Bangladesh’s Student Protests Topple an Oppressive Regime
In late summer, students across universities in Bangladesh hosted various demonstrations, protesting a revival of a quota system where descendants of the fighters of Bangladesh’s liberation in 1971 would be awarded with government jobs. This accounts for around 30% of government jobs. At the time of the protests, there were 18 million unemployed young people in Bangladesh. Students formed a countrywide movement to protest for reform of the quota system, coined “Students Against Discrimination.” What started as peaceful protests quickly turned deadly, with Bangladeshi police killing a student coordinator, Abu Sayed. The video of Sayed’s killing sparked even more protests, with thousands of students pouring into the streets. Protesters were sparked further by the way the government refused to meet any demands. Sheikh Hasina, Bangladesh’s prime minister, ruling for over 15 years, called protesters “Razakar,” which is an offensive term used for collaborators. Protests turned more violent when police started attacking more and more student protesters in Dhaka. The government then shut down universities and cut off the internet. According to Al Jazeera, at least 187 people were killed, and 1,000 were arrested between July 10 and July 20. On July 18, it was reported that the internet in Bangladesh was cut off by authorities. The next day, armed forces fired at large crowds of protesters. After the days of violent response to protests, the Supreme Court on July 21 decreased the 30% quota to 5%, and reserved a 2% quota for ethnic minorities. The rest of 93% of civil jobs will be decided on merit. However, protests continued because a curfew was still imposed on universities, internet was not fully restored, and the arrest and killings of student demonstrators were too violent. Protesters renewed their demands, which then included the release of protest leaders, lifting of curfews, and reopening of universities. An estimated 300 protesters died at the hands of the government. BBC reports that around 32 children died during the demonstrations. A mass protest in Dhaka’s central square eventually forced Hasina to resign and flee the country, ending her 15-year rule. After Hasina’s escape, the Bangladeshi president released several prisoners charged under false circumstances, that were imprisoned by Hasina’s orders and under her direction, among them her opposition leader. Though her long-standing rule was unpopular for many reasons over the years, it was the violence against students which finally led to the collapse of her rule. Students could not bear the injustices perpetrated against their friends and community members.
Coming to Islam: Maurice Hayes
Habeeba Husain A young Christian man never thought the Muslim friend he played basketball with in his twenties would re-enter his life nearly fifteen years later as his brother in Islam. “I was praying for him, and I felt like at the same time, he was praying for me,” said Maurice Hayes, 39, of New Jersey who converted to Islam this past Ramadan. Although he grew up in a religious Christian family, Hayes’ level of practice see-sawed throughout his life. His parents were both very much involved with their local church, but he described himself as a backsliding Christian, a person who is not fully practicing and moving away from God as a result. But when he entered his late twenties, Hayes decided to go all-in to his religion. “I know the Bible almost like the back of my hand,” Hayes said. “I could empathize with people based upon their struggles, and I could resonate with them on this level…Jesus said this, Paul said this…I could put a message together.” Diving so deep into learning the Bible made Hayes almost too knowledgeable in the subject. He was able to argue from both sides. He found holes, things that just didn’t add up in the text. “There were too many contradictions within the book for me to just go forth and practice,” Hayes said. Additionally, Hayes took issue with other Christian preachers that used the “you’re going to Hell” approach. He quoted Matthew 7:21-23, “Not everyone who says to me ‘Lord, Lord,’ will enter the kingdom of heaven.” With this clearly mentioned in the scripture, Hayes would question the preachers, “So how do you know that you’re going to make it?” The inconsistencies within the scripture and this popular approach to preaching Christianity pushed Hayes into agnosticism. “I knew there was a creator, but I couldn’t figure out who it was,” Hayes said. For over a decade, Hayes lived a secular lifestyle all the while knowing God was out there. His Christian roots taught him to seek God’s help and fast when facing a difficulty, and he continued to practice this from time to time throughout his life even as an agnostic. When Hayes distanced himself from Christian practice, his relationship with his family members soured. He didn’t agree with their methods of practice of the Christian faith that, in his view, contradicted the Bible. Things like putting up a Christmas tree or drinking alcohol made no sense to him, and thus, he was fine living a secular lifestyle—he wasn’t looking for a replacement religion. However, this mindset shifted in October of 2023. All over his social media timelines, Hayes saw the gruesome images coming out of the Gaza strip. For months, his eyes and ears unwillingly became witness to Israel’s atrocities against the Palestinian civilians. It was these people who reminded Hayes of someone very familiar to him. “I’m seeing people worshiping, in spite of all the suffering,” Hayes said. “If there’s any example of what Jesus was like—suffering and still praising God, crucified and still praising—this. This is it.” People across the world have seen the photos and videos from the Gaza strip, things like entire neighborhoods destroyed in the background of a sole survivor holding his decapitated dead or a father mourning while carrying his child’s lifeless body. But despite the unimaginable images, the world—including Hayes—heard the Palestinian people still say, “Alhamdulillah,” or “All praise is due to Allah,” illustrating their immense trust in God’s decree and firm belief of better days to come in Heaven. In his own life, Hayes said he has troubles. From his family to his business, he felt things were falling apart. But observing the steadfastness of the Palestinian people opened his eyes. “I can’t feel bad for my situation, because they’re suffering one thousand times more than I am—and they’re still worshiping God,” Hayes said. Then he decided, “Let me look into their faith.” As Hayes began to research Islam, he came across videos and articles that debated and pointed out the same flaws he saw in the Bible. He realized he wasn’t alone in his thinking, and in fact, there were millions who felt the same way. The more he learned about Islam, the more he filled the gaps left by his former faith. “I love the fact that the Quran is preserved. I love the fact that I can speak about it with full confidence, whereas I would have doubts before [with the Bible],” Hayes said, referencing the idea that the holy book of Islam has remained unchanged, protected by God. Since the time of the Prophet Muhammad (may the peace and blessings of God be upon him), people have been memorizing the Quran and passing it down to subsequent generations both through an oral and written tradition. This past Ramadan, Hayes privately took his shahada, the Islamic testimony of faith in which a person declares, “There is no god but Allah, and the Prophet Muhammad (may the blessings and peace of God be upon him) is His final messenger.” This entered him into the fold of Islam. He was officially a Muslim, just like his friend from a decade and a half prior. Hayes wanted to reconnect with his Muslim basketball buddy, but didn’t even have his current phone number. He logged onto LinkedIn, took a deep breath, and sent a direct message to share his good news. His friend of course shared in his joy of this new chapter and volunteered to drive him to a local mosque to declare his faith publicly and meet the greater Muslim community. “I had to thank him,” Hayes said. “I [told him], ‘I know you were praying for me. I was praying for you to become a Christian. I know you were probably praying for me to become a Muslim. I owe this to you.” With his newfound faith—his gift from God—Hayes cannot help but feel a deep sense of gratitude. Gratitude for guidance from Allah’s Quran, gratitude for the friendship all those years ago
The Burden of Interest: Why Islam Prohibits Usury
In the United States, debt has become an inescapable part of life for millions. As of 2024, American consumers owe a staggering $1 trillion in credit card debt alone, with average household balances exceeding $7,000. Student loan debt has surpassed $1.7 trillion, affecting over 43 million borrowers. Mortgages, auto loans, and personal loans add hundreds of billions more to the nation’s debt burden. Behind much of this debt lies a common thread: interest. Interest, the cost of borrowing money, has become so ingrained in our financial system that many view it as an unavoidable reality. Yet, Islam questions this assumption and takes a firm stance against interest in all its forms. The Concept of Riba in Islamic Law To understand why Islam prohibits interest, we must first delve into the concept of “riba” in Islamic law. Riba, often translated as “usury” or “interest,” is considered a major sin in Islam. The Quran, Islam’s holy book, contains several verses condemning riba in the strongest terms. One such verse states, “O you who have believed, do not consume riba, doubled and multiplied, but fear Allah that you may be successful” (Quran 3:130). The prohibition of riba in Islam stems from several fundamental principles. First and foremost is the concept of social and economical justice. Islam views the charging of interest as an exploitative practice that widens the gap between the rich and the poor. When a lender charges interest, they are guaranteed a return regardless of the borrower’s circumstances or the success of their venture. This transfer of risk from the lender to the borrower is seen as unjust, particularly when it leads to a cycle of debt that can trap individuals and families in financial hardship. Moreover, Islamic economics emphasizes the importance of risk-sharing in financial transactions. The ideal Islamic economic system encourages partnerships where both parties share in the profits and losses of a venture. This approach is believed to foster a more equitable distribution of wealth and promote economic stability. Interest-based lending, on the other hand, is seen as divorcing money from real economic activity and encouraging speculative behavior. Principles Underlying the Prohibition of Interest Another key argument against interest in Islamic thought is that it represents “money making money.” In Islamic economics, money is viewed as a medium of exchange, not a commodity in itself. The idea that money should increase in value simply by being lent out is considered unnatural and harmful to the economy. Instead, Islam encourages the investment of capital in productive enterprises that create real value and contribute to societal well-being. The prohibition of interest also relates to the Islamic concept of wealth as a trust from God. In this view, all wealth ultimately belongs to God, and humans are merely stewards entrusted with its management. Charging interest is seen as an abuse of this trust, as it allows the wealthy to increase their riches without effort or risk, often at the expense of those in need. Critics might argue that without interest, there would be no incentive for people to lend money or save. However, Islamic finance has developed alternative models that aim to achieve similar economic functions without resorting to interest. These include profit-sharing arrangements (mudarabah), partnerships (musharakah), and cost-plus financing (murabaha), the details of this arrangements are beyond the scope of this article. Islamic banks also offer savings accounts that provide returns based on the bank’s profits rather than a predetermined interest rate. It’s worth noting that the Islamic prohibition on interest extends beyond personal loans to encompass all forms of interest-based transactions, including government bonds and corporate debt. This comprehensive approach reflects the belief that the harmful effects of interest permeate all levels of the economy. Challenges and Implications in the Modern World The Islamic stance on interest has gained attention beyond the Muslim world in recent years, particularly in the wake of financial crises that have highlighted the instabilities in the global financial system. Some economists, both Muslim and non-Muslim, have argued that interest-based lending contributed to these crises by encouraging excessive debt and speculative behavior. However, implementing an interest-free economy in the modern world presents significant challenges. The global financial system is deeply intertwined with interest-based instruments, and many argue that abandoning interest entirely would be impractical or even harmful to economic growth. Nonetheless, the growth of Islamic finance in recent decades demonstrates that alternative models are possible and can coexist with conventional finance. For many Muslims, avoiding interest is not just an economic decision but a matter of faith and ethics. This can present challenges in navigating the modern financial landscape, particularly in non-Muslim majority countries where interest-free options may be limited. Some Muslims choose to avoid debt entirely, while others seek out Islamic financial products or make use of interest-free lending circles within their communities. The Islamic prohibition of interest also raises broader questions about the nature of money and finance in our society. It challenges us to consider whether our current financial system truly serves the needs of all members of society or whether it perpetuates inequality and instability. While a complete overhaul of the global financial system is unlikely, the principles underlying the Islamic stance on interest may offer valuable insights for reforming and improving our economic practices. Ultimately, the Islamic prohibition of interest is rooted in principles of social justice, risk-sharing, and the nature of money and wealth. While it stands in stark contrast to the interest-based system that dominates global finance today, it offers an alternative perspective on economic relations that prioritizes equity and social welfare. As Americans grapple with the burden of debt and interest, the Islamic approach to finance provides food for thought on how we might create a more just and stable economic system for all.
Reflections on Muharram and Ashura
Reflections on Muharram and Ashura As we welcome the new Islamic year we should take time to reflect on ourselves and how we can make this year better than the last. Learning about the virtues of Muharram and Ashura can help us understand how we can start off strong and set ourselves up for a successful year ahead. Muharram marks the beginning of the Islamic calendar and is said to be the most virtuous of the 4 sacred months. The word ‘Muharram’ itself means ‘the honored and sacred one.’ It is the only month attributed to the name of Allah as The Messenger of Allah saw said, “The best month for observing fasting after Ramadan is the month of Allah, Muharram, and the best salah after the prescribed salah is the salah at night.” (Muslim) The significant day of Ashura also lies in the month of Muharram which is one of the reasons that makes it the most virtuous of the sacred months. Ashura is the tenth day of Muharram and fasting on this day pre-dates back to pre-islamic era. When the Prophet Muhammad saw arrived at Madinah the Jews were observing the fast of Ashura and they said this is the day when Musa became victorious over Firaun. On that the Prophet (saw) said to his companions, “You have more right to celebrate Musa’s victory than they have, so observe the fast on this day.” (Bukhari) Fasting the day of Ashura was made obligatory in the first year of hijrah and voluntary in the second year after the revelation of the month of Ramadan. The Prophet Muhammad (saw) encouraged fasting on the 10th of Muharram and intended to also fast on the 9th as a way to distinguish Muslims from the disbelievers. It is said, “The fasting of the day of Ashura will expiate the previous years’ sins.” (Ibn majah) Many events of the past related to the victory of God illustrate the significance of this day as well. This includes the parting of the Sea for Musa AS to escape the tyranny of Firaun, the landing of Nuh AS ship on mount Judi escaping the ridicule of his people. Later Husayn RA was martyred at Karbala on this day escaping the oppression of unjust governance. Ashura in essence highlights the importance of justice in Islam. This year Ashura might be more important and relevant than ever before as we have been witnessing the unbearable oppression of our brothers and sisters in Palestine. We see Ashura in a new light as almost a celebration of resistance to oppression and anticipated victory of God. If we are blessed with the opportunity to observe the fast of ashura this year, let’s pray for forgiveness, justice and the victory that has been promised to the believers.
Tawakkul: Leading to the Fullest Reward
As Muslims, we believe that tawakkul, trust in and reliance on God, is one of the most important core principles and values in maintaining our spiritual identity and continued growth toward closeness to Allah. The concept of tawakkul is highly emphasized in the Qur’an and ahadith and by many great scholars. However, in this day and age, we have unfortunately come to oversimplify the meaning and understand it as a one-dimensional and depthless trust in God. But in reality tawakkul is a nuanced concept with far-reaching and profound implications. With everything going on in the world, it is important that we don’t lose sight of the foundation of relying on Allah and understanding that not everything is in our control. Tawakkul: Qur’an and Ahadith Allah says in the Quran, “And whoever has tawakkul, then Allah is all that he needs” (Qur’an 65:3). This verse illustrates how tawakkul is directly connected to reaching a state of contentment where we feel that God is all we need. Allah also tells us to “rely upon Allah, and sufficient is Allah as disposer of affairs” (Qur’an 33:3). The phrase “rely upon Allah” encourages believers to put their complete trust in Allah and rely on Him for guidance, help, and protection. It requires acknowledging that Allah is the ultimate source of strength and that He is fully capable of managing and taking care of all affairs. Truly tawakkul is one of the most important keys to living a life that is in accordance with the Qur’an and sunnah and gives us the security to thrive and flourish, to achieve our full potential. This tawakkul in Allah gives us the strength to stay steadfast in our decisions as well. Allah says in the Qur’an, “So when you have decided, then rely upon Allah. Indeed, Allah loves those who rely” (Qur’an 3:159). We get the comfort of knowing our decisions have God’s support when we have tawakkul. Making decisions and taking action, interwoven with tawakkul, earns Allah’s love! What more could we want for ourselves? It gives the understanding that no matter what happens, that is what was meant for us because that is what Allah decreed. It gives us the motivation to continually renew our faith in qadr (divine destiny). There is a beautiful hadith of the Prophet: “Strange are the ways of a believer for there is good in every affair of his, and this is not the case with anyone else except in the case of a believer. If he has an occasion to feel delighted, he thanks [Allah], thus there is a good for him in it; and if he gets into trouble and demonstrates sabr [patience and perseverance], there is a good for him in it” (Sahih Muslim). This hadith very clearly lays out how to construct our thoughts and attitudes around all types of events that befall us or surround us. If something good happens, we say “alhamdulillah,” and if something that we perceive as negative happens, we stay steadfast and patient and rely on Allah, knowing that this is what was written for us. The cultivation of these beliefs ensures that nothing can break our resolve and steadfastness in our belief in God and the meaning and purpose of our lives. How amazing to live a life in which encountering both favorable and unfavorable conditions and circumstances leaves us surrendered to, and content with, the decree of our Lord. Prophet Muhammad (s) also said, “If you were to rely on Allah with the required reliance, then He would provide for you just as He provides for the birds. They go out in the morning empty and return full” (Sunan at-Tirmidhi). I may have nothing, come from nothing, and start the day with nothing, but with tawakkul, I know God will always provide what is needed. Our Prophet (s) also said, “If you ask, ask from Allah, and if you seek help, seek help from Allah” (Sunan Abu Dawood). Why should we turn to anyone other than God? In Surah Ra’ad (13:28) Allah says “…those who believe and whose hearts find comfort in the remembrance of Allah, surely in the remembrance of Allah do hearts find comfort.” We can choose to remember Allah constantly, and in times of trial and tribulation, we can find comfort in dhikr, ultimately leading us back to tawakkul. We know that this is what was meant for us and this is the best for us. Ibn Abbas reported that the Prophet (s) said, “Seventy thousand from my nation will enter Paradise without reckoning. They are those who do not rely on incantations, nor believe in omens, but rather they trust in their Lord” (Sahih al-Bukhari). Not only will this trust help us in our earthly lives, it will more than suffice us if we can enter paradise without reckoning! From this brief overview, we can conclude that tawakkul involves placing trust in and reliance on Allah in all aspects of our lives. It is intertwined with other Islamic values such as patience, gratitude, and acceptance of Allah’s decree. Tawakkul also teaches Muslims to have faith in Allah’s wisdom, providence, and guidance, knowing that He truly is the ultimate provider and controller of all affairs. Tawakkul requires active and sincere effort, aligning our beliefs and behaviors in such way that trust in Allah’s wisdom and decree imbues our lives with ultimate meaning, purpose, resolve, and sustenance. From these ayahs and ahadith, we are encouraged to rely on Allah, seek His help through prayer and supplication, and trust that He will guide and support us. This belief then fosters inner peace, contentment, and a sense of surrender to the Divine Will. Tawakkul: Scholarly Commentary Ibn Taymiyyah Sheikhul Islam Ibn Taymiyyah discusses in his various writings the concept of tawakkul, a fundamental aspect of faith, and how it positively affects the believer’s heart and actions; and he emphasizes the significance of tawakkul in one’s relationship with Allah and in getting closer to Allah. Ibn Taymiyyah highlights the need
Urdu and Arabic: My People and My Faith
Like many young Muslims in this country, I’m second-generation American. My parents immigrated to this country in the ‘90s, and me and my siblings grew up as third culture kids — intermixing Urdu phrases in our English, jeans with a “kameez” (a long cultural shirt) was the height of fashion, and we learned to eat with our hands before ever touching a spoon. There’s often a lot of dialogue on the difficulties that children of immigrants face, that feeling of never quite fitting anywhere. But I wonder how many of us have thought about how much it must ache to truly belong to a place – to live in a place where everyone speaks how you speak, where everyone eats what you eat, where everyone dresses how you dress – and then to have to give it all up and move to a land where you become a “minority” that is mocked and ridiculed for the very things that are the cornerstones of your identity? I wonder sometimes, if I would have been able to make the kind of sacrifice that my parents made. Would I have been able to leave my country, my people, and everything that defined me, to immigrate to a different continent, just so I could give my own children their very best opportunity for success? I’d like to think I would, but I genuinely don’t know. That requires a level of strength and tawakkul that I’m not sure I possess. And then, imagine watching those very children, the ones you gave it all up for, go through that phase where they become ashamed of your culture. The food our moms’ make, imbued with so much love and care, suddenly becomes “boring”, or even “gross.” We’d love to be called multilingual, but in something exotic like Italian or French, not the Urdu and Arabic that is our birthright. There is this defining moment that almost every child of an immigrant goes through — you’re asked a question, in what should be your native language, that you understand completely and you know the answer to, but you have no clue how to articulate it. Your tongue stutters, and your throat seizes, and your thoughts race in English but never translate over, and you feel absolutely humiliated. This loss of language might be the most heart-breaking part of it all. Language is the soul of community. To know a people, we must know their language. How many stories lay untold on the tongues of our grandparents because we can barely stutter our way through a sentence in Arabic? How many of our uncles, our aunts, our cousins, those who should be some of our closest family, have we barely scratched the surface in getting to know them, because their English might be broken but our Urdu is still yet worse? How many gems sit in the bookshelves of our parents’ personal libraries, in the hearts of our scholars back home, that we have allowed to become inaccessible to ourselves? Urdu is a beautiful language. There’s a gentleness and an eloquence to it, and it quite literally sits softer on the tongue and the throat. There’s a common stereotype of Desis (those of South Asian descent) not having the best pronunciation of the Qur’an, and that’s actually because a lot of Arabic letters rely heavily on the back of the throat while Urdu is spoken almost completely from the mouth. But despite these pronunciation differences, Urdu is very similar to Arabic in vocabulary. Neither of my parents have formally studied Arabic. They couldn’t tell you all the grammatical rules, the different morphological patterns, or the reasons for a word’s vowels. But their Urdu is fluent. Me, on the other hand, I’ve been taking an intensive Arabic course for the past 9 months. I can break down a verse into all its components and tell you the root letters of almost any word. But my Urdu is broken. And the longer I study Arabic, the more I realize that the level of comprehension of the Qur’an that my parents have, which is miles ahead of mine, is almost purely founded on their grasp of Urdu vocabulary. In allowing my own Urdu to weaken, I lost with it a critical understanding of Qur’anic vocabulary. And while I can still learn Qur’anic vocabulary now, and am taking steps to do so alhamdulillah, I often think of how much easier I know this all would’ve been if I had just retained my Urdu. My parents really tried their best to encourage us to embrace Urdu as much possible – it used to be tradition in our household to only speak Urdu at the dinner table. But as we grew from naïve children into insecure teenagers, we were desperate to find our footing in American culture and we made such a fuss about speaking English, my parents eventually gave in. And now, as an adult with too many responsibilities and barely enough time, I look back and truly regret the moments that could have been spent solidifying my native tongue, but instead was wasted on trying to prove to myself that I was American enough. If it was just about Urdu as a language, I would still have these regrets of course, but perhaps they wouldn’t be as strong. But it’s also about how Urdu ties into Arabic and Arabic is the language of the Qur’an and the Qur’an is the Word of Allah. It is quite literally God’s Message to me and you. So, it is regret for the loss of the language itself, yes, but more importantly it’s the regret of knowing how much stronger my connection with the Qur’an could have been. But we can’t waste our lives on regret. Regret is meant to be a teacher – it should drive us to do better, it should force us to reflect on our errors, but it should never paralyze us. Our relationship with Allah in particular is the one part
Juneteenth: A Holiday of Remembrance
Juneteenth is a federal holiday, starting in 2021 when President Biden signed the holiday into federal law. Juneteenth celebrates the day that enslaved people in Galveston, Texas were freed, two years after the Emancipation Proclamation was signed. Juneteenth represents freedom, celebration, and also the racist history and present of the US. Juneteenth further shakes the normalized history that people hold – that all enslaved people were freed on the day the Emancipation Proclamation was signed. In order for the Emancipation Proclamation to be enforced, Union troops marched around the country to read the order and free enslaved peoples. The National Museum of African American History and Culture says, “On “Freedom’s Eve,” or the eve of January 1, 1863, the first Watch Night services took place. On that night, enslaved and free African Americans gathered in churches and private homes all across the country awaiting news that the Emancipation Proclamation had taken effect. At the stroke of midnight, prayers were answered as all enslaved people in Confederate States were declared legally free. Union soldiers, many of whom were black, marched onto plantations and across cities in the south reading small copies of the Emancipation Proclamation spreading the news of freedom in Confederate States. Only through the Thirteenth Amendment did emancipation end slavery throughout the United States.” In Texas, enslaved people were not free until June 19, 1865, when around 2,000 Union troops arrived in Galveston, Texas. The army announced that over 250,000 enslaved Black people in the state were free by executive decree. Juneteenth is regarded as the nation’s second independence day, where the enforcement of the decree to free all enslaved peoples was enforced and ratified. Not all states in the US celebrate Juneteenth or recognize the holiday. Widely regarded as a celebration to the end of slavery, around 24 states and DC legally recognize Juneteenth as a public holiday. Connecticut state senator Rob Sampson, who voted no to making Juneteenth a state holiday, said, “Juneteenth is very important to me. Abraham Lincoln is the reason I became a Republican,” but went on to say that the extra holiday is a “reach for us.” For non-Black people, Juneteenth should be a day of remembrance and reflection. Read about the history of slavery in the US, read about racism, read about emancipation, and the struggles that freed people faced after emancipation. Do not treat Juneteenth as “another day off,” but respectfully commemorate the day. Access the resource list found on the National Museum for African American History and Culture to learn more about Juneteenth, and find ways that you can respectfully observe this federal holiday.
Eid Al Adha Mubarak
As-salāmu ʿAlaykum, All praises are due to Allah ﷻ alone. As the blessed month of Dhul Hijjah graces us once again, we extend our warmest greetings to you and your families. May the mercy, blessings, and guidance of Allah (SWT) be with you always. In this special edition of our newsletter, we would like to congratulate you on the auspicious occasion of the Day of Arafah and Eid-ul-Adha. These are moments of immense significance and reflection in the Islamic calendar, and we invite you to celebrate them with renewed devotion and gratitude. The Day of Arafah, which falls on the 9th of Dhul Hijjah, is a day of unparalleled importance. It is a time when millions of pilgrims from around the world gather on the plains of Arafah, seeking forgiveness, supplicating to Allah (SWT), and engaging in acts of worship. Though many of us may not be physically present there, we can still reap the blessings of this day by engaging in sincere acts of worship, fasting, and heartfelt prayers. Eid-ul-Adha, the Festival of Sacrifice, follows the Day of Arafah and marks the conclusion of Hajj. It commemorates the unparalleled faith and sacrifice of Prophet Ibrahim (AS) and his son Ismail (AS). This joyous occasion reminds us of the importance of selflessness, obedience to Allah’s commandments, and caring for those in need. Let us take this opportunity to reflect on the values of sacrifice and compassion and extend our support and love to those less fortunate in our communities. ICNA is proud to be part of your journey as we collectively strive to strengthen our faith and foster unity within the Ummah. We encourage you to participate in our local events, community outreach programs, and educational initiatives, where you can engage with fellow Muslims and contribute to the greater good. During this blessed time, let us remember the importance of unity and brotherhood. Reach out to your neighbors, friends, and family members, irrespective of their backgrounds, and extend warm wishes of love and peace. Let us build bridges of understanding, compassion, and cooperation within our diverse society. We would also like to express our deepest gratitude to our dedicated volunteers, donors, and supporters who have consistently stood by us in our endeavors to serve the community. Your unwavering commitment and generosity have made a significant impact in the lives of many, and we pray that Allah (SWT) rewards you abundantly for your efforts. In light of the current events, we ask for your special prayers for the people of Gaza. May Allah (SWT) bring them peace, safety, and relief in these challenging times. May this Day of Arafah and Eid-ul-Adha bring you and your loved ones immense joy, peace, and blessings. May your sacrifices and prayers be accepted, and may your homes be filled with love and harmony. Eid Mubarak! JazakAllah khayr, Adnan Tafsir Secretary General Islamic Circle of North America – ICNA
Neurodivergent Muslims: A Warm Welcome Is Due
Part one of this series discussed the definitions of neurodivergence, autism, and ADHD and highlighted some of the challenges neurodivergent Muslims face. In this article we will explore how our Islamic centers, gatherings, and communities can become more supportive and accommodating of our neurodivergent brothers and sisters in faith. I interviewed three families with neurodivergent children. They kindly shared their experiences and suggestions in the hopes that this will raise awareness and help our ummah improve its outreach and attitude towards neurodivergent Muslims. Note: some names below have been changed to protect identities. Parents’ Wish Lists Rosena, the mother of two neurodivergent children who found out in 2023 that she herself has ADHD, has some specific requests of the Muslim community. “Please be inclusive and allow children to be children,” she says. “Allow them to regulate in their preferred way and stim.” Stimming is when a person repeatedly makes certain movements or sounds, often for self-regulation. Stimming can be a way to handle overwhelming emotions or sensory overstimulation. Rosena continued, “Allow them to express and make noise as children should. Prophet Muhammad (peace and blessings be upon him) would allow his grandchildren to climb on his back as he led the prayer. Who are we to hold children to a level of account beyond their comprehension? Remember to be merciful and embrace diversity.” Some people find it difficult to be tolerant of behaviors that they interpret to be rambunctious or disrespectful in the masjid. It might help to keep in mind that oftentimes, children are moving and making noise because their bodies and brains are compelling them, not because they are undisciplined or naughty. Also, remember that many disabilities are invisible. Neurodivergent people do not necessarily look different from neurotypical people. You will not be able to look at a child and know his/her neurotype, challenges, abilities, or disabilities. It is best to give children and their caretakers the benefit of the doubt. If you need to talk to a child or his parents about behavior that you find disruptive, ask yourself first, “How would the Prophet (peace be upon him) handle this?” Would he talk harshly? Would he make them feel unwelcome at the masjid? Would he act annoyed and inconvenienced?” As we all know, our beloved Prophet (peace be upon him) always handled people with gentleness, patience, and kindness. We should strive to uphold his noble example, regardless of whether a child is neurodivergent or not. Fatima, the mother of two autistic children, explains, “My daughter does not have an understanding of prayer and other forms of worship, and therefore her attention and focus are limited. Many of the forms of worship require her to sit still and focus, as well as be mindful of verbalization. For example, Jumah khutbah and Eid khutbah are two instances that can require attention and silence. My daughter’s vocal and body stereotypy can be somewhat disruptive. She makes vocal sounds and rocks back and forth. At the Islamic center we attend, the space is extremely limited, making the ambiance very upsetting for her. She prefers to walk and stretch her legs. This can be seen as disruptive since other worshippers may be praying.” Louise A., the mother of an autistic seven-year-old son, hopes for greater awareness, acceptance, and support. She says, “I wish the Muslim community knew more about neurodivergence and that it is part of Allah’s creation and not something to look down upon. Nor is it a source of shame. I also wish there were more Muslim support groups for families with neurodivergent members.” “Muslim communities should engage with neurodivergent individuals,” says Fatima. “They too have a right to participate in their own ways and engage in ibadat (worship). These children with disabilities are Muslim, too. Accommodations for children (and even adults) with disabilities at their respective places of worship should be made,” Fatima suggests offering ASL [American Sign Language] and braille classes, and sensory limiting activities in both the men and women’s areas. Also supervision of the children by trained individuals during times of prayer can be provided. The Importance of a Warm Welcome “If a trained Muslim in this community approaches one of our children to make them welcome, bring a smile to our children’s face, teach them one thing —that would be ibadat itself,” says Fatima. “Neurotypical children would then also realize that all unique/different children should be attending our Islamic center.” “As my daughter matures, her [autistic] behaviors have decreased considerably, but her diagnosis is quite apparent when she is amongst neurotypical peers,” continues Fatima. “If she has accommodations at the Islamic center, or any place of worship, she will become accustomed to attending this space. And in turn, more children and adults with disabilities will have that same opportunity.” Less Judgment, More Understanding With greater understanding of neurological differences, many Muslims will be less judgmental of others. So often, we label people negatively, criticize them, or ostracize them without knowing the genuine struggles behind their behaviors. Rosena gives some examples: “Those who are neurodiverse, whether diagnosed or not, may have difficulty with executive functioning and as a result may have trouble with skills such as planning, staying organized, sequencing information, and self-regulating emotions.” “Communities can assist,” she says, “by taking responsibility to educate themselves on neurodiversity to better support community members. It would be wise for those who are educators in the Muslim community to tailor their teaching so those with neurodiversity can fully benefit and achieve their full potential.” “It can be perceived that those who are neurodiverse are lazy or obstructive,” adds Rosena. “This harmful terminology has a long-term, deep impact on a group who already experiences difficulty with daily tasks and routine. The routine of neurodivergent individuals may be at odds with what communities would want (such as sleep patterns, keeping their homes organized, etc). Better understanding and support of how each neurodivergent individual operates and showing actual support rather than judgment would assist them greatly. Also, we should all acknowledge that
