“Where is God’s help,” Muslims ask. In Palestine and around the world, in times of mild, moderate, or extremely severe injustice, the question comes up. We believe fully in the promises of Allah, that He is the wisest of the wise, the Most Merciful, the All-Seeing, and that He is just. We believe that He responds to the prayers of the righteous and the oppressed. Thus, how do we reconcile our understanding of those promises with the extended suffering experienced by individuals or groups of people in the world, such as in Gaza today? First, we begin with foundations. Who is Allah? Allah is the one and only God, Creator and Sustainer of the created world. He is perfect. He has no flaws. When we say Allah is the All-Wise, it means that His wisdom places everything in the right place, right time, and in the right way, sometimes for some reason or wisdom that we cannot know, see, or comprehend with our limited minds. If we were to comprehend them, we would be at the level of the Divine, but we are limited human beings. Allah is perfect, so if He tells us there is no injustice from the Creator to the creation, then we believe in what He says without any doubt whatsoever. We do not question Him, and we do not question Divine destiny, but we may wonder at times about the suffering that we experience or see others experiencing. Second, Allah has informed us about the reality of this world. So, when we wonder about the suffering, we remember that this is the life of trials, sometimes easy and sometimes difficult. What follows is that this life is an opportunity to practice patience and perseverance, an opportunity to do good. And we are to remember that this life is short and fleeting. The afterlife is eternal, the life of consequences, of reward or punishment, and the opportunity for rights to be truly restored in the court of Allah. Allah is aware of the good-doers and promises that an eternal life of bliss will be worth whatever has befallen them in this world, where those in Paradise will have whatever they desire (see Qur’an 50:35). These are the people who express gratitude to Allah for guidance, protection against ongoing difficulties, and the fulfilment of His promise of paradise. The evildoers, the oppressors, those who violate the rights of God and creation, will face accountability as Allah The Just sees fit. He is more just, wise, and merciful than we can imagine, and we are not in a position to question His authoritative decisions. If we establish this fact and believe in it, and are constantly reminded of it, it helps us to frame this life’s trials through that lens. Some people are good, and some are evil, and Allah is aware and will compensate both. The final verse revealed to humankind summarizes this reality perfectly: “Be mindful of the Day when you will be returned to Allah, then every soul will be paid in full for what it has done, and none will be wronged” (Qur’an 2:281). Third, Allah has informed us of His promises and that His promises are true (see Qur’an 35:5). He has informed us about the acceptance of the prayer of the oppressed, the righteous, the one who sincerely calls upon Him, and that not only are His promises true, but also that He is nearby (see Qur’an 2:186). Someone may wonder, then, where is Allah’s response to the du’a of the people of Palestine? The answer to that is found in the narration where Prophet Muhammad said to those with him: “There is no Muslim who calls upon Allah, without sin or cutting family ties, but that Allah will give him one of three answers: He will quickly fulfill his supplication; He will store it for him in the Hereafter; or He will divert an evil from him similar to it.” They said, “In that case we will ask for more [in du’a].” The Prophet said, “Allah has even more” (Musnad Ahmad). While du’a is answered in different forms, the one calling upon Allah is always rewarded for every single sincere du’a, and no du’a goes unanswered. Furthermore, one cannot ignore Allah all year and then make du’a and expect, even demand, it be fulfilled immediately on their terms, giving up if it’s not manifesting the way they requested. Du’a, as we are taught in Islam, is a means of communication and relationship between the Master and the servant, the Creator and the created being. It is an ongoing relationship, whether in times of ease or difficulty, whether to cry out in desperate need or to express gratitude, amplified if the believer is consistently pious all year. Making du’a shows that the believer recognizes how much we are in need of Allah, regardless of how much one has been blessed with worldly things, or not. The truth is that we are always in need of Allah, not just during calamities. Additionally, one does not know which form the du’a is being accepted in, but one must persevere and not be hasty, for Allah’s promise is always true. Fourth, we learn from stories of the most righteous humans, the prophets and messengers. We learn that Allah could instantly change a person’s situation but sometimes tests the believer for various reasons in His unlimited wisdom. If anyone “deserved” instantaneous relief from oppressors and the fulfillment of their requests, it would be the prophets who went through severe pain for years, sometimes decades, with patience and sincere dedication. This is a lesson we learn historically and, also, we see today in the resilience of the righteous Muslims in Gaza. Their faith is tested, their sins are purified, their rank in paradise is raised, their du’a is elevated, their resilience is strengthened, their eman is manifest, their shahaadah (martyrdom) is eternal bliss. Their worldly loss leads to increased gratitude and trust in Allah, and their firmness is inspiration

One of my earliest experiences at an Islamic conference was when I attended the ISNA Convention in Washington D.C. over two decades ago. It was the first time the Islamic Society of North America held its annual convention in D.C., after establishing it in Chicago for the previous 38 years. It was also its first large event after the attacks of September 11, 2001. The inaugural session of the 39th Annual Convention in 2002 opened with a solemn prayer for the victims of the 9/11 terrorist attacks. The theme of the convention was “A Call for Peace and Justice,” and began with moving speeches from a multitude of Muslim leaders from around the country. Among the many leaders who made statements during the opening session was Imam Benjamin Pérez, whom I would later meet at a session by and about Latino Muslims. Prior to leaving my house for the conference, I grabbed a pin with a Puerto Rican flag and secured it on my hijab, above my heart. I had only been Muslim for three years, and I was living in Maryland at the time. I did not know many Latino Muslims personally, so I held the hope that if there were any present at the ISNA convention, they would notice my pin and approach me. As I zigzagged through the crowd of Muslims, hoping to spot another Puerto Rican or Latin American, I was utterly disappointed. In the sea of familiar-looking faces, there was not one that shared my background. But just when I started to lose hope, a friend pointed out a session on the convention’s printed program. There was a panel discussion about Islam among Latino Americans whose speakers included Muslims with Spanish names. When I checked the session’s time, I realized that it had already started, so I took note of the hall number and sprinted there. When I made it to the conference room completely out of breath, it was packed. There were only a few seats left, so I made my way to an empty chair and sat down to listen, in awe of the mostly Latino Muslim panel. It was the first time I heard Muslim leaders who shared some of my cultural background. The panelists included Mexican American Imam Benjamin Pérez (may Allah have mercy on him), a Dominican brother named Isa Contreras, and others. They spoke about the growing number of Latin Americans embracing Islam, their own experiences embracing Islam in their respective communities, and the work that still needed to be done to bridge the gap between Muslims and our Spanish-speaking neighbors. After their presentations there was a question-and-answer session, so I eagerly stood up, approached the available microphone, told them my story, and asked how I could get in touch with other Latino Muslims. I think I was still catching my breath when I suggested I get the contact information of the Latin American Muslims on the panel so I could stay in touch with them. Finding others like me was important, because even though Muslims all constitute one brotherhood and sisterhood, human beings tend to seek out people of similar backgrounds and experiences. Through this meeting, I was introduced to the Latino American Dawah Organization (LADO) led by Mexican American Juan Galvan, whose online presence on Yahoo! Groups allowed me to connect with Latino Muslims from around the country. In the following years, I would develop relationships, join dawah efforts, and volunteer at different organizations to translate material into Spanish. Eventually, when I married another Hispanic convert, together we founded an organization called Hablamos Islam(We Speak Islam) with the purpose of creating educational resources about Islam in the Spanish language, with Latino families in mind. Eventually, it also evolved into creating programming and literature for children. Dawah organizations often forget to factor the youth into their outreach efforts, but when Latino families are entering the faith in rising numbers, it is only natural that they need educational tools for their children. I learned this firsthand. During this whole process, I had children of my own, and now my eldest is in his late teens. Although Latino Muslims were becoming increasingly visible– seeking higher Islamic education and forming their own organizations and programs – there were (and still are) areas of outreach that are lacking. Fast-forward over twenty years later to 2023. Allah has a way of bringing things full circle. A few months ago, I had the pleasure of helping to organize and participate in the Spanish sessions at the ICNA-MAS Convention 2023 in Baltimore, Maryland. I was not a newcomer, having been involved in the planning of Spanish language, convert, and sisters’ programs since 2010. Yet after over a decade of involvement in the weekend-long, eman-boosting conference, I noticed something different in the audience. This time as I sat on a panel with two other Latino speakers, I saw something incredible. Two young couples walked into the hall, and I recognized the wives – both were South Asian and daughters of two sisters I knew personally but I had not seen since the Covid lockdowns began in early 2020. I would have wondered why they were walking into a Spanish-only session had it not been for the gentlemen beside them. The girls had gotten married recently and both their husbands were Latinos. The two young men had converted to Islam, one Mexican and the other Guatemalan. The theme of this past year’s convention was “Preserving Faith, Building the Future,” and I was speaking about the importance of educating our families about Hispanic Heritage. And there in front of me was an example of what a future looks like where Latino Muslims and those of all different backgrounds come together to not only coexist but accept one another as equals. Twenty years after that panel of Latino Muslim speakers called for the Muslim ummah to recognize and reach out to Latinos, we have a thriving community of intercultural couples, generations upon generations of Latin American Muslims, Latino organizations,

ICNA CSJ Date published: Thu, 31 August 23 This Monday is Labor Day; for many of us, this is indicative of a long weekend, perhaps you have travel plans or a bar-b-que in the works. Labor Day is a day to celebrate and recognize the labor workers that keep our country going. Between bites of hotdogs and burgers, it’s imperative that we understand that the history of Labor Day stems from the Industrial Revolution in America, a time when most people, regardless of age or gender, were working hard to contribute to America’s growing economy. This resulted in illness, abuse, long hours, and almost no breaks. As groups of workers banded together to demand better conditions, they went on strike, taking off to parade across New York City to raise awareness for their plight. Thus, the origins of Labor Day were born. Labor Day obviously has its roots in the American tradition, but the Islamic emphasis on worker’s rights is also clear. The worker, he who earns money using his labor and skill in order to provide for his family, is respected in the Islamic tradition. To work, while trusting in Allah, to better one’s condition, is an Islamic principle, and may even be considered an act of worship according to some hadith. Thus, it follows that justice towards the worker- one’s employee or laborer, is a fardh (obligation) upon every Muslim. On a small scale, we all understand what this means. Business owners who directly oversee their employees should pay fair and reasonable wages, demonstrate kindness to their employees, be understanding in cases of illness and family obligation, and pay their employees on time. Similarly, the average person, when hiring an expert to perform a service, should follow the same ideas, and treat their workers with respect. On a larger scale, however, we must understand that Islam’s emphasis on worker’s rights demands attention to policy that is shown to improve workers’ conditions. Such policies include raising the minimum wage, demanding a living wage, workday and work week caps, overtime policies, and even labor unions, which protect workers in case of oppression. Though these policies help to further justice for everyone, Muslims often find themselves removed from lobbying efforts for these policies, in comparison to policies related to the First Amendment,  immigration, and even criminal justice. These, however, are essential fights to be involved in, for the betterment of our own communities, and all the hard-working people that allow this country to move forward. The AFL-CIO, or American Federation of Labor and Congress of Industrial Organizations, is an organization that works to support Labor Rights. They are the largest Labor Rights interest group in the country, and work to further causes that support workers in the United States and abroad. Their program Labor in the Minbar is an initiative to connect Muslims to the Labor Rights movement, by highlighting the importance of Union Representation, Worker’s Rights, and other important causes at the mimbar during Labor Day weekend. ( To view a preview of a khutbah about labor rights, click here) From a faith perspective, Muslims are commanded to stand up for justice and to implement the ideals of justice in our own communities and at large. This Jummah, you may or may not see representation from the AFL-CIO in your masajid, asking for your support. Your khateeb may or may not remind you of the importance of standing up for your brothers and sisters who are fulfilling the commandments of working hard for their families. Still, it is important that this year, and in the years to come, Muslims are aware of the fight for labor rights, and involved in the work of securing justice for workers. We ask that you speak about Labor Rights to your children and to those you come across this weekend. Let us begin with a well-intentioned conversation about the importance of this issue to our family and friends. You can use our Resources on Labor Rights to help you navigate these conversations. Then, we can interact with workers in our own communities, our local AFL-CIO organization, or even your nearest ICNA Council for Social Justice chapter to join a movement that is integral to our ideals of justice.

Introduction: Perceptions Shaped Through Media The role of television in today’s world is vital in shaping the perceptions of millions of individuals regarding their understanding of different cultures, religions, and communities. Unfortunately, Islam, one of the world’s largest religions, is often underrepresented or misrepresented in mainstream television shows and movies. These misrepresentations are detrimental as they perpetuate stereotypes about Muslims, influence hatred, and contribute to Islamophobia. To work against these harmful stereotypes in the media, it is important to dismantle them and understand new ways to promote accurate and nuanced portrayals. According to a report issued by the USC Annenberg Inclusion Initiative, in which researchers investigated 200 top-rated television shows from 2018 and 2019 that aired in several countries and surveyed 8,885 characters with speaking roles, it seemed that the majority of Muslim characters, if represented, were misrepresented1. Despite Muslims being the most racially and ethnically diverse group in the world, the majority of Muslim characters were depicted as Middle Eastern or North African men, and were often linked to violent acts and behaviors. While 30% of the characters were perpetrators of violence, 40% were targets of such attacks. Furthermore, less than a third were portrayed as native English speakers, highlighting Muslims as “foreigners,” according to NPR2. Muslim women were severely underrepresented, and when they were– they were portrayed as “endangered” or “fearful.” Due to a lack of understanding about Muslims and their diverse communities, stereotypes such as Muslims being violent or endangered are perpetuated in the media to bring about a wrongful understanding to individuals about what Islam truly represents. Understanding and Identifying Misrepresentation There are many examples in which Muslims are misrepresented on television, and it may be important to identify a few in order to be able to recognize them when they appear. One example is the television series “Homeland,” which depicts Muslim characters as terrorists or having terrorist sympathies. The representation in this show feeds into the narrative that Muslims are a threat to national security. According to the Harvard Political Review, “The primary goal for Carrie Mathison, the female protagonist, is to take down the fictitious terrorist leader Abu Nazir. Nazir who, along with all the other “bad guys” in the show, are Muslims.”3  While the show isn’t completely black and white and also depicts the American government as corrupt, there are many subtle instances of Islamophobia that may perpetuate stereotypes within the show. Other television shows, including “24” and “24 Legacy,” and films, such as “True Lives,” “American Sniper,” and “Executive Decision,” further associate Islam with terrorism and violence which contributes to Islamophobia. These examples highlight the need for greater diversity and accurate representation of Muslims in movies and TV shows. Correcting Misconceptions: Islam’s Stance Looking at the consistent issue of misrepresentation, it is important to understand what Islam really says about violence, terrorism, and even women’s oppression that these shows are depicting– in order to recognize the casual Islamophobia these shows portray. Islam is a religion of peace and mercy, and does not condone terrorism in any form. According to the Quran, the Holy book of Islam, and the Sunnah, the teachings of Prophet Muhammad (peace be upon him), murder is a major sin in Islam. It was even warned that on the Day of Judgement, “The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed.”4 God also says in the Quran: “God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes.  God loves just dealers.” (Quran 60:8) The act of inciting violence or terror in the hearts of defenseless civilians, the bombing of innocent men, women and children, and the destruction of civilians’ buildings and properties, are all detestable acts in light of these Islamic texts as well as others. The violent and terroristic events associated with Muslims therefore have nothing to do with Islam, as a person who commits these actions would be guilty of violating the laws of the faith. Many are susceptible to the stereotypes regarding Islamic terrorism due to the actions of a few extremist individuals who do not represent Islam for what it truly is. What about TV shows that depict Muslim women to be oppressed? Shows such as Netflix’s Elite, which depicts a Muslim girl taking off her hijab for a guy and due to her subjection to the overbearing control of her father, push stereotypes that Muslim women are oppressed or even under a man’s control. The truth is, while the Quran and Islam emphasize the well-being of women, certain cultural traditions often discriminate against them.5 The Quran admonishes men who oppress or ill-treat women6: “O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take away part of the dowry you have given them – except when they have become guilty of open lewdness. On the contrary, live with them on a footing of kindness and equity. If you take a dislike to them, it may be that you dislike something and Allah will bring about through it a great deal of good.” (Quran 4:19) Islam was one of the first religions to ban female infanticide, promote marital equality, grant women financial rights, allow for divorce, and promote shared parenting.5 However, the misalignment often arises from cultural practices, where husbands assume positions of authority, divorce is made challenging, and certain customs distort the original intent of practices such as polygamy and veiling, rendering them instruments of oppression. TV shows and films therefore portray negative cultural traditions instead of the true image of Islam. Responsibility of Media: Shaping an Informed and Inclusive Future Therefore, accurate portrayals of Islam on television are crucial for fostering understanding and promoting tolerance. TV shows and movies have the power to break down barriers and encourage dialogue by portraying the true essence of Islam, rather than continuing to showcase it as a religion

The Qur’an: A Literary Masterpiece That Transcends Generations   The Qur’an, the holy book of Islam, is widely regarded as a literary masterpiece. Its profound impact on Arabic literature, its eloquence, and the timeless message it conveys have captivated both scholars and believers for centuries. The Qur’an’s literary miracles extend beyond its religious significance, enticing readers of diverse backgrounds with its linguistic brilliance and rhetorical power. In this article, we will explore some of the remarkable features of the Qur’an’s literature, shedding light on its unique qualities that attest to its divine origin. Linguistic Excellence   The Qur’an was revealed in the Arabic language, and it showcases unparalleled linguistic excellence. The book’s language is pristine, with a flawless blend of eloquence, rhythm, and precision. Despite being revealed more than 1400 years ago, the Qur’an’s linguistic beauty remains unmatched. Its expressive metaphors, captivating narratives, and compelling arguments demonstrate the ingenuity of its composition, leaving a lasting impact on those who delve into its verses. For instance, Quran 54: 1-5 with their rhythmic structure and poetic eloquence, illustrate the Qur’an’s linguistic excellence. Verses 1-5 describe the event of the splitting of the moon, using concise and powerful language that evokes a sense of awe and wonder. Linguistic Miracles   One of the Qur’an’s remarkable literary miracles lies in its linguistic structures and patterns. From intricate rhetorical devices to mathematical phenomena, the Qur’an displays an array of linguistic marvels. One such example is the frequent use of symmetric and balanced sentences, demonstrating a precise balance in word count and rhythmic arrangement. This structural consistency adds to the Qur’an’s aesthetic appeal and reinforces its divine nature. Chapter 55, named The Most Gracious (Al-Rahman) showcases the Qur’an’s linguistic miracles. The chapter repeatedly poses the rhetorical question, “So, which of the favors of your Lord would you deny?” This refrain creates a rhythmic pattern that emphasizes gratitude and reflection, leaving a profound impact on the reader. Eloquence and Sublimity   The Qur’an’s eloquence transcends conventional human composition. Its verses possess an inherent power to stir emotions, inspire contemplation, and challenge intellect. The language flows effortlessly, captivating the reader with its profound depth. The Qur’an’s ability to evoke strong emotions and to instill tranquility in the hearts of its readers is a testament to its profound impact. Chapter 1, also known as The Opening, represents the eloquence and sublimity of the Qur’an. It is a concise chapter of seven verses, yet its words carry immense weight, expressing the believer’s plea for guidance and the recognition of Allah’s sovereignty. Vivid Imagery and Parables   The Qur’an employs vivid imagery and parables to convey its messages effectively. It employs metaphorical language to paint vivid pictures in the minds of its readers, enabling them to visualize concepts and moral lessons. These literary devices enhance comprehension and create a lasting impact, fostering a deeper understanding of the Qur’an’s teachings. Chapter 16 named The Bees gives the parable of the bee and illustrates the Qur’an’s use of vivid imagery. The chapter describes the bee’s meticulous gathering of nectar and the production of honey, drawing a parallel to the order and purpose in the universe, thereby inviting reflection on Allah’s wisdom and creation. Cohesion and Thematic Unity   Despite being revealed over a period of 23 years and covering various subjects, the Qur’an exhibits remarkable thematic unity. Its verses seamlessly interconnect, forming a cohesive narrative that addresses diverse topics such as theology, morality, history, and guidance for personal conduct. The coherent structure of the Qur’an testifies to its divine authorship, as the intricate interplay of themes and ideas could not have been achieved through human endeavor alone. The second chapter of the Quran is the longest chapter in the Quran. Despite its length, it exemplifies the Qur’an’s thematic unity. It covers a range of subjects, including faith, law, and guidance for the community, while maintaining a consistent narrative thread that emphasizes the importance of obedience, justice, and righteousness. Qur’an’s Unique Qualities: A Divine Testament   The literary miracles of the Qur’an stand as a testament to its divine origin. Its linguistic excellence, eloquence, vivid imagery, and thematic unity all combine to create a profound impact on readers. The Qur’an’s timeless literature transcends cultural and linguistic barriers, captivating hearts and minds across generations. Its unique qualities continue to inspire, offering guidance and solace to those who seek truth. As we delve into the literary miracles of the Qur’an, we are reminded of its divine message and the endless wonders it holds for those who explore its pages.

Societal Changes and Shifting Morality A few months ago, while scrolling YouTube, an 80s movie I’d watched with my son appeared. Clicking for a glimpse, I noticed the actresses’ dresses, reminiscing about how society has changed due to technology. Everything, from fashion to eating habits have changed,, and opinions on right and wrong are now up for debate as the world rapidly transforms. What is Morality and Why is it Needed? According to Oxford Dictionary morality is “a particular system of values and principles of conduct, especially one held by a specified person or society.” Humans possess a fundamental sense of morality, but its intricacies can lead to complexity. Take, for instance, those who condemn murder and capital punishment, yet support abortion as a matter of choice. If moral values are fluid and open to change according to the whims and wishes of a group of people, it would cause massive corruption as the powerful in any society will assert their influence and suppress the masses. One might argue that constitutional laws are based on logic to cater to the needs of the people. However, how do we interpret the vast difference in these laws? Consider the diverse legal age of marriage worldwide: some places allow marriage at 12, deeming it acceptable, while elsewhere, it’s classified as child abuse. Surprisingly, in California, there is no legal age for marriage while New York amended its laws not too long ago. We assume that we have the liberty and a free will to live by our wishes however we want. In reality, at any given time, we are constantly following some type of standard. It is the conditioning that we are exposed to in any given society that forms our perception and ideas about life. That is the reason why different regions have different cultures and traditions. So if the cultures are so vastly different from each other then how do we know if a certain speech or action is right or wrong? Who determines what is evil and what is good? How do we know if a certain action is beneficial or a means of corruption? One nation may be called civilized at a given time, yet a change of era may characterize that nation as not so civilized after all. Who Sets the Standards? Science is usually taken as a criterion whereby everything is based on qualitative and quantitative evidence. As we progress technologically, we are able to make better equipment to measure and experiment with. This enables us to measure things more appropriately and revise the scientific theory. There will never come a time when we can say that science can explain all the things in the universe as facts. After all, we have been in this universe for millions of years and the scientists can’t agree on some of the basic theories. Similarly, the concept of morality varies greatly across cultures and eras.  Culture is also one such lens through which people view morality. In pre-Islamic days, it was an acceptable practice to bury baby girls alive. Nowadays, in some countries this same practice has shaped into aborting female fetuses. One can clearly see the problem of taking morality from culture alone. Islam’s Perspective Islam emphasizes morality and provides well-established laws and principles for a healthy society. Unlike cultural perceptions of right and wrong, Islamic laws are unchanging, yet adaptable to diverse cultures worldwide. What was immoral in the past remains so, regardless of societal norms today. The Islamic guidelines have endured the test of times and there is nothing that needs to be reformed. These laws are God centric and emanate from belief in one true God. It’s this very belief that transformed an unruly, divided pre Islamic society into one of the greatest civilizations of the world known as Islamic civilization. Oneness of God provides an anchor for a society that benefits the whole of mankind. Embracing Divine Guidance The One who created us has the wisdom to know what is good for us. Just like every sophisticated machine or program comes with its user manual, we too are given instructions to abide by so as to achieve a balance in life and prosper collectively. There is no other creation on this planet who is intellectually superior than us. Then how can we not have guidelines? One argument against Islam is that it imposes numerous restrictions, and some argue that humans should have more freedom to pursue happiness. However, consider the implications of complete freedom, like someone crossing a red light for their momentary joy. If this mindset becomes widespread, it could lead to chaotic and dangerous consequences. How Divine Guidance Shapes Society’s Well-Being and Choices As of 2020, the USA had over 16,000 rehab centers, and the numbers are increasing. However, in Medina, when divine revelation prohibited alcohol, the streets were filled with discarded alcohol, and there was no need for rehab centers. This was because the faith of the people in the Almighty and All-Wise God led them to believe in adhering to the code of life revealed by Him. This is not to take away from the importance of rehab centers, but religion and God play an important role in the healing process. Understanding that what God legislates is ultimately moral and in the best interest of the individual and society gives one strength to make the right decision. Have more questions? Call 877-WhyIslam, you deserve to know!

By Laura El Alam I’m considering becoming a Muslim, but I’m hesitant about wearing hijab. What should I do? For women in the West who decide to embrace Islam, wearing a headscarf (also called hijab or khimar) can be the most difficult step. There may be various reasons why a woman hesitates to cover her hair. Over the years, fellow converts have told me: I’m not ready to tell everyone that I’ve become a Muslim, but a headscarf will effectively make that announcement to the world. What if I’m harassed or discriminated against because of hijab? I’m a feminist and I’ve always associated modest dress with oppression. I’m afraid my loved ones will think I’m “un-American.” I just don’t feel like my true self with a headscarf because it’s not part of my culture or heritage. Won’t it be hot or uncomfortable? Someone told me that hijab isn’t really mandatory. Lots of Muslim women don’t cover their hair. Why should I? First I would like to say that these feelings are normal and human. You’re not a weak Muslim if you’re a convert who’s struggling with the idea of committing to hijab. It can be difficult to make significant, visible, deeply personal changes, and wearing hijab takes courage and determination. When I was learning about Islam over twenty years ago, one of my first comments was, “I could never wear a scarf or give up my blue jeans and T-shirts!” Continue Reading