025, ABC News).
Students and faculty at Columbia, Harvard, and Stanford reported unannounced visits from federal agents or unexplained blocks on their visas. Some learned later that their names had been flagged by university trustees or external watchdog groups tracking “anti-Israel extremism.”
The legal architecture enabling this crackdown rests on vague statutes and court deference to executive authority, especially in immigration. The administration has taken full advantage of this deference by shipping cases to conservative jurisdictions like Louisiana’s Fifth Circuit Court, using sealed orders, applying rapid transfers, and issuing retroactive visa revocations to bypass due process.
In Ragbir v. Homan (2d Cir. 2018), the court held that retaliatory deportation for
protected speech is unconstitutional. Khalil’s lawyers have invoked this precedent. But in conservative circuits, judges are increasingly treating immigration as an exception to constitutional protections.
The U.S. presents itself as a nation governed by the rule of law, a place where rights are protected, free speech is sacred, and justice applies to all. But when immigration law is carved out as an exception, when it becomes a lawless zone where speech is criminalized and due process is ignored, that foundation begins to crack. If the government can detain, silence, and expel indi-
anti-Zionism with antisemitism has created a legal and rhetorical tool to punish both Palestinians and dissenting Jewish allies.
Maura Finkelstein, reportedly the first tenured professor dismissed over her anti-Zionist views by Muhlenberg College, said, “I wasn’t fired for hate speech. I was fired for my political opinions. For being anti-Zionist. For being vocal. For being a Jew who rejects Zionism.”
The consequences of this crackdown are far-reaching. It is reshaping the meaning of U.S. residency, border policy, and academic freedom.
The revival of Section 237(a)(4)(C)(i) of the Immigration and Nationality Act has been central to this crackdown. Originally passed during the Cold War (1947-91), the statute allows for the deportation of legal residents if the Secretary of State believes their presence may cause “potentially serious adverse foreign policy consequences.” In effect, it allows for the deportation of individuals based on political speech, even if that speech is protected under the First Amendment.
viduals based not on what they’ve done, but based on what they believe or say, then no one is truly safe — not immigrants, not citizens, not even those born on American soil. A democracy that makes dissent deportable does not just fail immigrants. It fails itself.
This assault on dissent echoes earlier moments in American history. The Enemy Aliens Act, still on the books, was once used to intern Japanese Americans and surveil Germans during World War II. Today, it underpins the logic of guilt by association: if you speak out on behalf of a disenfranchised group, your rights are conditional.
The second Trump Administration has also embraced blacklist tactics, much like those of the McCarthy era of the 1950s. Canary Mission and Betar maintain dossiers on students and professors who they consider to be critical of Israel. Those named often find themselves denied entry to the U.S., blocked from employment, or targeted by coordinated harassment campaigns.
Even Jewish activists can become targets. As University of Haifa professor Itamar Mann and Columbia University professor Lihi Yona argue in Defending Jews from the Definition of Antisemitism, the conflation of
According to the Center for American Progress, the administration’s enforcement strategy has diverted thousands of law enforcement personnel away from investigating violent crimes and public safety threats to instead focus on detaining students, tourists, and researchers for critical speech.
This isn’t about protecting Americans. It’s about making examples of those who dare to speak up.
If Americans allow the government to strip visas and green cards for expressing unpopular ideas, they legitimize a system where speech becomes a privilege, not a right and where political views determine one’s legal existence.
We’ve seen this before. In McCarthy’s America during the so-called Red Scare, the government came after communists. In Nixon’s America, it was civil rights leaders and the anti-war left. Today, it’s Palestinians, their allies, and all those critical of Trump’s embrace of state fascism.
Once they are all out of the way, who will the government come for next? ih
Faisal Kutty is a lawyer, law professor, and affiliate faculty member at the Rutgers University Center for Security, Race, and Rights. You can follow him on X @faisalkutty.
L.A. Muslim-led Health Clinic Has Served Communities in Need For Nearly 30 Years
From Abandoned Building to Health Care Network
BY AARICKA WASHINGTON
Kathryn Windley, 74, remembers hearing about the UMMA Health Clinic right after the 1992 Los Angeles Uprisings. Her daughter said she saw some “welldressed Muslims” by a nearby abandoned building where frequent drug use took place. Thinking they didn’t fit the picture, Windley drove over to figure out what was going on.
“In this neighborhood, two things stand out: white people and well-dressed Muslims,” Windley said. “I asked what was up, and they told me that they were planning to open a clinic in the area because we were underserved. I said, ‘Okay,’ and I told them, ‘You sure you want to put it here?’”
During a time when the South Central neighborhood of L.A. didn’t have many health services available for residents, UCLA students and Charles R. Drew University students teamed up to create the University Muslim Medical Association (UMMA), a free clinic funded by the two universities. In 1994, they progressed through the construction of a physical building and raised more than $1.3 million in investment capital. They opened their doors in 1996 and became an operational nonprofit the following year. Next year, in 2026, they will celebrate 30 years of operation.
Windley, her husband, and her family have been loyal patients at UMMA Health Clinic since the very beginning. She said the clinic has a place in her heart because it helped her family receive life-saving treatments; it helped her husband access medication for various health conditions, and it detected her granddaughter’s cervical cancer early enough for the condition to receive treatment. The clinic also helped Windley with her congestive heart failure.
“I’m still alive and my husband’s still alive, and my granddaughter is still alive,” she said.
Windley now serves the clinic as a board member and goes to UMMA once every three months for a physical exam and to renew her life-saving prescriptions.
UMMA: A COMPLETE HEALTH CARE NETWORK
What started off as a free clinic founded by medical students in a time of social unrest in South Central has transformed into a growing network of clinics that hosts schoolbased wellness centers, mobile health care facilities, and dental clinics. Last year alone, UMMA health served 8,358 patients, a 14% increase from the previous year.
“It was really a partnership between many faith communities — not just the Muslim community — [and university students] . . . coming together and trying to address the health disparities in South L.A.,” Adel Syed, the CEO of UMMA Health said. Syed has been the UMMA CEO since 2018, but his career with UMMA Health started in 2013.
Syed said that the original location on 711 West Florence Avenue was donated by City Councilmember Rita Walters who helped them to procure the building. It was then turned into a community health center which allowed them to start receiving federal funding leading to more structure within the organization. The establishment of a board of directors also allowed them to expand clinical locations.
In 2013, they opened a second location at Fremont High School which included a one-acre community garden. The clinical center there serves the local high school students as well as the community as a whole by providing primary care, pediatric care, women’s health care, and dental care to its patients.
Syed said the clinic started off with one or two employees and has now grown to 125 health care professionals. The clinic also partners with over 10 educational institutions from medical schools to nursing schools to dental schools. They’re also training the next cohort of leaders in health care.
Syed noted that there used to be a preceptor physician who supervised the clinic when it was fully volunteer based. Now they have full time physicians and nurse practitioners on staff. Preceptors are still present for students doing clinical rotations and undergraduates working on community-based projects.
Syed said the clinic’s success is due to the staff’s ability to focus on patient and community needs at a grassroots level no matter the service they provide.
What started off as a free clinic founded by medical students in a time of social unrest in South Central has transformed into a growing network of clinics that hosts schoolbased wellness centers, mobile health care facilities, and dental clinics.
“[UMMA staff] are really attuned to what the community needs,” Syed said.
He also said that the dedicated volunteers, full time staff, and board members who served patients at various points of the organization’s growth have made a huge difference.
When asked about concerns or fears about a Muslim-centric health clinic in the current political climate with rhetoric and threats against people who practice Islam, Syed brought back the original purpose of the founding of UMMA: “to be of service to the entirety of humanity and to serve [patients].” He also mentioned that a significant majority of the patients and staff at UMMA are not Muslim, even though the health care network was founded as a faithbased organization.
“Most of our staff is not Muslim, but the ethos of who we are, and kind of our beginnings, was inspired by Islam which holds true to today,” Syed said. “Given the current climate and given communities and political leadership at all levels, what’s important is that the community is being served. If we focus on community needs, and we focus on
our staff, our volunteers, and working with our dedicated board of directors, I think we can weather out any storm.”
According to the American Muslim Health Professionals, or AMHP, there are approximately 70 Muslim community-based health organizations in the U.S. in at least 22 states. In 2008, UMMA became the first Muslim American organization to be designated as a Federally Qualified Health Center.
According to the Pew Research Center, there are currently 3.45 million Muslims in the U.S., counting for about 1.1% of the total population of the nation. However, nearly 5% of American physicians are Muslim. But, while Muslims tend to be overrepresented in medicine, Muslim American physicians also face a “minority tax” which brings them uncompensated physical, emotional, and mental labor and discrimination in the field.
“There’s a large need [for] Muslim Americans who self-identify as Muslim American and would like to use their faith to propel them and to work in a health institution that is founded and inspired by faith values, just as there are Catholic
Health Systems, Jewish Health Systems,” Syed said. “And those are obviously inspired by faith, but they’re in service of humanity, and UMMA health seeks to be that for the American Muslim community [while being] open and inclusive to all [to further] public good and health equity.”
THE FUTURE OF UMMA SERVICES IN L.A.
Chief Strategy Officer Leigh Stenberg said that the clinic is currently focusing on expansion. One of their current efforts is a community program focused on food insecurity in partnership with Food Forward, an organization that takes excess food from farmers markets and distributes it to nonprofits throughout L.A. County.
“Pretty much every single one of our patients has food insecurity in some way, especially [when it comes to] access to fresh fruits and vegetables,” Stenberg said. “We knew that we wanted to give back.”
The clinic hosts a food drive every Wednesday. Last year, staff distributed just short of 500,000 pounds of food.
“[This is also a way] to make sure that community members are connected to health care. We can make sure that they’re getting the care that they need,” said Stenberg.
UMMA expects to open its first South Central L.A. urgent care and primary care center at the end of this year. It also plans to expand its coverage to San Bernardino by converting the Al Shifa clinic into an UMMA Health site.
“We want to be considered a health home for our patients,” Stenberg said. “We can provide everything under one roof.” ih
Aaricka Washington is as freelance reporter based in Los Angeles.
Americans Love Cheese, but it Might Not Be Halal
Use of Rennet in Cheese May Clash with Dietary Restrictions
BY MOHAMMAD ABDULLAH
Cheese is a nutrient-dense dairy product that provides protein, fat, and minerals, and although it is high in saturated fat and sodium, it is rich in calcium and protein. Cheese can also be preserved for much longer than milk. Today, Americans are consuming cheese and butter at a higher rate than ever before. Recently, the United States Department of Agriculture reported that butter and cheese consumption surpassed all previous records, reaching all-time highs of 6.5 pounds of butter per person and 42.3 pounds of cheese per person per year in 2023 (“Spread the News: Butter & Cheese Consumption at Record Highs as U.S. Demand for Dairy Spikes in 2023,” Nov. 26, 2024, International Dairy Foods Association).
“When it comes to great culinary creation, cheese has got to be at the top of the list. . . without it there would be no pizza
or lasagna,” food writer DB Kelly wrote in a 2022 article for The Tasting Table (DB Kelly, “Unique Cheese You Need to Try at Least Once in Your Lifetime,” Jan. 12, 2022, Tasting Table).
Cheese consumption has been increasing significantly in the Middle East and other Muslim-majority regions as well (“Analysis and Growth Projections for Halal Cheese Market,” February 2025, Future Market Insights). For example, in 2017, the market for certified halal mozzarella cheese from Campania, Italy had been booming with one in four mozzarella cheeses produced according to Islamic law (“Boom for halal mozzarella cheese, 24% produced by Muslims,” Aug. 2, 2017, Middle East Forum).
In 2022, Future Market Insights noted that the demand for halal cheese is anticipated to rise at a Compound Annual Growth Rate of 4.9% from 2022 to 2032, and the global halal cheese market is expected to be
worth $876.8 million by 2032 (“Halal Cheese Market (2022 to 2032),” September 2022).
“The halal cheese market shows rapid growth which meets consumers’ increasing need for halal-certified items. The market growth is primarily driven by both the increasing Muslim population globally as well as creating awareness about Halal dietary requirements,” the report said.
While cheese is popular among Muslims, the process of making it can introduce non-halal ingredients. With cheese as with all products therefore, Muslim consumers should read food labels before buying the product. Knowing what a product is made of can help us make more informed decisions to determine if it is suitable for our diet.
WHY CHEESE MAY NOT BE HALAL
One ingredient often required to make cheese is a group of enzymes called rennet. The type of rennet used in cheese production
is a major issue for individuals following halal, kosher, or vegetarian diets as well as other forms of dietary restriction.
Rennet is typically included in the ingredients list or listed as “enzymes” on food labels, but the source of the rennet is typically not disclosed to consumers. According to the Food and Drug Administration (FDA), “enzymes of animal, plant, or microbial origin may be declared as “enzymes” on a cheese label, with no delineation between animal forms and vegetable forms.” (Code of Federal Regulations, Title 21).
According to a 2024 article on the website Love to Know, “companies often change the ingredients they use when they make a product, so a cheese made with vegetarian rennet one week may be made with animal rennet the next” (Linda Johnson Larsen, “Cheese Without Rennet: Options for Vegetarians”, June 21, 2024, Health & Wellness, Love to Know). Some cheeses are even made using pork-derived rennet such as pecorino di farindola, a traditional Italian cheese using pig rennet used in the production process.
WHERE DOES RENNET COME FROM?
Rennet is the general name for enzymes that act upon proteins in milk and is usually derived from the stomach linings of young animals, often calves. According to Fermentaholics.com there are four types of rennet: animal rennet typically used for traditional, pressed cheeses like cheddar, microbial rennet (made from yeast, fungi, or bacteria) often used for softer, un-ripened cheeses like mozzarella, vegetable/ plant rennet used in some Irish cheeses, and Fermentation-Produced Chymosin (FPC), an artificially-produced enzyme that is used in many hard cheeses. It uses genetic engineering to produce animal enzymes in bacteria, fungi, or yeast(“What is Rennet? Quality Enzyme for Cheese’s Flavors and Textures,” 2024. Fermentaholics).
According to the Genetic Literacy Project (Aug. 16, 2024), today, 90% of the cheese in the U.S. is made using FermentationProduced Chymosin (FPC). However, it has been banned in several countries that do not allow genetic engineering of food products. In a 2024 report, the website Food Navigator said that despite vegetarian rennet being far more prevalent than it once was, animal rennet is still present in many cheeses (“Which cheeses still use animal rennet?” Sept. 9, 2024, Food Navigator).
However, there are a variety of cheeses
that can be made without rennet. For example, Indian Paneer is not made with rennet, and instead, cheesemakers rely on other acidic ingredients like yogurt or lemon juice to curdle the milk. Mozzarella, cottage cheese, and cream cheese also typically don’t require the use of rennet (“Rennet for Cheese Making: Everything You Need to Know,” Aug. 4, 2021, The Cheese Maker).
SCHOLARLY OPINIONS ARE MIXED
Islamic scholars are divided on the issue of rennet used in cheese production, particularly regarding whether rennet from an
Muslim in accordance with the Islamic law or contrary to it, in all cases, is permissible, as-long-as the animal in question is not a pig. The fuqaha explain, however, that it is better to avoid whenever reasonably possible when its source is unknown because of the difference of opinion between the Sunni School of fiqh regarding its permissibility and the doubt therein” (“Is Rennet in Cheese Halal or Haram to Consume,” Feb 5, 201, Seekers Guidance).
What Can Muslim Consumers Do?
According to some halal certification organizations, “while most cheeses are
While cheese is popular among Muslims, the process of making it can introduce non-halal ingredients. Consumers should read food labels before buying the product. Knowing what a product is made of can help us make more informed decisions to determine if it is suitable for our diet.
animal not slaughtered according to Islamic guidelines is permissible. Some scholars consider this form of rennet pure while others consider it impure. However, most Islamic scholars agree on the prohibition of pork-derived rennet, and the permissibility of rennet from properly slaughtered halal animals.
According to Dar Al-Ifta in Egypt, “it is permissible to eat cheese made with rennet from calves or other ruminant animals that are lawful for Muslim to eat even when these animals are not slaughtered according to Islamic precept as long as the rennet is not derived from pigs.” (“The permissibility of eating rennet-made cheese,” Feb 18, 2025, Dar Al-Ifta, Egypt).
And according to Yasir Qadhi, PhD, and Chairman of the Fiqh Council of North America (FCNA), “cheese, in all-of its commonly available varieties (except those that contain alcohol or pork as an added flavoring), is absolutely and totally halal.” (“Of Mice and Men — The Cheese Factor,” July 9, 2007, MuslimMatters).
An article in Seekers Guidance stated, “In the Hanafi School, rennet obtained from an animal slaughtered by a non-Muslim or
halal, some are doubtful or Mashbooh as many cheese brands do not explicitly state on their packaging where the enzyme used in their production comes from” (Islamic Food and Nutrition Council of America Halal Consumer Magazine, March 31, 2002).
To ensure that their cheese follows halal guidelines, consumers can call manufacturers to request to know the source of the rennet used in a given product. Manufacturers can also acquire halal certifications to appeal to customers with dietary restrictions.
This is also an opportune time for halal certification organizations to bring this issue to the FDA as the agency is currently finalizing a rule to amend regulations for certain cheeses (“Standards of Identity for Food,” March 14, 2024, Food and Drug Administration). Consumers can also be proactive by checking the ingredients list on cheeses to ensure that the rennet used in the manufacture of the product contains a “halal” or “vegetarian” label. ih
Mohammad Abdullah, DVM, served 29 years with the U.S. Department of Agriculture’s Food Safety and Inspection Service, the agency that regulates the meat industry. He is also the author of A Closer Look at Halal Meat from Farm to Fork (2016).
ENVIRONMENT
Majority of World’s Inhabitants Are Exposed to Polluted Air
Air Pollution Disproportionately Affects Underdeveloped Nations and People of Color
BY ISNA GREEN INITIATIVE TEAM
Fresh air is not as fresh as many may think. A majority of the world’s population is exposed to polluted air. It is one of the world’s largest health and environmental concerns and is the second-largest risk factor for early death according to a recent report by the Health Effects Institute (“New State of Global Air Report finds air pollution is second leading risk factor for death worldwide,” 2024, Health Effects Institute).
Those living in cities with chronically bad air have no choice but to inhale toxins. According to the World Health Organization (WHO), while air quality varies dramatically depending on specific location, natural geography, and other key factors, about 99% of the global population at some point has been exposed to air that doesn’t meet the organization’s standards for air quality (“Billions of People Still Breathe Unhealthy Air: new WHO Data,” April 4, 2022, World Health Organization).
“Clean air is a human right. Unfortunately, it is not a reality for a large proportion of the world’s population,” said Dr. Maria Neira, Director of the WHO Public Health, Environment, and Social Determinants of Health Department.
AIR POLLUTION AND ITS IMPACTS
Air pollution is the introduction and contamination of the indoor or outdoor environment by harmful materials. Inhaling fine particles is among the most damaging form of air pollution to human populations. The tiniest of these particles, measured as PM 2.5 (less than 2.5 microns in diameter), can travel deeply into the human respiratory system. The most common sources of PM 2.5 include vehicular emissions, industrial pollutants, and particulates created by fire, especially crop burning in rural areas. Coarser particles, known as PM 10 (less than 10 microns diameter), are linked to
agriculture, roadways, mining, or simply wind. Air pollution is also caused by other factors like forest fires and volcanic ash. The Clean Air Act, environmental protection legislation initially enacted in the United States in 1963, lists 187 hazardous air pollutants which are defined as any chemical, physical, or biological agent that modifies the natural characteristics of the atmosphere. Household combustion devices, motor vehicles, industrial facilities, and forest fires are common sources of these pollutants (Aniruddha Ghosal, “Virtually All Will Breathe in Foul Air,” Feb. 12, 2025, The Chicago Tribune).
The combination of outdoor and indoor particulate matter and ozone is one of the leading causes of heart disease, stroke, lower respiratory infections, lung cancer, diabetes, and chronic obstructive pulmonary disease (COPD). These pollutants not only take years from people’s lives but also infringe
Morning walkers seen during a cold and hazy morning at Kartavya Path near India Gate on December 9, 2023, in New Delhi, India.
substantially on the quality of life for those struggling to breathe polluted air.
According to the United Nations Health Agency, air pollution kills about 7 million people every year. For the millions living in some of the world’s smoggiest cities — New Delhi, India, Dhaka, Bangladesh, Bangkok, Thailand, Lahore, Pakistan, and Jakarta, Indonesia — bad air is inescapable. During the winter of 2024, smog in New Delhi and Lahore were the highest ever recorded on the Air Quality Index (AQI). Schools and other institutions were forced to close and respiratory illnesses spiked. A recent analysis by the U.N. children’s agency found that more than 500 million children in East and South Asia breathe unhealthy air. 100 children under five die every day as a result of this toxic exposure (“Toxic Smog Engulfs Northern India, Pakistan,” November 14, 2024, Deutsche Welle).
About 7 million people die every year due to ambient or household air pollution. Research shows that those at the greatest risk from particulate air pollution include: Individuals who are pregnant Infants, children, and people over the age of 65
People with respiratory illnesses
People with cardiovascular disease Black, Indigenous, and other people of color
Current or former smokers
People from low-income backgrounds
People who are obese or have diabetes.
Most air toxins originate from manmade sources such as automobiles, industrial facilities, and small area sources. Stationary sources like power plants, chemical manufacturing, aerospace manufacturing, and steel mills also emit air toxins. Air toxins are also released from natural sources such as large forest fires.
But the burden of air pollution remains greatest in low and middle-income countries. Indoor pollution rates tend to be highest in low-income countries due to a reliance on solid fuels for cooking and heating. Outdoor air pollution tends to increase as countries industrialize and shift from low to middle income economic status.
PRIMARY CAUSES OF INDOOR AIR POLLUTION
Wood, coal, or fuel-burning combustion
appliances
Tobacco products
Building materials and furnishings such as:
Air quality index – February 10, 2025
Clean air is a human right. Unfortunately, it is not a reality for a large proportion of the world’s population,” said Dr. Maria Neira, Director of the WHO Public Health, Environment and Social Determinants of Health Department.
Deteriorated asbestos-containing insulation
Newly installed flooring, upholstery or carpet
Cabinetry or furniture made of certain pressed wood products
Products for household cleaning and maintenance, personal care, or hobbies
C entral heating and cooling systems including humidification devices
Unvented malfunctioning appliances
Outdoor sources such as: Radon
Pesticides
Outdoor air pollution
Other sources of indoor air pollution include outside air, natural ventilation, and mechanical ventilation. Pollution can enter the home through openings, joints, and cracks in walls, floors, and ceilings, and around windows and doors.
Air movement associated with infiltration and natural ventilation is caused by air temperature differences between the indoors and outdoors and by the movement
of wind. Inadequate ventilation can increase indoor pollutant levels by not bringing in enough outdoor air to dilute emissions from indoor sources and by not carrying indoor air pollutants out of the area. When there is little infiltration, the air exchange rate is low, and pollutant levels increase. Pollutant concentrations can also remain in the air for long periods of time. If too little outdoor air enters indoor locations, pollutants can accumulate to levels that can pose health and comfort problems.
INDOOR AIR QUALITY AND ENVIRONMENTAL JUSTICE
Neither is the problem of air pollution isolated to communities in Asia. The American Lung Association’s State of the Air 2024 report found that despite decades of progress toward clean air, 39% of Americans live in places with unhealthy levels of air pollution, a number that was up from the previous year. In U.S. counties with the worst air quality, 63% of the nearly 44 million residents are people of color. (Steven Ross Johnson, “Cities
ENVIRONMENT
with the Worst Air Pollution in the U.S.,” April 25, 2024, U.S. News & World Report).
This discrepancy reflects the systemic environmental injustice toward people of color in the United States. It negates The Principle of Environmental Justice (EJ) as defined by the U.S. Environmental Protection Agency as “the fair treatment and meaningful involvement of all people regardless of race, color, national origin, or income with respect to the development, implementation, and enforcement of environmental laws, regulations, and policies.” Solutions to this environmental injustice in communities of color in the United States require that the state and local governments involve the affected communities in devising and implementing local solutions for environmental health problems including the persistent problem of poor air quality.
There are many ways individuals can reduce their role in the creation of air pollution. These include using public transportation, reducing energy consumption, moderating waste, and using air filtration and purification systems to improve indoor air quality. Additionally, to protect their own respiratory health, people can limit outdoor activities when air quality is at unhealthy levels and stay informed about real-time air quality conditions using apps.
However, the problem of air pollution requires the collective efforts of individuals, communities, and governments worldwide. Governments must facilitate the investment in energy-efficient power generation, improve waste management, and promote greener and more compact cities with energy-efficient buildings. Universal access to clean, affordable fuels and technologies including building safe and affordable public transport systems is necessary to reduce air pollution in vulnerable communities across the globe.
There are many ways an everyday person can work toward a cleaner future. Join local grassroots organizations focused on environmental justice, urge your representatives to push clean air policies, run for office and be the change you wish to see in the world. We must work towards a future where clean air is a fundamental human right, and every individual can live a healthy and fulfilling life.
The ISNA Green Initiative Team is your voice to advocate a better environment for all. We would appreciate your support for raising the voice for clean air for all. ih
Gardening Sprouts Mental, Physical, and Spiritual Benefits
Gardens Grow Growers Too
BY YUSRA SHAKAID
As of 2023, 55% of American families practice the art of gardening ( “American Home Gardening Statistics 2023: Indoor Plants, Vegetable Garden and More,” Bigger Garden.). Many took it on as a hobby following the Covid-19 pandemic as a way to pass the time. But gardening is an activity that goes beyond producing fruits and vegetables. It is actually greatly beneficial for one’s mind, body, and spirit. Muslim Americans can use gardening to grow closer to the Earth, God, and the deen
One of the many benefits of gardening is an increase in physical exercise given that major muscle groups are needed to use various gardening tools. Digging and raking especially, both of which are physically intensive, help build strength.
Since gardening is an outdoor activity, it can be a good source of vitamin D which can help prevent diseases and increase immunity. “People tend to breathe deeper when outside. This helps to clear out the lungs, improves digestion, improves immune response and increases oxygen levels in the blood,” said Sarah N. Syed, a psychotherapist at the Khalil Center in Chicago. “Getting outdoors is good for your physical and mental health. Just be mindful of sun exposure and employ best practices to avoid the risk of skin cancer.
Gardening can also give you a sense of accomplishment as you are producing something and caring for it daily. When you see all the hard work pay off with a luscious garden, your self-esteem soars.
In 2019, Alhuda Foundation in Fishers, Ind., started their own garden after acquiring an empty lot while their mosque was being renovated. The mosque
The ISNA Green Initiative Team is Huda Alkaff, Saffet Catovic, Nana Firman, Uzma Mirza, and S. Masroor Shah (Chair).
raised funds and volunteers helped with its building and daily maintenance. The garden took a few weeks to complete and required assistance from local farmers. Community volunteers helped with weeding and watering plants.
“Everyone loved harvesting the vegetables, and because the Midwest soil is so abundant and nutrient-dense, there was a lot of produce,” said Mardhia Shams, a community gardener in Georgia and Indiana. “I’d put [vegetables] in plastic storage bags for people to take.”
Shams noted community gardens at mosques also serve to attract more people to the premises. “People would come and care for [the garden] and [end] up praying at the mosque because they were already there for the garden,” she said.
Gardening can also be an educational experience for children because it shows them hard work can produce good results.
“[Gardening] can be a learning experience for children seeing a seed flourish from nothing to something,” Shams said. “The elementary school was connected to the masjid so they had learning classes [in] the garden… They germinated seeds and watched them sprout in small plastic baggies with wet paper towels [and] watered them daily.”
In 2009, then First Lady Michelle Obama planted the White House Kitchen Garden to initiate a national conversation around the health and wellbeing in the country. In time, that conversation led to Let’s Move! which she launched in 2010 to help children and families lead healthier lives. The White House has had multiple vegetable gardens since its completion in 1800: John and Abigail Adams, Eleanor Roosevelt, and Hillary Clinton all have had their own versions.
grown at home, “you also have the convenience of just getting them from your own garden.”
Growing fruits and vegetables at home also allows you to decide what kinds of fertilizers and pesticides your garden contains (Joe Hernandez, “Pesticides on produce: Some factors to consider when choosing your fruits and veggies,” April 3, 2024, NPR). The home garden is known to be the best source of chemical-free produce.
This allows for a lower chance of foodborne illnesses such as salmonella or E.Coli. Homegrown produce can also ensure that there are no harsh shipping conditions as the shipping process can also reduce the amount of nutrients in the produce (Heidi Godman,
Islam also promotes gardening as a way of sadaqah. Anas bin Malik (radi Allahu ‘anh) narrated that the Prophet said, “If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him” (Bukhari, Volume 3, Book 39, Number 513).
Another benefit of gardening is that it allows people to take in fresh air, relax, and reflect.
“Working with the soil, smelling the plants, and dirt, feeling the different textures, and seeing all the green foliage and flowers can help relax the mind and ground yourself,” Syed said. “When you ground yourself, you reduce stress, anxiety, and even built-up anger.”
Having a daily routine that incorporates gardening can be beneficial for mental health as well.
“Having a routine can give you a break from your stress and be a predictable, reliable thing to focus on when other parts of your life feel unpredictable,” Syed said.
She said self-care is an important aspect of Islam and gardening allows for alone time during the day to perform ibadah
“In Islam, we have the example of Prophet Muhammad (salla Allahu alayhi wa sallam) who would take time out to be alone and reflect and make dua,” Syed said. “Taking time to work on your garden and [allowing] yourself to experience this as a blessing of Allah (Subhana hu wa ta’ala) and see His Mercy and Blessings in the growth of life. . . can feel relaxing.”
Gardening has a dietary benefit too. Homegrown fruits and vegetables consumed fresh contain more intense flavors. Fruits in general are filled with fiber, vitamins, minerals, and antioxidants. Fresh produce can also lower the chances of heart disease and strokes and prevent certain types of cancer.
“If you go to the stores and you want organic [produce], you’ll end up paying double or triple,” Shams said. But with eating vegetables
“Backyard gardening: grow your own food, improve your health,” June 29, 2012, Harvard Health Publishing).
“The label may be organic but there may be very small amounts of pesticides that are still on the produce,” Shams said.
Islam also promotes gardening as a way of sadaqah. Anas bin Malik (radi Allahu ‘anh) narrated that the Prophet said, “If a Muslim plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, it is regarded as a charitable gift (sadaqah) for him” (Bukhari, Volume 3, Book 39, Number 513).
Islam endorses natural healing techniques. The Quran mentions at least 19 plants with medicinal benefits such as olives and figs as referenced in 95:1-8. Figs promote gut health and lower blood pressure, and olives can be used to treat over 70 diseases. The Quran also references gardens when it talks about the existence of God: “Who created the heavens and the Earth, and sends down rain for you from the sky, by which We cause delightful gardens to grow? You could never cause their trees to grow. Was it another god besides God? Absolutely not!” (27:60).
Gardening also allows you to give back to wildlife and attract pollinators. “Planting flowers with bright colors can attract bees [and] wasps, and [gardeners] can install bee hives and attract bees, which not only produce honey, but are also pollinators that help crops like vegetables,” Shams said.
If you are thinking about when to start a garden in the U.S., the ideal time would be after April following the last frost, however, depending on the specific region and crop, planting can also occur in late fall or early winter for cool-season vegetables as well. ih
Yusra Shakaib is a high school senior who enjoys writing and reporting.
Mohammed Kamarudin (MK)
Hosein
A Passion for Community Building & Development
1926–2025
Mohammed Kamarudin Hosein, popularly known as M. K. Hosein or MK, passed away in his homeland in Trinidad on Feb. 8, 2025.
MK was a part of the great team that nourished Northern Virginia’s All-Dulles Area Muslim Society (ADAMS Center) in its infancy. In fact, he coined the name of the group that it still uses today.
He was also a respected and influential member of the Trinidadian Muslim community.
MK was a key figure and a founding member of the Islamic Missionaries Guild of the Caribbean and South America (IMG). Through their efforts and foresight, the IMG contributed significantly to the growth of Islam in the Caribbean and South America. MK’s vast experience and knowl edge made IMG one of the most successful, influential, and recognizable Islamic organizations in all of Trinidad and Tobago.
MK’s work was focused on connecting Muslim communities in the Caribbean with international organizations across the globe who could bring their expertise and resources to Muslims in this region. One of these outreach efforts resulted in Dr. Ahmad Totonji, one of the founders of Muslim Students Association of the United States and Canada, coming to the Caribbean. Through this association with Dr. Totonji, Islamic scholars were brought to several fledgling Muslim communities in the Caribbean, providing critical teaching to help develop each of these communities.
As a result, he is well-known throughout Caribbean and South American Muslim communities as well as being prominent within the Islamic Institute of Islamic Thought (IIIT) in Virginia, the Muslim World League, and the World Assembly of Muslim Youths in Saudi Arabia.
From the period of the late 1990s until his passing, he sent emails and letters every two weeks to Muslim leaders imploring them to attend meetings that would result in the promotion of Islam for the benefit of Muslims. His efforts led to the donation of a substantial number of books on Islamic faith and history to Muslim communities throughout the Caribbean. While in Barbados to attend a wedding in 1990, MK even used that opportunity to facilitate a donation of Islamic books to the public library.
In his research paper entitled “Muslims in The Caribbean: Towards Increased Co-Operation And Integration” (February 2005), author Imtiaz Ali noted, “During the sixties, seventies and eighties, the IMG contributed tremendously to the development of Muslim communities throughout the Caribbean. [Haji] M.K. Hosein, secretary general of the IMG for several years, played a significant part in the IMG’s thrust in the Caribbean.”
Ali noted that during the 1990s, the defunct IMG gave way to the Caribbean Islamic Secretariat (CIS) as MK shifted from the IMG to serve as the Executive Director of the Islamic Secretariat of the Caribbean and South America. Ali also noted that while the CIS is at present the only body servicing the Muslim communities of the region, it has undergone several periods of reorganization, all of which have featured Mohammed Kamarudin Hosein as the key player. The approach of the CIS remains “to facilitate Islamic work” in the region. As a result, the composition of the CIS has always required a process of selection with MK being the selector.
As evidenced, the former Sterling, Va., resident “died with his boots on” as he continued his fight for Muslim unity and the promotion of the Islamic way of life in Muslim communities in the Caribbean and beyond.
Hajj Mohammed Kamarudin Hosein is survived by his wife Noorjahan Hosein, sons Abdullah Hosein and Noor Mustafa Hosein, and daughters Sadia, Soraya, and Fatima, as well as his grandchildren and great grandchildren. ih
Nuri (Norma) Alam
Educator, Chaplain, and Community Leader
1943–2025
Born Norma Kay Kessel, Nuri Alam grew up on a farm in Wheatfield, Ind. In her youth, she was active in 4H and the Sunshine Society and embraced their values of head, heart, hands and health, and love, charity, selflessness, helpfulness, service and kindness, respectively.
Nuri attended Indiana State University where she met M. Khurshid Alam, a professor at the nearby Rose-Hulman Technical Institute. The two were married in 1961 and Nuri was introduced to Islam.
The couple moved to Buffalo, N. Y., and had two children. The young family moved back to Indiana in 1965 and settled in Indianapolis where Alam took a professor position and Nuri continued her studies in computer science and mathematics, obtaining a MS with Honors from Purdue University.
The family also lived for many years in East Chicago, Ind., next door to Nuri’s parents. While in northern Indiana, they attended Masjid AlAmin in Gary and the Muslim Community Center in Chicago. As residents of Indianapolis, they were integral in the formation of Masjid Al-Fajr and the growing Muslim community.
Nuri and her husband were active in the Muslim community wherever they lived and were instrumental in establishing and supporting many Islamic institutions. They were tireless advocates and volunteers in the newly launched Muslim Students Association in the early 1960s, participating in prayers and community events in vacant classrooms of Purdue University.
from a home school to a formal school. She taught there and provided computer technical assistance. She also taught at Martin University.
In the late 1990s, Nuri joined the ISNA Chaplaincy Program and volunteered to provide spiritual support and religious education both at the Indianapolis Women’s Prison and at the Rockville, Ind., Women’s Prison.
Her dedication and commitment had her drive three hours round-trip to the Rockville prison almost every Tuesday between 2000 and 2020. Her impact was expanded through her work with the Community Outreach Network Services, a multifaith organization which helped people recently dismissed from prison to find gainful employment.
Nuri was a lifelong supporter of MSA and ISNA, volunteering and working in various areas, including convention planning and membership. After retiring from her first career as a programmer and technical manager, she joined the staff at ISNA in 2003. She was hired to apply her computer expertise in its database and electronic fund transfer program.
Ahmed ElHattab, former executive director of ISNA Development Foundation (IDF), who had worked closely with her, reminisced, “Sister Nuri tirelessly strived to build bridges with ISNA’s members and donors and maintained sound and updated data records. I always relied on her wisdom and sincere advice. She will be greatly missed. We pray for Allah’s mercy and forgiveness upon her soul.”
Nuri worked for ISNA until her retirement in 2024.
In both Gary and Indianapolis, Nuri volunteered in organizing women’s groups and educational programs for children and was active in MSA conventions. Dr. Freda Shamma, one of Nuri’s close friends for many years, remembered when they attended MSA events when both their children were little. “I was very fond of her and her loyalty to Islamic work and her humor.” Shamma smiled when recalling their shared joke years later of planning a Grand ISNA scooter race during an ISNA annual convention, riding their motorized wheelchairs down a corridor.
For recreation, Nuri and her young family enjoyed camping outdoors, traveling around the country, and appreciating the awe-inspiring scenery provided by God. Some of the places they visited include the highest Rocky Mountains, the Grand Canyon, Niagara Falls and many seashores.
Nuri and Khurshid lived in Jeddah, Saudi Arabia, from 1979 through 1983 and performed Hajj in1980. She taught at the American Muslim School, while he taught at the university.
Upon returning to Indianapolis, she continued her work in the Muslim community, especially with youth and women. She served on the founding board of Madrasa Tul-Ilm as it transitioned
ISNA Executive Director Basharat Saleem said, “Sister Nuri Alam was a valuable member of our ISNA staff and the community. She demonstrated unwavering commitment, professionalism, and kindness, leaving a lasting impression on everyone around her. Her contributions to ISNA are many, and her dedication to the organization’s mission and values will always be remembered. We send our prayers for Sister Nuri.”
While teaching at Martin University, she met Mark Hostetler, a chaplain serving in the Sheriff’s Office. They were married in 2016 and settled on land in western Indiana. Nuri’s dream was to retire on land out in the country where she could watch deer and wild birds from her porch.
Nuri was preceded in death by her first husband M. Khurshid Alam. She is survived by her second husband Mark A. Hostetler and her sister Suzanne. She also leaves behind, her daughter Mariam, son Anver and his wife Debbie; her grandchildren Christina and Sarah; and her great-grandchildren Issac, Rose, and Jacob.” As a final blessing, Nuri was able to travel to California to visit all her descendants a few months before her passing.
Nuri was beloved by the many people whom she touched with her selfless generosity and humility. She was a friend to all, offering knowledge and guidance with wisdom and compassion. ih
Islamic Horizons thanks Habibe Ali, an ISNA veteran, for this compliation.
Francis Anthony Boyle
A Tireless Advocate for Justice
1950–2025
In 2016, the Washington, D.C.-based El-Hibri Foundation instituted the Fearless Ally Award to recognize allies to Muslim American communities. Among its most deserving candidates should have been University of Illinois College of Law Professor Emeritus Francis Anthony Boyle, Jr. A posthumous award may well be in order.
“Assalamu Alaikum” were the first words that Professor Boyle greeted me with when I met him during a 2008 visit to the University of Illinois for a job interview. Though he was not part of the hiring process, when I expressed my interest in meeting him, he graciously welcomed me to his office. We engaged in an enlightening discussion on the post-9/11 world, the erosion of the rule of law, and the dissertation I was working on at the time. He generously shared his insights from experiences at the United Nations and his encounters with the FBI on the university campus, demonstrating his deep commitment to legal and ethical principles. I was a great admirer of his work as were many lawyers and international affairs professionals who drew inspiration from his principles and from his advocacy.
argued that it functioned as “the world’s Bantustan for the Jews,” suggesting that Palestinians should sign nothing with Israel and allow it to collapse under the weight of its own policies.
His commitment to justice extended beyond the classroom. He played a pivotal role in drafting the U.S. domestic implementing legislation for the Biological Weapons Convention resulting in the Biological Weapons Anti-Terrorism Act of 1989 which was unanimously approved by Congress and signed into law by President George H.W. Bush. His legal acumen was sought after by numerous international entities, including serving as counsel for Bosnia and Herzegovina in its genocide case against Serbia before the International Court of Justice. Boyle was instrumental in preparing and filing the genocide case against Serbia, one of the most significant legal efforts to hold a state accountable for crimes against humanity. He also represented two Bosnian associations in their pursuit of justice ensuring that the atrocities committed during the war were not forgotten.
His academic and professional journey was marked by intellectual rigor and a fearless commitment to justice. He earned his BA in political science from the University of Chicago in 1971 before obtaining his juris doctor, magna cum laude, from Harvard Law School in 1976. He further solidified his expertise in international law by earning both an MA and a Ph.D. in political science from Harvard University in 1983.
As a professor at the University of Illinois College of Law for over four decades, Boyle shaped the minds of countless students in international law, human rights, and U.S. foreign affairs. His scholarship was groundbreaking with contributions such as World Politics and International Law and Destroying World Order: U.S. Imperialism in the Middle East Before and After September 11. Other seminal works include The Palestinian Right of Return Under International Law; Palestine, Palestinians, and International Law; Biowarfare and Terrorism; and Protesting Power: War, Resistance, and Law His writings have shaped global discourse on war crimes, human rights, and international justice.
“Throughout his productive life, Francis associated himself with many neglected struggles for justice, with special attention given to opposing Israel’s treatment of the Palestinian people, which he termed genocidal as early as 2009. He acted as a legal advisor to the Palestinian Authority and the Palestinian negotiating team,” said Professor Richard Falk, Professor Emeritus of International Law at Princeton University.
Boyle, a staunch advocate for Palestinian rights, fearlessly supported their struggle for self-determination and denounced Israeli occupation and human rights abuses. In an article published by the Atlantic Free Press, Boyle referred to Israel as “Jewistan” and
Beyond Bosnia, Boyle was a steadfast advocate for Tamil rights, working tirelessly to highlight the plight of the Tamil people in Sri Lanka. He played a critical role in the legal groundwork for the Transnational Government of Tamil Eelam, advocating for Tamil self-determination and holding Sri Lanka accountable for human rights violations and war crimes. His work provided a legal framework for the Tamil diaspora to seek justice on the international stage.
His legal and advisory work also extended to indigenous nations such as the Blackfoot Nation, the Nation of Hawaii, and the Lakota Nation, demonstrating his unwavering support for self-determination and justice for historically marginalized peoples. His unwavering stance on international justice often placed him at odds with powerful interests, yet he remained undeterred. Boyle was a fearless critic of U.S. foreign policy and an outspoken advocate against war crimes, nuclear proliferation, and state-sponsored oppression.
Boyle’s legacy is one of moral courage. His friend and fellow scholar Richard Falk noted that Boyle exemplified the rare combination of scholarly brilliance and ethical activism, embodying the true spirit of a progressive international legal expert. While his outspoken nature and uncompromising positions sometimes drew controversy, his dedication to justice was undeniable.
Boyle was a towering figure in the field of international law, a tireless advocate for justice, and an unyielding defender of human rights. His legacy will continue to inspire generations of lawyers, scholars, and activists committed to the pursuit of truth and justice.
His passing is not just a moment for reflection but a call to action — to continue his relentless pursuit of justice and human rights.
Francis Boyle’s departure leaves a void in the world of international law and human rights, but his impact endures. May he rest in power, and may his work continue to serve as a beacon for those who seek justice in an often unjust world.
Dr. Boyle is survived by his wife Glenna and his children Francis, Philip, Patrick, Michael, Anne, Stephen, Jane, and Jeanne. ih
Contributed by Faisal Kutty, J.D., LL.M.
NEW RELEASES
Perfect Victims and the Politics of Appeal
Mohammed El-Kurd 2025. Pp. 256. PB. $17.99. HB. $62.80 Haymarket Books, Chicago, Ill.
I
n Perfect Victims and the Politics of Appeal, writer, poet, journalist, and organizer from Jerusalem, Occupied Palestine, Mohammed El-Kurd, issues an urgent affirmation of the Palestinian resistance and refusal — an ode to a nation’s steadfastness.
Palestine is a microcosm of the world; It is stubborn, fragmented, dignified, and in flames. While the Western-armed-and-financed settler colonial state of Israel continues to inflict devastating violence, fundamental truths are deliberately obscured. The perpetrators are coddled while the victims are accused, tried, and sentenced in the court of public opinion.
Why must Palestinians prove their humanity? And what are the implications of such an infuriatingly impossible task? With fearless prose and lyrical precision, Mohammed El-Kurd refuses a life spent in cross-examination. Rather than asking the oppressed to perform a perfect victimhood, El-Kurd asks friends and foes alike to look Palestinians in the eye, forgoing both deference and condemnation.
Palestine reveals how we see each other while showing markedly how we see everything else. Combining candid testimony, history, and reportage, El-Kurd presents a powerfully simple demand: dignity for the Palestinian people.
Being Jewish After the Destruction of Gaza: A Reckoning
Peter Beinart
2025. Pp. 192. HB. $23.40. PB $18.25. Kindle $13.99
Knopf, New York City, N.Y.
Peter Beinart states that one story dominates Jewish communal life: that of persecution and victimhood. This persistent story erases much of the nuance of Jewish religious tradition and warps our understanding of contemporary conditions in Israel and Palestine. After Gaza, where Jewish texts, history, and language have been deployed to justify mass slaughter and starvation, Beinart argues that Jews must tell a new story. After this war, whose horror will echo for generations? The Jewish community must do nothing less than offer a new answer to the question: What does it mean to be a Jew?
In this New York Times Bestseller, Beinart imagines an alternate narrative that draws on other nations’ efforts at moral reconstruction and a different reading of Jewish tradition. A story in which Israeli Jews have the right to equality, not supremacy, and in which Jewish and Palestinian safety are not mutually exclusive, but are rather mutually intertwined. This new story that Beinart imagines would recognize the danger of venerating states at the expense of human life. In Being Jewish after the Destruction of Gaza: A Reckoning, Beinart offers a passionate but measured argument that will expand and inform one of the defining conversations of our time.
One Day, Everyone Will Have Always Been Against This Omar El Akkad 2025. Pp. 208. HB $28.00 PB $30.00 Kindle $14.99
Knopf, New York City, N.Y.
On October 25, 2023, three weeks after the genocidal bombardment of Gaza began, Omar El Akkad — an award-winning novelist and journalist — said in a post on X, “One day, when it’s safe, when there’s no personal downside to calling a thing what it is, when it’s too late to hold anyone accountable, everyone will have always been against this.” This tweet has over 10 million views.
As an immigrant who left Egypt to resettle in Canada, El Akkad believed that the West promised freedom and justice for all. But in the past 20 years, reporting on the War on Terror, Ferguson, climate change, Black Lives Matter protests, and more, and after watching the unmitigated slaughter in Gaza, El Akkad has come to the conclusion that much of what the West promises is a lie. In his new understanding, there will always be entire groups of human beings that the West never intended to treat as fully human. This wholesale castigation applies not just to Arabs, Muslims, or immigrants, but to whoever falls outside of the boundaries of white, Western privilege.
One Day, Everyone Will Have Always Been Against This is a chronicle of that painful realization, a moral grappling with what it means to carve out some sense of possibility of existence in a time of carnage.
This, El Akkad’s nonfiction debut is a heartsick breakup letter with the West. It is a brilliant articulation of the same breakup we are watching all over the United States in family rooms, on college campuses, on city streets. And the consequences of this rupture are just beginning. This book is for conscientious people who want something more than what the West regularly provides.
Night of Power: Calamity in the Middle East
Robert Fisk
2024. Pp. 672, PB $25.35
Fourth Estate Ltd./HarperCollins, London, U.K.
T
he final work from foreign correspondent Robert William Fisk, published four years after his death, picks up the story in the Middle East where his internationally bestselling The Great War of Civilisation left off, starting with the aftermath of the United States invasion of Iraq in March 2003.
From the Arab uprisings and the Syrian Civil War to Israel’s destruction of Palestine and Lebanon, Fisk condemns the West’s ongoing hypocrisy and interference while
revealing the horrific truth of life on the ground in the Middle East. Unafraid to criticize authority and unpick complex truths, Fisk creates a compelling narrative weaving together passionate and engaging journalism, historical analysis, and eyewitness reporting.
With a postscript by wife, Nelofer Pazira-Fisk — an Afghan-Canadian filmmaker, author, and human rights activist — and a foreword by award-winning journalist Patrick Cockburn, Night of Power delivers an essential account of the last twenty years of Middle Eastern history, exposing the inescapable consequences of colonial oppression and violence arising in the West and targeting the sacred lands and the ancient peoples of the Middle East.
Understanding Hamas: And Why That Matters
Helena Cobban and Rami G. Khouri 2024, Pp. 244. PB $17.96 OR Books, New York City, N.Y.
Cobban and Khouri, with the book, Understanding Hamas, offer much-needed insight into a widely misunderstood movement whose involvement in a just resolution of the Israel/Palestine conflict will be critical.
Across Western mainstream discourse, the Palestinian resistance movement Hamas has been subjected to intense vilification. Branding it as “terrorist” or worse, this demonization intensified after the events in Southern Israel on October 7, 2023.
This book, neither advocates for or against Hamas, but in a series of rich and probing conversations with leading experts, it aims to deepen understanding of a movement that is a key player in the current crisis. It looks at, among other things, Hamas’s critical shift from social and religious activism to national political engagement; the delicate balance between Hamas's political and military wings; and its transformation from early anti-Jewish tendencies to a stance that differentiates between Judaism and Zionism.
Maqasid Al-Shariah and Biomedicine: Bridging Moral, Ethical, And Policy Discourses
Aasim I. Padela 2025. Pp. 228. HB $29.95.
PB $29.95
International Institute of Islamic Thought, Herndon, Va. I n Maqasid Al-Shariah and Biomedicine: Bridging Moral, Ethical, And Policy Discourses, Padela addresses a notable gap in Islamic scholarship by exploring links between the maqāsid al-Sharī‘ah (the goals or objectives of sharia) and contemporary healthcare. Discussions about maqāsid have become prevalent within Muslim public, professional, academic, and policy circles, as they are seen as means to bridge the classical tradition with modern exigencies. Here, Padela critically engages with maqāsid thought in relation to the concepts, goals, practices, and social structures of biomedicine, highlighting both the potential and limitations of current approaches. This book thereby aims to inspire an interdisciplinary dialogue, motivating scholars to refine maqāsid theories, update implementation frameworks, and conduct applied research to address contemporary bioethical challenges. By addressing questions about the relevance of maqāsid to healthcare and societal well-being, as well as their potential to inform healthcare practices and policies, the book lays essential groundwork for scholarly engagement at the intersection of Islamic law and biomedicine.
The Religion Is Easy: Inspiration for Those New to Islam
Adam Brown (ed.)
2025.Pp. 256. PB. $17.57
Tughra Books, Clifton, N.J.
Islam continues to be a source of curiosity in a world where many other faiths are losing followers. Intended as inspiration for minds curious about Islam, the book addresses some of the most central issues in Islam such as the pillars of Islam and the many scientific discoveries that relate to the Quranic prophecy. It also includes concepts like the authorship of Islamic scripture and poses suggestions as to why people continue to convert to the faith. It Emphasizes that Islam is not a difficult, exotic, or austere religion, but one that is easy to understand and easy to follow. This book provides a modern, data-centric angle that will appeal to non-Muslims by arguing that the world is created, not simply random. While combating the misunderstanding and mistranslation of Islamic concepts such as jihad and fatwa often found in western media, The Religion is Easy also describes some heroes of Islam, from the Prophet’s time (e.g. Bilal ibn Rabah [‘alayh rahmat]) to the present day (e.g. Sadio Mané — the Senegalese soccer star widely regarded as one of the greatest African players of all time).
40 Hadiths for Children Yasmin Ayub 2025. Pp.95. PB. $9.95
Tughra Children, Clifton, N.J.
There is a strong tradition that Muslim children learn and memorize at least 40 hadiths from the Prophet Muhammad (salla Allahu ‘alayhi wa sallam). The 40 Hadiths for Children is a beautiful, color-rich, inspirational compilation safeguarding this tradition. Each hadith in the book is followed by an easy-to-follow explanation along with guidelines for young Muslim learners. This collection features themes from the importance of prayer and love of God to virtuous behaviors as prescribed by the noble Prophet. ih
