ICNA GA Meeting 2024
ICNA GA Meeting 2024 Hundreds of brothers and sisters, connected through a profound concept of a Jama’ah, look forward to year’s largest gathering of the members of the General Assembly of Islamic Circle of North America that occurs every year in January. This year GA meeting was held between Jan 19th through Jan 21st. Over 250 associates flocked in Houston, TX, from across the country, to participate in the annual report back program. There are many objectives of this annual meeting where ICNA MGAs not only review the previous year’s progress of ICNA’s chapters, regions, divisions, departments and programs, but it gives an opportunity of socialization to rebuild and strengthen the bond of brotherhood. Ideas to progress are shared in these interactions, and professional connections are made. The meeting was formally started on Friday evening with an inspiring presentation by Dr Abdul Aziz Abdul Raheem where he introduced a unique way of Arabic language learning. Despite severe weather conditions in many states, most of the MGAs checked-in by late night. Saturday after Fajar salaat, Hafiz Inayatullah delivered a heart touching Tazkeer in which he reminded the audience about sincerity and purpose of the gathering. The meeting resumed after a nice continental breakfast and for the most part of the day various reports were presented one after the other by the Markaz, Regions, Division and various departments including ICNA Relief, HHRD, Da’wah, Baitulmaal and others. Slido tool was used to ask any questions related to the presentations. Breaks for prayers, food and snacks were incorporated at appropriate times. MGA introductions were done during at place lunch. Senior MGAs were honored at the stage. Dr Talat Hussain, Dr Muhammad Yunus and Br Mustafa White shared some experiences and advice. All the resolutions were presented by the resolution committee. Most of the resolutions were related to various reforms in the elections process, therefore, they were sent to Shura with a suggestion to form an election reforms committee to create a proposal by August 2024 for presentation and approval by the MGAs. Sh Abdool Rehman Khan delivered a short khatirah on Sunday morning after Fajar and the meeting resumed right after breakfast. The heart of the healthy organizations is the accountability process that took place to give MGAs the opportunity to hold the Ameer, the Shura and individual MGAs accountable in front of all MGAs after following a prescribed process. The remaining short presentations were made before the end of the proposed time. Another pleasant feature of this meeting was the attendance of a good number of YM alumni and short spiritual reminders and some practical advice from three of them on different topics. Ameer delivered a short speech emphasizing on the need to engage families into Islamic work, fighting immorality and keeping up with the value of brotherhood. He closed the meeting with Dua. Lunch was served and MGAs started to leave after brief socialization with a aspiration to come back the following year.
Actions to Take Beyond March 4 Gaza
Sender: American Muslim Task Force for Palestine Subject Line: Actions to Take Beyond March4Gaza Title: Voices United: Historic Protest in D.C. Calls for Ceasefire, Accountability, and Justice in Palestine On January 13th, 2024, over 400,000 protestors marched through the streets of Washington, D.C., to reiterate our demands of the Biden Administration and Congress to: Call for and facilitate immediate and permanent cease-fire in Gaza End unconditional U.S. funding of Israel’s genocide against Gaza and the occupation of Palestine Hold Israel accountable for war crimes committed against the Palestinian people and its continuous violations of international law. In partnership with the ANSWER coalition, the American Muslim Task Force for Palestine would like to thank all who joined us in the largest protest ever for Palestine in the U.S. Thank you to the over 350 organizations who endorsed and answered our call to March on Washington for Gaza. Despite the harsh winter, Americans came from over 35 states and 125+ cities to join their voices and demand the Biden administration listen to the people’s will. This historic march on Martin Luther King Jr. weekend was a monumental moment for the movement for Palestine and a moment of reckoning for the Biden administration. Our collective demands and message were clear: We need an immediate and permanent ceasefire in Gaza, an end to the US aid for Israel, and for Israel to be held accountable for their violations of both US and international human rights. With over 26,000 Palestinians killed in Gaza by Israel, 60k+ injured, and over 1.9 million internally displaced, we need to maintain the momentum and continue acting to save lives. U.S. complicity in this genocide and occupation of Palestine must come to an immediate end. The American movement for a just U.S. foreign policy and the liberation of the Palestinian people is a multiracial, multifaith, and multigenerational movement. Our efforts will, God willing, continue until we see a free Palestine. We urge those who joined us to continue mobilizing and organizing. We invite you to take these next three steps. Organize locally for a ceasefire resolution Call and email your Members of Congress until there is a ceasefire Donate to the cause The American Muslim Task Force for Palestine is deeply grateful for your commitment to justice. Martin Luther King Jr. once said, “injustice anywhere is a threat to justice everywhere.” While we pray for our Palestinian brothers and sisters, we will also not relent in our efforts to demand justice and the liberation of all of Palestine. Signed, American Muslim Task Force for Palestine ————- The American Muslim Task Force on Palestine includes American Muslims for Palestine (AMP), Council on American-Islamic Relations (CAIR), Islamic Circle of North America (ICNA), Muslim American Society (MAS), Muslim Student Association-National (MSA), Muslim Legal Fund of America (MLFA), Muslim Ummah of North America (MUNA), and Young Muslims (YM).
Fostering Prosocial Behavior in Our Children
In the field of developmental psychology, researchers highlight two critical objectives in parenting. The first revolves around helping our children learn prosocial behavior — using words and actions aimed at benefiting, helping, or caring for others out of recognizing the importance of considering their feelings and experiences. This could be as simple as showing kindness through gentle, encouraging words. Being patient, actively listening to another person, helping someone who needs assistance, being charitable with one’s time, money, or other resources — all of these, and more, are prosocial behaviors. The second parenting objective, according to some researchers, is competence, which is having the knowledge, skills, and experience necessary to perform a task or achieve a goal. This article will focus on the first objective, fostering prosocial behaviors in our children. It is important to note that Islam is a way of life, a daily practice, that develops in the believer every sort of prosocial behavior. This is expressed in individual relationships and in societal dynamics. Indeed, Islam emphasizes taking care of those in need, providing for widows and orphans, and championing social justice so that the rights of the poor and marginalized are protected and advanced. Prophet Muhammad (s) was the embodiment of these prosocial behaviors. He also is the greatest model of healthy interpersonal relationships. He said, “The believer gets along well with others and is easy to get along with” (al-Daraqutni). He was always aware of and committed to taking care of the needs of those around him. We should try our best to teach our children to follow in the footsteps of the Prophet (s). This requires us, as parents, to facilitate the development of these prosocial characteristics as part of a general tarbiya. Tarbiya is the training of an individual to develop the physical, emotional, mental, moral, and spiritual aspects of good character and living in accordance with the deen of Islam. Factors for Prosocial Development As parents, we can take some steps to nurture prosocial behaviors in our children. Some of these steps are the following: Open displays of warmth and affection Positive reinforcement Involvement in, and active monitoring of, children’s activities Consistent and authoritative disciplinary approaches and actions Implementing the above components of good parenting results in positive psychological and social adjustment in our children, as well as academic competence, high self-esteem, positive peer relations, and fewer behavior problems, according to research such as that done by Diana Baumrind et al. Warmth and affection Open displays of warmth and affection means expressing our love for our children, encouraging them, providing them with emotional support, and being there to take care of their needs. Warm and responsive caregivers are attentive, comforting, and engaged, providing the child with a sense of security and trust in the caregivers. This is completely in alignment with Islamic standards. One time the Prophet was delivering a khutbah. His grandson, who was very young, came into the masjid and tripped on his own clothing which trailed on the ground. The Prophet immediately stopped his talk to the congregation and picked up his grandson to comfort him. The Prophet, who was the most manly of men, did not shy away from showing his gentle side and his affection for children, even in public. Researchers Zhou, Valiente, and Eisenberg report that parental warmth and responsiveness are associated with several positive outcomes in the child’s development, such as secure attachment, emotional regulation, social competence, and positive cognitive effect. When parents consistently display warmth and responsiveness, they provide a secure base from which the child can explore the world, seek comfort as needed, and regulate their emotions as they learn to socialize with other children and navigate the learning challenges they encounter. Parental warmth and responsiveness help shape them into emotionally and psychologically well-adjusted adults. Positive Reinforcement All children misbehave. Like adults, they make mistakes, but in addition to that, childhood is the time during which human beings learn the rules of the game of life. They do not come into this world knowing the rules. Positive reinforcement is a way of focusing more on their successes than their failures, highlighting their gains and accomplishments more than their mistakes. There are endless ways to reinforce good behavior — praising them, giving them a hug, allowing them a privilege like staying up later on the weekend, and so on. Punishment instills fear in the child, and for some serious breaches of behavior that is necessary. But for most childhood misbehaviors, punishment is not necessary. Positive reinforcement looks for moments that the child is behaving well so as to make that the main focus; and when the child is misbehaving, the parent seeks out ways to utilize that as a learning moment. More about discipline will be discussed below under “Consistent Disciplinary Strategies.” Active Monitoring The third factor in facilitating positive prosocial development is being involved and actively monitoring of your children’s activities. Studies, such as that conducted by Raboteg-Saric, have demonstrated that children who perceive themselves as well-behaved and have parents who actively participate in and supervise their daily activities are less likely to experience behavioral issues, and older youth are less prone to misuse or even consume drugs. They also found that parental involvement and supervision of the children’s day-to-day activities seemed particularly important during early adolescence. Parental monitoring encompasses the awareness and oversight of all aspects of the child’s life, including his or her friendships, school activities, the content they are viewing or engaging in online and how much time they spend in front of screens. As mentioned, parental monitoring is especially important during the pre-teen and teen years. This includes knowing their whereabouts, their leisure time activities, and the company they keep. During the teenage years, the youth will typically push back on such monitoring. So, parents have to make it clear that they are in charge until children reach adulthood. Yet it is important that the monitoring of one’s children be done with wisdom and discretion so that it does not feel to the
Martyrdom in Islam
In Islam, the concept of martyrdom (shahada in Arabic) refers to the act of sacrificing one’s life to testify and bear witness to one’s faith and a noble cause. On a deeper spiritual level, it represents the ultimate demonstration of one’s commitment and devotion to God and religious principles. The Arabic word shahada literally means “to visibly witness” or “to testify.” In the context of martyrdom, it refers to visibly and outwardly witnessing and testifying to one’s steadfast faith in God through the action of sacrificing one’s life for a noble cause or ethical purpose. It is a common misperception that martyrdom means Muslims purposefully seek violence or death. This distorts the Quranic principles around the sanctity of human life and allowance of self-defense in restricted cases of aggression. Martyrdom does not mean wanton violence is religiously justified. Rather, it refers to the willingness to sacrifice one’s life for the sake of resisting injustice and oppression. Both violent and nonviolent scenarios apply, such as dying while protecting innocents or engaging in civil disobedience against authoritarian rule. The Quran praises those who speak unwelcome truths to oppressors—facing potential imprisonment or execution—analogous to contemporary human rights advocates. Martyrdom represents devotion to righteous causes expressed through courageous confrontation of injustice, not indiscriminate violence. Martyrdom Across all Cultures A clear sign of prejudice regarding Islamic martyrdom is the quickness by which Western media and politicians dismiss Muslims sacrificing their lives as brainwashed extremists – while any parallel self-sacrifice for a cause in a Western context earns praised as heroic conviction. For example, there is often a denial of the Israeli oppression and violence committed against Palestinians, followed by immediately condemning Palestinian martyrs as terrorists. Little consideration occurs whether radical reaction emerges only after facing systemic discrimination, military bombardment, and brutal occupation threatening their lives daily. However, Martyrdom holds an esteemed role in Western society, as evidenced by the reverence for those who have sacrificed their lives for honorable causes throughout history. Figures like Martin Luther King Jr, Abraham Lincoln, and American soldiers in foreign wars are praised for their conviction and willingness to die for higher principles of freedom and justice. Streets and institutions are named after Western martyrs who stood up against oppression. However, when Muslims sacrifice their lives against similar oppression and injustice, they rarely receive this same martyred recognition in the Western consciousness. Whether dying while resisting authoritarian rule, Israeli occupation, or Western military operations, Muslim martyrs tend to be dismissed as extremists rather than human beings responding to untenable conditions of systemic violence and discrimination against them. Their acts of courage and conviction against injustice go ignored, if not condemned. This double standard requires reconsideration when appreciating the concept of martyrdom in Islam. While honorifics like “the conscience of America” or fighting for “The Free World” get bestowed onto Western protester martyrs, Muslim activists imprisoned and killed for representing the conscience of their communities receive accusations of being part of a death cult. What accounts for such prejudice? It speaks firstly to a failure of humanize Muslims – an inability to view Muslim martyrs as complex humans like those in the West. Furthermore, Orientalist biases rooted in colonialism still influence Western perceptions today. Media depicts the Middle East as a static place filled with religious fanatics inclined toward violence, ignoring nuance or self-determined resistance against very real oppression across the Muslim world. Such distortions say more about Western propaganda still painting the region through outdated lenses. Appreciating the real meaning of martyrdom in Islam requires relinquishing residual ignorance. What is Martyrdom in Islam? The concept of martyrdom holds deep theological and spiritual significance in Islam, referring to the willing sacrifice of one’s life to testify and defend the Muslim faith against adversity. In its exalted status, martyrdom represents the ultimate form of devotion, conviction, and selflessness in upholding righteousness. Historically, martyrdom emerged during the early Muslim community’s persecution for openly practicing Islam. Facing exile, torture, and execution for their beliefs, early converts sacrificed their wellbeing and lives to uplift the newfound faith. Those killed while steadfastly refusing to give up their faith became immortalized as martyrs. They are examples because they sacrificed their lives to fulfill a higher moral purpose. Their dedication and sacrifice in the face of hardship continue inspiring Muslims through the present day. However, martyrdom in Islam is not limited to those who die in battle. It includes those who lose life prematurely by natural causes, accidents, or illnesses, and even mothers who lose their lives while giving birth. Others may speak unwelcome truths and endure imprisonment or death at the hands of unjust rulers. Additionally, those who sacrifice their lives on the battlefield protecting Muslim community against oppression or invasion also earn recognition as martyrs. Martyrdom has great heavenly rewards promised to those who sacrifice themselves for righteousness. According to multiple verses in the Quran and sayings of the Prophet Muhammad, peace be upon him, martyrs occupy the highest ranks of paradise and remain eternally blessed by their devotion. They gain immediate entrance to heaven upon death rather than judgment, and have all past sins forgiven in light of their ultimate sacrifice. As a sign of their exalted status, martyrs gain the right of intercession – the capacity to appeal to Allah to offer salvation to their living or deceased relatives. The Quran describes the martyrs being alive: Do not think those killed for God’s cause are dead. No, they are alive with their Lord, well provided for (Quran 3:169). Such reward emphasizes that martyrdom represents the peak of conviction and moral purpose for Muslims – sacrificing ephemeral worldly pleasures for everlasting spiritual joy in the presence of the One eternal Creator they devoted that life to. Conclusion The concept of martyrdom in Islam transcends the narrow misperceptions that often cloud its understanding, particularly in Western societies. Martyrdom, or shahada, represents the pinnacle of commitment and devotion to God, a testament to the unwavering faith and moral purpose that underpins this sacred sacrifice. It is important to dispel the notion that martyrdom in Islam
12 Keys to Divine Support
During times of hardship, many Muslims ask important questions that unlock great opportunities to do good, to change, and to improve the state of the individual and the global community. One of these insightful questions is, “What are the keys mentioned by Allah that are associated with His Divine support?” And while there are many responses to this question, the following twelve keys serve as an introduction. 1. Strong eman in Allah We respond to the trials and concerns of life with our worldview, our beliefs about God, and the strength of our eman (belief/faith). Thus, during one of the historical battles, Allah says about the believers’ reaction to a worrisome matter: “When the believers saw the enemy alliance, they said, ‘This is what Allah and His Messenger had promised us. The promise of Allah and His Messenger has come true.’ And this only increased them in faith and submission” (Qur’an 33:22). Faith and belief in Allah are associated with trials and success. A person of weak eman, for example, might give up early on during a difficulty rather than enduring. 2. Tawheed: establishing the Oneness of Allah The early revelations were mostly about the Oneness of God, especially significant because of the prevalent idol-worship of Arabia. Belief in the oneness of God, or tawheed, is associated with success and expansiveness of the ummah. Allah says: “Allah has promised those of you who believe and do good that He will certainly make them successors in the land, as He did with those before them; and will surely establish for them their faith which He has chosen for them; and will indeed change their fear into security. They worship Me, associating nothing with Me. But whoever disbelieves after this, it is they who will be the rebellious (Qur’an 24:55). 3. Tawakkul: trusting fully in Allah One of the greatest traits of believers is their trust in God. “And whoever puts their trust in Allah, then He is sufficient for them” (Qur’an 65:3). Allah is sufficient to dispose of one’s affairs as He is greater than one’s worries, anxieties, problems, and enemies. Allah suffices as a protector. Tawakkul, however, is an internal state of worship that is combined externally with taking all measures, such as a student trusting in Allah and also doing their best to study for an exam. An ummah that has trust in Allah does not waver in that trust, no matter how long the trial is prolonged. The early Muslims were referenced likewise in the Qur’an: “Those who were warned, ‘Your enemies have mobilized their forces against you, so fear them,’ the warning only made them grow stronger in faith and they replied, ‘Allah is sufficient as an aid for us and is the best Protector” (Qur’an 3:173). 4. Sabr: perseverance and endurance, especially in times of difficulty Allah SWT says, “Do you think you will enter Paradise without Allah proving which of you strive and patiently endure?” (Qur’an 3:142). And in another verse, we are told, “O believers! Patiently endure, persevere, be steadfast, and be mindful of Allah, so you may be successful” (Qur’an 3:200). Ibn Abbas reported: The Messenger of Allah (s) said, “Know that there is much good in being patient with what you detest; victory will come with patience, relief will come with affliction, and ‘with the hardship will come ease’ [94:5]’” (Musnad Aḥmad). 5. Taqwa: God-consciousness Taqwa is to have a sense of cautiousness out of love for Allah, fear of breaking His laws and thus staying away from acts that lead to sinfulness. Allah says, “And whoever is mindful [has taqwa] of Allah, He will make a way out for them, and provide for them from sources they could never imagine” (Qur’an 65:2-3). 6. Supporting the religion of Allah One of the greatest signs of real submission to Allah is that one seeks divine support by obeying Allah’s commands and staying away from His prohibitions. Allah gives a clear promise in the Qur’an: “Believers, if you aid Allah, He will come to your aid and will plant your feet firmly” (Qur’an 47:7). This may apply at times to situations where the companions were defending their lives in the battlefield, but this is a general promise for believers until the end of times. If we support Islam, practice it in private and public, in rituals and good character, Allah promises divine support and firmness. 7. Istiqaamah: steadfastness Being steadfast is an integral part of Islam. The first step is submission, the second is steadfastness upon submission. It is linked to success and true worship, and it is a reminder given to the Prophet (s) and the Muslims — “So be steadfast as you are commanded, along with those who turn [to Allah] with you. And do not transgress. Surely, He is All-Seeing of what you do” (Qur’an 11:112). And in another verse: “Surely those who say, ‘Our Lord is Allah’ and then remain steadfast—there will be no fear for them, nor will they grieve” (Qur’an 46:13). 8. Unity for the sake of Allah In a time of great division, there is an absolute need to unite as believers, to work together, to learn how to prioritize unity over ideological differences, group rivalries, personal agendas, or any other consideration. “Obey Allah and His Messenger and do not dispute with one another, or you would be discouraged and weakened. Persevere! Surely Allah is with those who persevere” (Qur’an 8:46). 9. Du’a and full conviction in His response An essential act of worship is du’a (to call upon Allah), and it is linked to other acts of worship for the believers. It’s an act that represents a powerful relationship between Master and servant, Creator and creation. And it is the weapon and fortress of the believer. Allah says to those who doubt their du’a is heard, “Call upon Me, I will respond to you” (Qur’an 40:60). Du’a, though, is not answered only on our terms, according to our timeline, or in the manner we think
Palestine: The Beating Heart of the Ummah
Every time I stroll down the street unafraid, walk down a grocery aisle stocked with food, turn on the faucet, or flick a light switch, my mind turns to the people of Gaza. My home in Alexandria, Egypt, is only about 400 kilometers away, but with the border strictly closed, I feel so close yet so far. Muslims worldwide have been feeling a whirlwind of emotions since Israel began its total blockade and bombing of Gaza on October 9: shock, grief, and horror at Israel’s targeting of civilians and complete disregard for human life; anger and betrayal at the complicity of Western powers who have effectively rubber-stamped Israel’s actions; and despair and helplessness at the unwillingness of Muslim countries to intervene. Beyond these emotions, however, these unprecedented events have clarified some hard realities. Here are five lessons I’ve learned from the past few weeks. First, Allah is the source of all strength. Gazans have been suffering immensely for a very long time. Many of them are descendants of refugees from the first Nakba of 1948, when hundreds of thousands were forced to flee their homes as Zionist militias engaged in forced expulsions, massacres, and destruction of villages. This was according to an ethnic cleansing blueprint called Plan Dalet. In the present, Gazans have been living under a blockade for 17 years, with all aspects of life limited—food, water, work, and movement—and with intermittent Israeli bombings causing repeated loss of life and property. However, this latest assault, which can only be described as genocide, has dwarfed all these difficulties. Thousands of civilians, half of them children, have been killed in indiscriminate bombings. Entire families have been wiped out. Hospitals, schools, mosques, residential buildings, refugee camps, and even bakeries, have been decimated. Despite all the death and destruction, the people of Gaza show us the imperative value of faith by praising Allah, calling out to Him, and seeking His help. At a time when the powers of the world have turned against them and ignored their heart-wrenching suffering, the people of Gaza see with certainty that Allah is their only helper. They also, insha’Allah, maintain their certainty in Allah’s promise—that calamities erase sins, that patience is rewarded without measure, and that those they’ve lost will be granted an honorable status in the hereafter. If people who have experienced so much difficulty and injustice can endure, surely, we can as well. They’ve truly been an inspiration—and not just to Muslims. By observing such resilience and faith, many non-Muslims have been motivated to learn more about Islam and read the Qur’an. The more we understand and internalize that all strength comes from Allah—by increasing our knowledge of and adherence to Islam, and by strengthening our relationship with Allah—the stronger and more resilient we will be. Hopefully, these painful events have brought our hearts closer to our Creator. Perhaps we can follow the lead of Gazans and say, “Allah is sufficient for us, and He is the best protector.” Second, Palestine is the beating heart of the ummah. The land of Palestine holds a special place in the hearts of Muslims around the world, and the latest barbaric bombing and virtual destruction of northern Gaza has torn off the covering of a long-festering wound within the Muslim consciousness. Palestine is a sacred land on whose soil many prophets walked, and in which stands Masjid al-Aqsa, the first qiblah of the Muslims and the location from which our Prophet Muhammad ascended to the heavens on his miraculous journey. The loss of Palestine to the British in 1917 was a key stepping-stone towards the apartheid state we see today. The land where Muslims, Christians, and Jews lived side by side in harmony for centuries was, as of 1947-48, in the hands of Zionist militias, who immediately began the brutal campaign of ethnically cleansing the indigenous population, expelling over 750,000 people and killing 15,000. The dormant hearts of millions of Muslims around the world have been jolted awake by these atrocities committed against the Palestinians—the latest culmination of a 75-year history of erasure and oppression—as well as recent provocations and violations at Al-Aqsa Mosque. Despite our differences, the cause of Palestine is one that unites Muslims everywhere. As our Prophet taught us, “The parable of the believers in their love, affection, mercy, and fellowship is that of a body. When any limb aches, the whole body aches with sleeplessness and fever” (Bukhari and Muslim). In the many actions being taken by Muslims around the world—protests, boycotts, educational initiatives, social media activism—we can see that the ummah, as one united body, is very much alive. Third, people have shown their true colors. The most disturbing lesson from the genocide in Gaza has been discovering who has a moral compass and who doesn’t. Hard times bring out what’s deep inside us of good or evil, and the stances taken have been revealing. Nations and individuals who we thought stood for justice and equality were suddenly silent about the killing of thousands of civilians. Most Western powers, along with their media, are still proclaiming their undying support for Israel and its “right to defend itself,” while the rest of us are wondering what self-defense has to do with killing more than 18,000, including children (as of mid-December). The true values of the imperial powers—to whom nothing is sacred but money, power, and self-interest—have become clear to all, and it’s been a rude awakening. In contrast to this morally bankrupt world order, Allah warns us in the Qur’an against transgression, even in times of war: “O believers! Stand firm for Allah and bear true testimony. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do” (Qur’an 5:8). Thankfully, many people have also shown the good that’s inside them. Tens of thousands have marched in cities around the world calling for an end to the killing, and many more are seeing through the lies,
The Holy City: Why Jerusalem Matters in Islam
For Muslims worldwide, Jerusalem occupies a central, vital place in their faith and collective imagination. Known as Al-Quds or Bayt al-Maqdis in Arabic, this holy city contains sites of immense religious significance for Muslims around the world. Understanding Jerusalem’s spiritual symbolism, rich history, and modern significance helps underscore why it remains so revered for Muslims across the world today. Sacred Sites and the Revelatory Night Journey In Islam, Jerusalem hosts supremely sacred sites tied to the Prophet Muhammad’s, peace be upon him, miraculous Night Journey described in the Quran and Hadith. During this journey, the Prophet Muhammad, peace be upon him, was transported from Mecca to the “Farthest Mosque”, from where he ascended through the heavens, witnessed wonders, and received instructions from God, specifically on the number of daily prayers. This “Farthest Mosque” is identified as the Noble Sanctuary area in Jerusalem’s walled Old City, where the Dome of the Rock shrine and Al-Aqsa Mosque now stand. During this journey, the Prophet Muhammad, peace be upon him, led all earlier Prophets in prayer. Muslims regard his leading them in prayer before his heavenly ascent as a further fact that makes Jerusalem a blessed sanctuary. The area is thus understood as tying past scriptural prophets and miracles to Islam’s final Prophet, helping cement its sanctity for Muslims. The Prophet Muhammad, peace be upon him, was the final messenger among a line of Prophets, his leading them in prayer symbolized passing the torch from Moses and Jesus to Muhammad, peace be upon them all. Enduring Legacy Under Islamic Rule Besides scriptural significance, Jerusalem also acquired vital importance from its history as a seat of Muslim religious and political authority in the region for over a millennium. After the death of the Prophet Muhammad, peace be upon him, in 632 CE, the second Muslim Caliph or leader, Umar Ibn Al-Khattab, conquered Jerusalem by a peaceful treaty from the Byzantines in 637 CE. Instead of retribution against rival faiths, Umar adopted a policy of religious tolerance by assuring rights and safety for Christian residents, thereby transforming Jerusalem into an open, pluralistic city attracting diverse communities of Muslims, Christians, and Jews. Umar’s example would be followed by subsequent Muslim rulers of Jerusalem, making it a model of interfaith coexistence unmatched in Europe at the time. Over ensuing centuries of stable Islamic rule, the city blossomed into a flourishing center of religion, culture, and trade. Evolving powerful Muslim dynasties like the Umayyads, Abbasids, and Fatimids constructed architectural masterpieces, prime amongst them the exquisite golden-domed mosque of the Dome of the Rock, cementing Islam’s enduring stamp on Jerusalem. Even during the Crusades when it was temporarily lost, Muslims zealously fought to regain Jerusalem given its political and religious capital. After Salah al-Din’s recapture of the city in 1187 CE and under various Turkish, Arab, and Ottoman Muslim rulers until World War I, Islamic Jerusalem persisted as a seat of regional governance with its religious monuments continuing to attract Muslim pilgrims. When Salah al-Din decisively retook Jerusalem from Crusader control in 1187 CE, he upheld the tradition set by the Caliph Umar in 637CE of protecting the rights of minority faiths. Rather than expelling the city’s Christian and Jewish inhabitants after his bloody triumph, he invited Jews to return and settle in Jerusalem to help bolster the population from emigration prompted by the Crusades. Salah al-Din also entered agreements with the city’s Christian clergy, allowing them freedom of worship. His relative tolerance extended the atmosphere of religious pluralism that had historically prevailed under benign Muslim rule in stark contrast to the persecution of Jews and Muslims carried out by the intolerant Crusaders. By enabling peaceful coexistence between faiths, Salah al-Din embodied tolerant Islamic teachings and implemented them in Jerusalem, further solidifying enduring legitimacy among Muslims. The enduring reality of Jerusalem as an axis for Muslim political power and prestige for nearly 1400 years further illuminates why Muslims until today see it as second only to Mecca and Medina in sanctity. Though the Crusades interrupted Muslim rule periodically, Jerusalem mostly retained its Islamic character – bespeaking a legacy still evident through the Old City’s mosques, architecture, culture, and demographics. Various Turkish and Arab Muslim regimes administering Palestine regarded Jerusalem as a regional capital down to the 20th century. These enduring religious and political traces reinforce Jerusalem’s cherished identity for Muslims worldwide. While Salah al-Din’s example reflected inclusive Islamic protection of diversity, current issues are seen by many Muslims as exposing an intolerance towards non-Jewish religious expression under Israeli authority over the Holy City and Al-Aqsa Mosque. Israel’s injustice against the Palestinians curbs the ability of not only Muslims, but even Palestinian Christians to freely worship at churches in Jerusalem holy to their faith, like the Church of the Holy Sepulchre – denying to them what was historically accessible under Islamic administrations of the city. Rather than permitting peaceable worship and access by all faiths as practiced by past Muslim administrations, Israel’s rule over Jerusalem is regarded by many Muslims and even Palestinian Christians as infringing on religious freedom and denying access to holy sites in the city held sacred by Muslims, Christians, and Jews for centuries. Modern Aspirations and Symbolism In current times, religious resurgence and complex sociopolitical struggles have heightened Jerusalem’s importance for Muslims. As political authority over historic Palestine remains under illegal Israeli occupation, Jerusalem embodies hopes for self-determination and stirs broader Muslim solidarity around its Islamic heritage. Many Muslims aspire towards bringing back Jerusalem to its former grandeur under enlightened Islamic rule – which enabled harmonious coexistence between various sects of Islam alongside Christians and Jews. Jerusalem holds high spiritual meaning and stirs immense emotion due to its direct connection to the foundations of Islam. As the holy land where the Prophet Muhammad, peace be upon him, journeyed to during his Night Ascension into the heavens, Jerusalem marks the first direction Muslims prayed towards and its sanctified soil forever links the city to Islam’s very origins. Muslims also believe in all other Prophets who lived in this
ICNA Regional Convention draws 4000 participants in Houston Texas
Family, Faith, Future: Success in Divine Guidance – ICNA-MAS Regional Convention 2023 Assalamu Alaikum! The Islamic Circle of North America (ICNA) orchestrated a harmonious gathering during the Thanksgiving weekend in Houston, Texas at the 16th Annual ICNA-MAS Regional Convention. The theme, “Family, Faith, Future: Success in Divine Guidance,” echoed through the corridors, creating an atmosphere of warmth and shared purpose. The convention, a beacon of spiritual, activist, and knowledge-driven pursuits, attracted a diverse gathering eager to explore the interconnected realms of family, faith, and the roadmap to a prosperous future. From November 24th to 26th, attendees immersed themselves in a transformative experience that transcended the ordinary. The convention showcased numerous lectures and workshops tailored for both adults and youth. Esteemed speakers illuminated the path towards open communication, understanding, and love within families. Scholars and spiritual leaders shared profound insights on integrating faith into daily life, offering unwavering guidance to navigate life’s challenges. Moreover, the participants shared personal stories, fostering a sense of unity among participants. The third focal point of the event centered on the future, highlighting the pivotal role of divine guidance in shaping individual destinies. The event’s success was evident, drawing in 4,000 eager participants, hosting over 20 speakers, and facilitating 35 diverse sessions. The support of a dozen sponsors, including ICNA Relief, Helping Hand for Relief and Development, Turkish Airlines, Amana Mutual Fund, and TV One, added a layer of strength to the event, creating enduring memories and establishing a formidable presence that served as a powerful form of Da’wah. Beyond the intellectual nourishment, attendees immersed themselves in activities ranging from a bustling bazaar to matrimonial services, a dedicated sisters’ program, youth lectures, interactive presentations, badminton and table tennis tournaments, fostering a holistic experience for all. At its core, the convention celebrated the pivotal role families play in Islamic teachings. It also echoed Islam’s emphasis on preserving family ties, protecting them from harm, and assigning each member a vital role in life. This holistic approach aligns with the mission of both the Muslim American Society (MAS) and ICNA, dynamic organizations committed to imparting Islamic knowledge, promoting community service, and contributing to societal betterment. The ICNA-MAS Regional Convention 2023 exemplified the transformative power of connecting family, faith, and the roadmap to a purposeful future. As attendees departed, the echoes of discussions on family, faith, and future success echoed. The attendees left inspired and equipped with a renewed sense of purpose, armed with the wisdom imparted by the event’s speakers and the connections forged with like-minded individuals. ICNA-CON 2023 stood as a testament to the power of collective exploration and reflection on the timeless principles that bind us together—family, faith, and the pursuit of a future guided by divine wisdom. With gratitude to Allah (SWT) for His blessings, ICNA and MAS endeavor to enhance their efforts each year, valuing the visitor’s feedback and cherishing the moments spent with the loved ones.
Palestine: Where is God’s Help?
“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
