بسم الله الرحمن الرحيم

LIVE news updates
Jun 24 Transforming Your Reality Jun 17 A History of Muslim Americans’ Political Engagement Jun 17 My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron Jun 10 Islam and the Romans: Early Muslim-Byzantine Interaction May 20 Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam Apr 29 National Poetry Month: An Ode to Faith, Visibility, and the Conversations We Don’t Forget Apr 15 Beyond Ramadan: Taking Its Lessons Farther  Apr 15 The Power of Saying No: A Reflection on Boundaries

Author: Wendy Diaz

  • My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron

    My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron

    This interview first appeared on the Muslim Home Newsletter July 12, 2023. It has been reprinted with the author’s permission and has been edited for content and length.

    In a world where practicing Muslims grapple to navigate interactions with the LGBTQ+ community and the shifting societal landscape surrounding acceptance of diverse sexual orientations, gender identities, and same-sex unions, Muslims who face personal struggles with same-sex attraction or who have family members who identify as LGBTQ+ are often overlooked. Either scenario might be unsettling, but imagine being an imam and entrusted with guiding Muslims in faith matters and being confronted with a gay family member. How would he navigate this delicate relationship? Could he balance unconditional love for his relative while upholding Islamic principles? This is a reality for Imam Wesley Lebron, who had to learn to balance his religious convictions with his brotherly bond.

    Imam Lebron is a New Jersey-born Puerto Rican who converted in 1998. He pursued Arabic studies at the Islamic University of Madinah, Saudi Arabia, from 2001 to 2002, and holds a B.A. in Islamic Studies from Mishkah University. Imam and director of programs and education for MAS New York Reverts Reconnect, he is also co-founder and president of 3 Puerto Rican Imams, a 501 (c) (3) non-profit humanitarian organization that provides disaster relief worldwide.

    Imam Lebron’s unique experience as a Puerto Rican American convert, imam, leader, and family man provides a necessary perspective on dealing with differences within our communities. I interviewed him about how he manages his relationship with a close family member who identifies as LGBTQ+ while upholding his Islamic values in an ever-changing sociopolitical landscape.

    Tell me about your family.

    My parents are Puerto Rican; my father was born on the island and my mother is American born. I have three siblings from my mother and two from my father’s second marriage.

    How important is your family and how do you keep close relations as a Muslim?

    Family is everything. I was brought up with cousins, always visiting and playing together. Everyone from Puerto Rico lived in the same or surrounding area and our aunties and uncles often took care of us. I had a strong bond with my immediate family, as well. Even though my parents divorced when I was around 10 and my brother was five, we remained relatively close.

    When I first converted, there was some distance because they did not understand my decision. I stopped drinking, smoking, and partying, and I would speak out against all that. A barrier emerged between us and time together was affected. Now that I’ve grown in faith and understanding, we try to keep in contact as much as possible.

    One of your siblings is gay. How and when did you find out, and what was your reaction?

    My little brother from my father’s side is gay. Initially, he hid it, but we heard he was crossdressing. In high school he came to live with me and our father and eventually confirmed he was gay.

    Initially, it was not a big deal to me as I wasn’t a Muslim. I said it was his life and his choice.  We respected each other. He was my little brother, and I didn’t look down on him, nor did I see him as defective or broken.

    After you converted, how did you navigate your relationship with your brother while standing firm in your faith?

    As a Muslim, I learned about Lut’s people being destroyed because of homosexual behavior. So, I took a stance that I don’t say living this lifestyle is an okay choice. I had children by that time so I needed to communicate what I was feeling. I sat down with my brother and came to an understanding regarding how we were going to maneuver this relationship – me as a Muslim with kids and him practicing homosexuality. How was that going to flow?

    I was upfront with him, and he wanted to know if our relationship was going to change. We had rebuilt our adult relationship after being a bit distant as children and were enjoying a sense of brotherhood, so he wondered where our relationship was going and if I was going to hate him.

    We went to dinner alone and had a very real conversation. We quickly decided to be respectful of one another and see how to continue building our brotherhood despite having opposite views on life, religion, homosexuality, and the LGBTQ+ movement, which wasn’t as prevalent as it is today.

    During our chat, he asked, “How do we gauge love?” “How do we determine love?” He said, “Are you going to tell me if God places in my heart that I love someone, and because I love that person who has the same gender as I do, that I’m wrong, and then I’m going to hell?” With my then-limited Islamic knowledge, I answered, “We have a concept of hating and loving for the sake of Allah, and we love what God loves, and we hate what God hates. We dislike and hate those actions that were disliked by God; and from those actions that are clearly stated in the Quran and Bible are acts of homosexuality, same-sex relationships, and deviant sexual behaviors. We were taught we had to get married to the opposite gender, and that Allah created Eve for Adam, and that God punished Lot’s people because of homosexual practice. This story is found in both the Bible and the Quran.”

    I added, “This doesn’t mean I don’t love you or consider you my brother. Love is an action of the heart, and it’s something we sometimes can’t control. We may not be able to control who we love, but we can control how we love. You must realize what you’re doing is a sin, and (as far as Islam is concerned) you’re involved in a sinful lifestyle. And yes, maybe you love a person, and you can’t control loving that person, but you can control the type of relationship you pursue. Just like a person loves to drink and learns to control that desire so he no longer consumes alcohol.”

    Ultimately, I said while I did not support his choices, I still loved him as my brother, and I offered my assistance for anything he needed that wasn’t against God. I told him I respected him and expected respect for my faith in return. Alhamdulillah, we came to an understanding, and we’ve been able to maneuver our relationship around that understanding. For example, we agreed he would not bring a significant other around my children or he would refer to them as a friend. Once my children reached the age of discernment and puberty and understood homosexuality, then he could be open with them. By then I would have hopefully taught them enough so they would be making the right choices.   

    He respected these boundaries and never once disregarded them, mashallah. We built our relationship on respect and love, knowing we would make our own choices yet not allowing them to negatively impact our familial relationship. I have been Muslim almost 25 years now, alhamdulillah, and he’s been openly gay that entire time, and there has never been an issue of contention in our relationship.

    How long have you been an imam, and how has it shaped your relationship with your brother?

    I started working as an imam and educator around 2014. Alhamdulillah, because of my work, my brother’s impression of Muslims is positive, even though we don’t support LGBTQ. He understands why and knows most Muslims follow Quran and Sunnah. Regardless of their support or not for the LGBTQ movement, he loves the Muslim community.

    He is impressed I started my own nonprofit as co-founder of the 3 Puerto Rican Imams and of our work. It has impacted him that I help people around the world who are in need, building water wells, sending food, and doing whatever is necessary. We also helped our non-Muslim relatives during difficult times, and he really appreciated it.

    Has your brother ever considered converting to Islam? Why or why not?

    Surprisingly, he listens to my Islamic studies classes sometimes, and he’ll make comments like, “I love that concept.”  Over time he has become more religious, now believing in God, though we have not discussed him converting to Islam. It’s the same with the rest of my family. We lead by example, and, if they show interest, we talk to them, but I have never openly asked, “Do you want to become Muslim?” Everyone in my family who became Muslim has approached me to tell me they wanted to convert, and we facilitated their shahada based on that. I have given them Qurans. My brother keeps the Quran near his bed, and he reads it.  My mother, who is Muslim now, talks to him about the Quran and Islam. Thankfully, he has always had a positive outlook on Islam and Muslims because of our relationship.

    As LGBTQ+ inclusion becomes increasingly prominent in the U.S., even within some of our masājid, Muslim communities are still navigating how to respond with clarity, wisdom, and unity. When asked how other imams and lay Muslims can successfully interact with those who identify as LGBTQ+, Imam Lebron said this is a question the Muslim leadership must continue to address collectively. He also emphasized our response must be firmly rooted in Qur’an and Sunnah.

    “As Allah tells us, ‘And hold firmly to the rope of Allah all together…’ (Quran 3:103), so insha’Allah, we can pave the way for ourselves before the tsunami hits us and we don’t know how to protect or defend ourselves, our faith, our beliefs, and the like… I think each individual and community will have to take a stand and support one another upon that,” he said.

    These are not simple matters. They require collective effort and guidance from qualified leaders. While we should embody humility and resilience, we cannot compromise our principles. Welcoming individuals into our spaces should never mean abandoning our faith-based values; instead, it calls for a well-defined process, consistent policies, and open yet respectful dialogue. Imam Lebron’s experience—navigating the crossroads of faith, family, and identity—highlights the importance of addressing these challenges with compassion, conviction, and clarity. His story reminds us these conversations are no longer theoretical but are happening in Muslim homes and communities. As we face these complex realities, his voice adds an essential dimension to the broader discourse, one rooted in Islamic tradition and the human experience of love, loyalty, and leadership.

  • Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam

    Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam

    Adoption and foster care are topics seldom discussed in many Muslim circles today. However, caring for orphaned children and at-risk youth is a practice repeatedly mentioned in our Islamic tradition through the Qur’an and the life of the Prophet Muhammad, peace be upon him. In what Allah describes as “the best of stories,” the chapter of Prophet Yusuf (Joseph) in the Qur’an, we read of the Aziz of Egypt purchasing Yusuf and telling his wife to honor him so perhaps they may adopt him as a son. In the story of Prophet Musa, Pharaoh’s wife, Asiya, takes pity on the infant Musa and asks that he be spared so they might raise him in their household. In Maryam’s story, the elders cast lots to determine who would become her guardian after her mother dedicated her to the service of the temple.

    Even more significant is the example of Prophet Muhammad, peace be upon him, who experienced the defenselessness of orphanhood at a young age. After his parents’ death, he was cared for first by his grandfather, Abdul-Muttalib, and later by his uncle Abu Talib, who raised and protected him into adulthood. The Prophet later brought his young cousin Ali into his household to ease his uncle’s financial burden. When Khadija gifted him Zayd ibn Harithah as a servant, the Prophet freed him and raised him with the love and care of a son. After Khadija’s death, the Prophet Muhammad, peace be upon him, married several widows and divorcees and helped care for their children as if they were his own. Despite this rich legacy of compassion toward orphans and vulnerable children, adoption and foster care are subjects many Muslims rarely discuss and at times even approach with hesitation or misunderstanding.

    Stigma surrounding foster care and adoption in Muslim communities may stem from several factors, including misunderstandings of Qur’anic verses and prophetic practices, misinformation about Islamic rulings, and cultural attitudes that shape these issues’ public perception. To explore the topic further, I interviewed Basmah Salam, MPA, MA, a senior development and fundraising professional with extensive experience in community service and nonprofit leadership, whose master’s thesis focused on adoption and foster care in Islam.

    Salam’s interest in Islamic-centered adoption and foster care emerged from professional exposure, community observation, and personal reflection. After five years in the administrative department of a Houston Islamic school, she recognized the profound impact educators could have on children who were not their own, sparking her awareness of how much community support shapes a child’s development. Salam saw the saying “it takes a village to raise a child” unfold in real time. Her academic background in nutrition, with a focus on maternal and child health, deepened her understanding of family dynamics and care beyond traditional biological boundaries. She said, “Growing up in the U.S. in a traditional South Asian family means family always looked a certain way. But as you grow older, you learn that families can look different.” Salam noticed single-parent families, co-parenting relationships, blended families, intercultural unions, and even couples who had adopted children, although those were few and far between.

    While pursuing advanced degrees in public administration and Islamic studies, she became interested in exploring adoption for herself but perceived a silence and misunderstanding among Muslims about adoption, especially regarding lineage, permissibility, and social stigma. Witnessing both the unmet needs of orphans and foster children and the hesitations within Muslim communities to engage with adoption as an act of worship and compassion, Salam was compelled to research the topic for her graduate thesis for Bayan Islamic Graduate School. What began as personal curiosity transformed into a mission to reconcile faith, community responsibility, and the human need to nurture. Salam described her thesis as “an emotional journey” that became a way to bridge classical principles with modern realities while describing how mercy and social care lie at the heart of the sunnah.

    Her thesis, titled “Adopting Muhammad: The Merciful Fiqh Behind a Renowned Sunnah” (2024), evolved naturally through Salam’s studies, including courses in Islamic law and identity development. During school, she explored the legal and ethical dimensions of adoption to demystify what she called a “misunderstood sunnah.” She emphasized Muhammad’s life as an orphan and as someone who cared for others, including how early Islamic society valued guardianship while maintaining the integrity of lineage. Her thesis stated, “despite Prophet Muhammad having been an orphan himself and having encouraged supporting orphans, adoption may be viewed by some Muslims, surprisingly, as prohibited in Islam.” Nevertheless, Islamic history demonstrates unequivocally that Islam did not forbid adoption but instead refined it within ethical boundaries to preserve identity and justice.

    Regarding the Muslim community’s biggest misconceptions about adoption and foster care, Salam said many people mistakenly believe adoption is forbidden, often misunderstanding the Qur’anic verses revealed during the Prophet Muhammad’s time about lineage and naming. Allah says in the Qur’an:

    “Allah does not place two hearts in any person’s chest… Nor does He regard your adopted children as your real children. These are only your baseless assertions. But Allah declares the truth, and He ˹alone˺ guides to the ˹Right˺ Way. Let your adopted children keep their family names. That is more just in the sight of Allah. But if you do not know their fathers, then they are ˹simply˺ your fellow believers and close associates. There is no blame on you for what you do by mistake, but ˹only˺ for what you do intentionally. And Allah is All-Forgiving, Most Merciful.” (Qur’an 33:4-5)

    Salam explained that the verses were meant to preserve a child’s biological heritage, not to prohibit adoption altogether. She noted some families also feel taking in a child who is not biologically their own could somehow harm the child emotionally or religiously, when in fact Islam encourages providing care and love through kafalah, or guardianship. Early in her studies, Salam realized that even when Muslim families are open to adopting, they limit their choices to newborns or infants. She explained that the preference for babies usually stems from the Islamic ruling that a child under two can establish a mahram (kinship) bond through breastfeeding. From a religious perspective, that concept makes adopting an infant seem more straightforward. However, she stressed this preference, while understandable, effectively sidelines older children who remain in the system without families.

    Whenever she encountered Muslim families or individuals who were in the process of adopting, Salam said, “Everyone was adopting a newborn. No one was adopting a kid… it was always a baby.” Many families, she explained, see breastfeeding as the only way to navigate issues of lineage and mahram relationships, but, in reality, this solution is often not medically or practically feasible for all women. Narrowing adoption to infants means communities miss the broader teachings of benevolence and inclusivity the Prophet Muhammad, peace be upon him, embodied. He cared for older children and emphasized human dignity over kinship.

    Salam also identified financial concerns and social stigma as significant barriers that may discourage prospective foster or adoptive parents. Some families fear the added financial responsibility, while others worry about how an adopted or foster child may be perceived within their communities. Ultimately, Salam said these “misconceptions create unnecessary obstacles to a merciful Sunnah,” urging Muslims to view adoption and foster care as acts of mercy and social responsibility rather than something objectionable.

    Reflecting on her research, Salam offered thoughtful and faith-centered advice for Muslims who wish to support children in need while remaining grounded in Islamic values. She said families should begin with “making an intention,” explaining that when Muslims sincerely set their hearts on caring for children, “Allah, in His own way, guides us to the right things.” The key, she said, is “adopting the correct mindset first.” She encouraged prospective adoptive or foster parents to trust in unseen blessings and to rely on Allah’s ability to provide for them in unimaginable ways. Salam advised families to seek education on the adoption and foster systems in their localities, to prepare financially, and to engage with community resources.

    Above all, Muslim families must look into what Islam has taught us about caring for orphans and the needy. She especially stressed that individuals who want to adopt or foster look to children here in the U.S., not just those abroad. Her hope is to remind others that the life of the Prophet Muhammad, peace be upon him, models compassion for orphans and vulnerable children everywhere. She said, “If he were here right now, he would have adopted everyone.”

    Looking ahead, Salam is optimistic that greater awareness and compassion will reshape the issue. “I do see it changing,” she said, noting that more open conversations about infertility, singlehood, and nontraditional family structures are pushing communities to reconsider longstanding taboos. She also hopes to lead by example, sharing her own desire to adopt and “start talking about it,” in order to show that single Muslims and families of modest means can still provide loving homes through foster-to-adopt programs. For Salam, the future depends on Muslims reclaiming this prophetic legacy of caring for vulnerable children. Speaking candidly about the lack of Muslim-led adoption infrastructure in America, she remarked, “It’s disgusting that we are Muslims and we don’t have an adoption agency in America… Adoption is supposed to be our thing!”

    Salam recalled hearing the Prophet, peace be upon him, referred to as “the orphan who adopted the world.” Indeed, he was a caring servant leader to all believers and a champion for the rights of orphans and the poor. To imitate him means caring for the most vulnerable in our communities, beginning with the youth. For Salam, adopting, fostering, or simply supporting children in need should be seen as an act of faith and mercy, deeply rooted in the Prophet’s sunnah. To do so, Muslim families must move beyond hesitation and reclaim adoption and kafalah as living expressions of prophetic love, transforming a misunderstood practice into a courageous act of communal care.

    Disclaimer:

    “Legal rulings concerning adoption, inheritance, and establishing kinship with adopted children can vary. Interested parties should consult a scholar for more information.” 

  • “He Has Spoken the Truth:” Instilling Abu Bakr’s Attitude in our Children

    “He Has Spoken the Truth:” Instilling Abu Bakr’s Attitude in our Children

    This is the first article in a series titled, “The Real Champions: The Companions as Role Models for Muslim Youth.”

     

    Abdullah ibn Uthman, widely known as Abu Bakr, had a winning attitude. The opinions of his non-Muslim family, tribe, or the opponents of Islam did not shake his faith or loyalty to the Prophet Muhammad, peace be upon him. As the closest companion and trusted advisor of the Messenger, Abu Bakr stood firmly in support of Islam and the oppressed. He embodied the strength, clarity, and conviction we hope our children will develop as they navigate life as religious minorities in an increasingly secular world.

    Just as Abu Bakr remained steadfast in the face of doubt and opposition, today’s children encounter challenges that test their faith and resilience. Many people who are opposed to Islam have an arsenal of misinformation, false accusations, and gross overgeneralizations about Muslims. All these attacks can be directed at our children through social media or word of mouth. It takes a massive amount of mental fortitude to be able to handle Islamophobic rhetoric, even for adults. For children who may already be questioning the purpose of life or who have not given it much thought, exposure to such opposition from mainstream sources can be confusing. Children are largely unaware of the long historical timeline of Islamophobia and the reason it exists, including false narratives manufactured for political and social reasons. Therefore, we prepare children to confront these challenges wisely, drawing on examples of Muslim champions who came before us, like Abu Bakr as-Siddiq. There are numerous authentic accounts of his unwavering faith, exceptional character, and intense dedication to Islam.

     

    Lessons from Abu Bakr’s life:

     

    1. Regarding Isra and Miraj

    The events of Isra and Miraj were a blessing for the Prophet Muhammad, peace be upon him, and for true believers in his message. However, it was also a test for those whose faith was less certain. Aisha, may Allah be pleased with her, reported that after the Prophet was miraculously taken by night to the furthest mosque in Jerusalem, the people began to talk about it. Some of them renounced their faith and belief in him. They sought Abu Bakr and said, “Have you heard that your friend imagined he was taken by night to the sacred house?” Abu Bakr said, “Did he say that?” They said yes. Abu Bakr said, “If he said it, he has spoken the truth.” They said, “Do you believe he went by night to the sacred house and returned before morning?” Abu Bakr said, “Yes. Verily, I believe what is even more astonishing than that. I believe he has received messages from heaven for everything he does.”

     

    As a result, Abu Bakr was named al-Siddiq, the Truthful. (Dala’il al-Nubuwwah lil-Bayhaqi 2/361) His faith was unlimited, and his loyalty was unconditional. He believed in the Prophet, peace be upon him, and understood that whatever he said or did was not from himself but divinely  ordained. Like Abu Bakr, we are called to place our full trust in the truth and wisdom of what Allah has revealed and what His messenger has taught.

    1. Standing firm, even with our own family

    In the early years of Islam, many members of Abu Bakr’s family, including his father and some of his children, remained non-Muslims. One of his sons, ‘Abdur-Rahman, even fought on the side of the Quraysh against the Muslims before eventually embracing Islam. Despite these hardships, Abu Bakr’s faith was never shaken, and he continued to treat his relatives with patience, dignity, and love.

    Our children today will also encounter people friends, schoolmates, and even family members who question their beliefs. However, learning about Abu Bakr leads to confidence in their faith and gives them the strength to remain firm under pressure.

    1. Practicing humility

    Ibn Sirin reported: “No one after the Prophet, peace be upon him, was as cautious with what he did not know as Abu Bakr, may Allah be pleased with him… Abu Bakr would be presented with a case for which he found no source in the Book, nor a report in the Sunnah, so he would strive to form an opinion, then he would say, ‘This is my opinion. If it is correct, it is from Allah. If it is wrong, it is from myself, and I seek forgiveness from Allah.’” (Jami Bayan al-Ilm, 1555)

    Abu Bakr did not claim to know everything, even as the Prophet’s closest companion and Islam’s first caliph. He acknowledged the limits of his understanding and returned to Allah for guidance. From this, our children understand that when something feels confusing, it is not a weakness to say, “I do not know.” Rather, true strength is recognizing the limits of one’s knowledge and trusting that Allah’s wisdom is greater than our own.

    1. Putting belief into practice

    Not only was Abu Bakr an outspoken defender of Islam, but he also practiced it wholeheartedly and surpassed his peers in good deeds.

     

    One day, the Prophet, peace be upon him, asked his followers: “Who among you has woken up today fasting?”

     

    Abu Bakr said, “I have.”

    The Prophet asked, “Who among you has followed a funeral procession?”

     

    Abu Bakr said, “I have.”

     

    The Prophet said, “Who among you has fed a needy person?”

     

    Abu Bakr said, “I have.”

    The Prophet said, “Who among you has visited a sick person?”

     

    Abu Bakr said, “I have.”

     

    The Prophet said, “These deeds are not combined in someone but that they will enter Paradise.” (Sahih Muslim, 1028)

     

    1. His exceptional faith led him to the highest position

    Abu Musa, may Allah be pleased with him, reported the Prophet, peace be upon him, became ill, and when his condition was critical, he said, “Tell Abu Bakr to lead the people in prayer…” A messenger was sent to Abu Bakr, and he led the people in prayer during the Prophet’s lifetime.” (Sahih Bukhari 678, Sahih Muslim 418)

    Abu Bakr’s selection was a clear sign of his spiritual rank and the Prophet’s trust in him. His commitment, humility, and loyalty to Allah and His Messenger placed him in an unmatched position of honor. For our children, his life demonstrates that sincere belief and consistent obedience to Allah are what elevate a person to true greatness.

    Abu Bakr was not known as As-Siddiq for nothing! What began with his complete acceptance of the truth after the incident of Isra and Miraj culminated in a lifetime of service to Allah and the Muslim community. His steadfast commitment to truthfulness was his greatest strength and the defining mark of his character. If there is anyone we want our children to emulate other than Prophet Muhammad, peace be upon him, and the other prophets, then look to Abu Bakr as-Siddiq.

    Teach them to be firm yet gentle; loving yet committed to their beliefs; knowledgeable yet humble; and always truthful, no matter what. Just as when people questioned the honesty of the Prophet and challenged the veracity of Islam, we must stand courageously to defend our faith, just like Abu Bakr. Our children will encounter the same arguments and scrutiny, but if we hold on to his example, insha’Allah, we will be successful.

  • Healing After Loss: How Al-Khaliq and Al-Mu’id Restores Our Hearts

    Healing After Loss: How Al-Khaliq and Al-Mu’id Restores Our Hearts

    Prophet Muhammad (peace be upon him) said, “Marry the loving and fertile. Verily, I will have most followers among the prophets on the Day of Resurrection.” (Musnad Aḥmad, 12202)

    As a Muslim convert, I always considered my children a blessing and parenthood an opportunity to raise more Muslims and make the Prophet (peace be upon him) proud in the hereafter. However, after my third child, life became chaotic and felt overwhelming, and I no longer had enough hands to hold onto each child. For me, the third baby disrupted the balance.

    When my third turned two, I decided I did not want to have any more, at least for a while. I needed to get past the “terrible twos” and become accustomed to managing my brood. My older children were in school, and I was driving constantly to and from school, karate practice, or Quran class, all while managing a toddler and working from home, often at night.

    Over time, I thought less about having more children, and January 2014 was no different. However, that month I began having severe spasms. Once while driving, a stabbing pain in my lower left abdomen made it almost impossible to continue. Still, I managed to get home, take my toddler out of the car, and into our apartment before collapsing onto the couch, writhing in pain.

    My daughter stared at me, bewildered, and asked for food, but I waved her away, saying, “Not now. Give me a minute.” I felt like my insides were about to burst, and I was nauseous with intense pain.

    Thankfully, the pain started to subside, so I chose to ignore it – until it came back and I found myself in the emergency room two days later with a pregnancy diagnosis.  Suddenly, the pain became more tolerable and meaningful. Although unexpected, the news filled me with hope and joy. Instinctively, I cradled my abdomen, tenderly reassuring my little one that it was ok. I was not upset with him or her for causing me this agony. I was so relieved that this new life was developing in my womb and giving my pain purpose. Nevertheless, relief was quickly replaced with anxiety as I realized my cramps were abnormal. The doctor assured me that some women experience these symptoms in the first trimester. He prescribed pain medication and sent me home; however, I decided not to take any medicine and went straight to bed. Although another child had not been on my mind previously, at that moment I was filled with excitement. I asked Allah to protect my baby and to let him or her grow healthy and strong.

    At 4 am, I was awakened by horrible cramps. I finally took medication, hoping it would help me sleep, but I woke again at 6:30 to pray Fajr. However, I realized I was bleeding heavily, and I became too dizzy to stand. I tried to reach for the door, but I fell. The room was spinning and turning black. I was barely able to call out to my husband, who came running and found me lying on the bathroom floor. He helped me up and to make wudu1. Then, he led me out of the bathroom and covered me in blankets because I was shivering. I had to pray lying on my side because if I tried to sit or stand, I would get dizzy again.

    I had never felt so close to death.

    Certain that I was, indeed, dying, I told my husband to take care of the children and to ask them to make dua for me if I passed away. After praying, I fell asleep there on the floor, wrapped in blankets, dozing off while wondering what would happen to my baby.

    Alhamdulillah, I was able to rest and felt better when I woke up. A week passed, and the bleeding and pain had stopped. I was already daydreaming about whether I would have a boy or a girl and what we would name him/her. In retrospect, I wonder what still kept me hopeful, given what I was experiencing. Perhaps it was wishful thinking. I was worried, but I tried my best to suppress those feelings with positive thoughts. I eventually heard from my doctor, who informed me my bloodwork indicated a miscarriage. Over the following weeks, I battled more bouts of abdominal cramps and bleeding that would send me staggering onto my bed, always holding onto my stomach as if trying to keep my baby in its place, but nothing could stop the inevitable. Eventually, my hope and joy for this new life faded away, leaving only emptiness.

    Once, a friend of mine confided in me that after having a miscarriage, someone told her, “Well, can you mourn for something you never really had?” At that moment, the callousness of those words became palpable. There are many ways to lose a child, including miscarriage. Each loss is different, but there will always be pain. Whether one is more painful than another is irrelevant to the person experiencing it.

    Allah tests us differently. Someone may say, “You have other children, so be happy,” or, “You can have another one, so be happy,” but that does not take the sorrow away. Grieving is natural and necessary.

    After the miscarriage, I rarely spoke of it. It was too painful. With time, I came to understand and accept Allah’s decree. A few months later, I was surprised to learn I was pregnant again, and nine months later, alhamdulillah, my family welcomed Aasia. She is named after the Pharaoh’s wife in the story of Prophet Moses, peace be upon him, who overcame adversity to earn a home close to Allah in paradise. For us, she was a blessing amidst an abyss of sadness.

    With her arrival, I could see clearly the manifestation of Allah’s names Al-Khaliq and Al-Mu’id. Al-Khaliq, or the Creator, brought life anew into our home, designing and orchestrating this miracle at the perfect time. And Al-Mu’id, the Restorer, replaced our sorrow with joy, restoring hope where grief had once resided. Just as plants wither in the winter only to bloom again in spring, Allah recreated life in our family, gently easing our sadness and reminding us that even after loss, He is the One who brings back all things: “For indeed, with hardship comes ease. Indeed, with hardship comes ease.” (Quran 94:5,6)

    Allah says, “Is He [not best] who begins creation and then repeats it and who provides for you from the heaven and earth? Is there a deity with Allah? Say, “Produce your proof, if you should be truthful.” (Quran 27:64)

    Allah is so mighty that He created the first human being and countless generations after, as He is Al-Khaliq, the Creator. He causes us to die and brings us back to life again, demonstrating that His power over life and creation is absolute. He effortlessly replaces one person with another, restoring what has been lost. Imagine a time when you lost a friend, or a loved one moved far away, or passed on, and you eventually found comfort elsewhere. Although the absence of the first person may still be felt, with time and renewed companionship, your wound begins to heal, and you can find contentment again. This is truly a gift from Al-Mu’id, the Restorer, who renews our hearts and circumstances, brings new life into the world, and reminds us that loss is never the end when Allah wills to recreate and restore.

    Looking back, I see Allah’s mercy and wisdom woven through both loss and renewal. In the sorrow of my miscarriage, I felt the weight of life’s fragility, yet it was also a reminder of His power as Al-Khaliq, the Creator, who brings life into existence in His perfect timing. And when another child came into our lives after losing one, I witnessed Al-Mu’id, the Restorer, gently renewing our hearts, replacing grief with contentment, and filling our home with hope once more. Life, in all its trials and blessings, is a testament to Allah’s infinite ability to create, restore, and transform. Even in moments of darkness, He reminds us that every ending can be a beginning, and every loss can be met with a gift only He can provide.

     

    1. The bleeding I experienced was considered istihaadah (non-menstrual bleeding) and not postpartum bleeding, given the timing of the pregnancy.
  • How to Overcome Loneliness as Busy Moms

    How to Overcome Loneliness as Busy Moms

    The World Health Organization (WHO) recently sounded the alarm regarding what it termed a global epidemic of loneliness. The opening statement of its June 2025 report stated, “The facts are undeniable: loneliness and social isolation are urgent public health challenges that demand immediate attention.” The WHO’s Commission on Social Connection was launched to confront this growing crisis, which affects 1 in 6 people worldwide and is associated with more than 870,000 deaths each year,according to their findings1. The report, “From Loneliness to Social Connection: Charting a Path to Healthier Societies,”seeks to raise awareness and offer solutions. At its core is the message that social well-being is just as vital as mental and physical health.

    The U.S. Surgeon General recently said, “We are in the middle of a loneliness epidemic as one-in-two adults in America reported experiencing loneliness2.” The WHO defines loneliness as the emotional pain that arises when there is a gap between the relationships we long for and the ones we currently have3. While digital tools have made it easier than ever to stay in touch, many people still feel alone. Social media can feel more like anti-social media, offering constant updates but little real connection. This is especially true for young people. Up to 21 percent of those between the ages of 13 and 29 report feelings of loneliness. This age range includes many women of childbearing age, as well as youth in our communities, making it an issue that our faith spaces must take seriously.WHO’sreport also highlights that mothers and children from marginalized groups, including religious minorities such as Muslims, may face added barriers to building meaningful relationships. Discrimination, language challenges, relocation, or cultural differences all can make developing relationships more difficult.

    For Muslim mothers, loneliness can show up in many forms. It may come from raising children far from extended family, being the only Muslim parent at school events, or, for converts, being the only Muslim in their family. Some mothers spend long days at home without adult interaction. Others live in areas with no strong Muslim community nearby. Many struggle to make time for friendship while balancing the demands of motherhood. In some cases, women may feel discouraged from participating in religious gatherings because of their gender or because they have young children. Single moms and mothers of children with disabilities often experience another layer of isolation that can feel overwhelming on its own.

    Now that we understand loneliness is not just a passing inconvenience but a serious global threat, we can no longer afford to ignore its emotional, physical, spiritual, and social impact. As Muslims, we need to think collectively about how to build stronger support systems and nurture meaningful connections. At the same time, each of us can take small but significant steps in our personal lives to combat loneliness. For busy mothers and caregivers, tending to their emotional well-being can easily fall behind the needs of everyone else, but it should be a top priority.

    Here are a few ideas to consider on an individual level:

    1. Transform loneliness into self-care

    Do not let loneliness become a weapon against you. Instead, use it as a tool for spiritual, mental, and physical growth. Self-care often begins with solitude. Take advantage of quiet moments to exercise, pray, reflect, read, or write. All of these can be acts of worship and self-nurturing that strengthen your faith and well-being.

    1. Engage your mind and heart

    Pursuing a hobby, enrolling in a class, volunteering, or working outside the home all are possible options. These activities help you connect with others around shared interests and offer a sense of purpose and accomplishment outside of the house.Remember Allah (SWT) constantly while engaging in these activities, whether through inner reflection or utterings of dhikr. “Surely in the remembrance of Allah do hearts find comfort.” (Quran13:28)

    1. Find companionship in the creation

    Sometimes, companionship comes in unexpected yet comforting forms. If possible, consider adopting a pet. Animals offer emotional support, a sense of routine, and unconditional affection. Think about Abu Huraira, the beloved companion of the Prophet (peace and blessings be upon him), who was known as the “Father of the Kitten” because of his love for cats. His compassion for animals became part of his identity. Caring for a pet can even be a source of reward and mercy in Islam.

    If animals are not your preference, consider caring for plants. Tending to a garden or even a few houseplants can bring peace, purpose, and a connection to the natural world, as well as some great health benefits.

    1. Actively build community

    Do not wait for a connection to find you; create it! Reach out to family members, introduce yourself to someone new at the mosque, invite a neighbor for tea, or simply greet someone on your daily walk. These small acts plant seeds of community. The Prophet Muhammad (peace and blessings be upon him), warned against isolation, saying, “If three people in a town or in the desert do not establish prayer among them, then Satan has overcome them. You must establish the congregation, for the wolf eats the isolated sheep.”(Sunan Abi Dawud, 547)

    1. Embrace solitude

    It may seem counterintuitive, but one of the most powerful ways to overcome loneliness is to get comfortable with being alone. The Prophet (peace and blessings be upon him), said, “Islam began as something strange, and it will return to being strange, so glad tidings to the strangers.”(Sahih Muslim 145)

    Being a practicing Muslim in modern times can feel isolating. You may be the only woman in your family wearing hijab, the only Muslim in your neighborhood, or the only youth choosing to study Islam over more popular career paths. Choosing faith over conformity is courageous, but it can be a lonely endeavor.Know and teach your children that it is okay to be set apart while searching for your tribe. Find strength in stillness and purpose in solitude. Remind yourself thatyou are never truly alone because you always have Allah (SWT). Even in moments when there is no human companionship, we can turn to Him in prayer.

    Sometimes solitude is safer and more beneficial than surrounding ourselves with harmful influences.Take time to praise Allah for solitude because not every crowd brings benefit, and not every companion has your best interest at heart. In Spanish, we say, “Es mejor estar solo que mal acompañado” or “It is better to be alone than in bad company.”The Islamic tradition echoes this wisdom.

    Abu Darda, may Allah be pleased with him, said, “A righteous companion is better than loneliness, and loneliness is better than an evil companion…”(Rawdat al-‘Uqala, 56)

    To the mothers feeling isolated, know that your child, while not the adult conversation you may be craving, is a soul entrusted to you by Allah (SWT). Find comfort in this seed you are nurturing into a tree of hope. Your quiet sacrifices are not unnoticed by the One who sees all. In moments of solitude, may you find clarity and discover strength.

     

    1. https://www.who.int/publications/i/item/978240112360/
    2. https://www.crisistextline.org/topics/loneliness/
    3. https://www.who.int/news/item/30-06-2025-social-connection-linked-to-improved-heath-and-reduced-risk-of-early-death

     

  • Ojalá Foundation: A Community Built on Service

    Ojalá Foundation: A Community Built on Service

    The Prophet Muhammad (peace and blessings be upon him) once said:

    “Take up good deeds only as much as you are able, for the best deeds are those done regularly even if they are few.” (Musnad Aḥmad, 8600)

    This hadith captures the spirit of Chicago’s Ojalá Foundation, a Latino-led Muslim organization dedicated to serving both the growing Latino Muslim community and the city’s most vulnerable residents. September marks Hunger Action Month, a nationwide call to raise awareness about food insecurity and mobilize communities to respond. Ojalá, its very name being a Spanish expression of hope derived from the Arabic insha’Allah (“God willing”), has embraced this mission wholeheartedly, making the fight against hunger a cornerstone of its work. For more than six years, the Foundation’s volunteers have gathered every Friday to serve Chicago’s homeless, embodying the Islamic teaching that the best deeds are those done consistently.

    Consistent compassion: The foundation of Ojalá

    In 2019, I interviewed Imam Christopher Pavlicek and several of the group’s founding members, including Shirley Chun and Raúl Gonzalez, for an article about service to humanity. This new feature revisits that conversation, offering a deeper look into how their faith-based outreach has evolved. At the time, the Foundation had only been established in May of 2018. Yet even in its early stages, its work was making a notable impact. By that fall, Ojalá had launched Neighborly Deeds, a weekly outreach program that continues to this day. With fewer than a dozen volunteers in the beginning, they prepared warm meals and distributed clothing, blankets, hygiene products, and other essentials to the homeless in the west and southwest sides of Chicago. Every Friday since then, without fail, Ojalá has carried forward this faith-driven effort, touching countless lives with consistent generosity. It is a work steeped in love and faith.

    For Imam Chris, the work is deeply personal. Growing up in a predominantly Latino neighborhood, he witnessed hardship firsthand, and he believes food is a bridge that connects people. “There are so many stories,” he said, reflecting on years of outreach, “but one of the success stories I always carry with me is a man named Mike.”

    Mike lived on the streets for years, setting up a small space where Ojalá’s Neighborly Deeds volunteers would often find him. “He was overly friendly,” Imam Chris recalled. “He would shout ‘hello’ every week when we came by. I am pretty sure we were the first Muslims he ever interacted with.” Over time, and with the support of those he considered his new friends, Mike found the strength to leave the streets behind. When he finally approached the group again, it was on a bicycle. “He said, ‘I got my own little space now. I’m living off the streets,’” Imam Chris shared. “That moved me because I know it’s possible. Now every time we see him, it feels like seeing a friend or family member.”

    The Foundation’s work goes above and beyond handing out meals. As Imam Chris explained, it is really about building relationships and recognizing that those on the streets are not so different from us. Mike is just one example of how Ojalá has touched lives in lasting ways. Volunteers know people by name, embrace them like family, and share warm, home-cooked food.

    “Maybe it’s not doctor-approved,” Imam Chris joked, “but we’re hugging people every week. It humanizes both of us.”

    For Ojalá’s volunteers, the real impact involves more than nourishment for the stomach. They also nourish the soul by restoring dignity, offering touch, and creating connection – the very things every human being needs to flourish.

    This intimate approach has affected not only those who receive meals but also those who hand them out. Imam Chris noted volunteers find healing through the work.

    “We’ve had people say they felt lost, even suicidal, until they came here. Serving gave them a sense of value, like ‘I am doing something for someone else, I matter.’ It has created a community where we didn’t even know we had one at first,” he said.

    Even during the height of the Covid-19 pandemic, when most outreach efforts were forced to pause, Ojalá’s commitment never wavered. With safety restrictions in place and volunteer numbers drastically reduced, the work continued through the dedication of just three brothers who went out week after week to serve meals. Others supported the mission from home by cooking and donating food to keep it alive.

    Imam Chris said, “It saved us to go out and give food.”

    Even in a time of isolation and fear, service became a source of healing and connection for those receiving and for those giving.

    From the streets to a spiritual home

    Allah says in the Qur’an, “Is there any reward for goodness except goodness?” (Qur’an 55:60) After years of serving others with limited resources and no headquarters, that goodness was returned to them in the form of the very community they helped build. In 2025, the Ojalá Foundation acquired an old church and converted it into a mosque and community center, establishing a permanent home. For Imam Chris, this space changes everything.

    “For years, people on the streets would ask us, ‘Where is your church?’ Now we have a place to direct them to. It has a kitchen, so people can cook meals on-site, and it will host programs like NA and AA to help those struggling with addiction.”

    This story carries a certain irony. Those unfamiliar with Islam would ask about a “church,” not realizing that Muslims worship in mosques. And yet, in a twist that feels divinely orchestrated, Ojalá ended up purchasing a church that now serves as their mosque and headquarters. It is as if Allah (SWT) gave them exactly what was needed yet in the most unexpected form.

    The spacious and welcoming Ojalá Islamic Center has already hosted back-to-school drives, clothing giveaways, and cultural events that bring neighbors together. Though the new mosque is in a Latino-majority neighborhood, the center has become a hub for converts of all backgrounds.

    “We are surrounded by Mexican, Puerto Rican, Guatemalan, and many other Latino communities, but we also welcome converts from Polish, Italian, Vietnamese, and other backgrounds,” Imam Chris said. “It has become a place where people feel they do not have to give up their culture to be Muslim. They are embraced as they are.”

    The Ojalá Foundation’s story is one of consistent faith in action, where a plate of food becomes a bridge, where service creates family, and where an old church turned mosque now stands as a symbol of unity in the heart of Chicago. Just as the word “Ojalá” is associated with prayer and hope, so we pray for their success and a reward proportionate to their contributions to the community. As Allah says:

    “Whoever does good, whether male or female, and is a believer, We will surely bless them with a good life, and We will certainly reward them according to the best of their deeds.” (Quran 16:97)

    Answering the call to serve

    Hunger Action Month reminds us that the fight against hunger requires collective responsibility. A small effort like providing a meal or assistance to someone less fortunate, when done consistently, can spark a movement for social change. Imam Chris encourages other communities to take the first step.

    “There are people in need everywhere. Even if it’s just once a month, come together, prepare some meals, and collaborate with a shelter. The blessings that come out of it are unbelievable. Hand-to-hand, face-to-face, that is the key,” he said.

    You can also help support Ojalá Foundation. Here are a few ways you can get involved in the fight against hunger:

    • Volunteer: Those in the Chicagoland area can join the weekly food distributions or help prepare meals.
    • Donate: Financial contributions support meal programs, clothing drives, and community outreach.
    • Partner: Other faith communities and organizations are welcome to collaborate with Ojalá Foundation on local initiatives, drives, and events.
    • Spread the Word: Share their mission with friends, neighbors, and community organizations.

    Contact: Ojalá Foundation and Ojalá Islamic Center

    1900 S Oak Park Ave, Berwyn, IL 60402

    Email: info@ojalafoundation.org

    Website: ojalafoundation.org

  • No Way, Hosay? A Caribbean and South American Celebration Rooted in Islamic Tradition

    No Way, Hosay? A Caribbean and South American Celebration Rooted in Islamic Tradition

    As millions of American Muslims ushered in the new Islamic year with the start of Muharram, many prepared to fast on the Day of Ashura, reflecting on two significant events – the deliverance of Prophet Moses (peace be upon him) and the Israelites from Pharaoh, and the martyrdom of Hussain ibn Ali, beloved grandson of Prophet Muhammad (peace be upon him), in the tragic Battle of Karbala. For Muslims, Ashura is a day marked by both solemn remembrance and spiritual reflection. While joy is expressed in recalling Allah’s miracle, deep sorrow also echoes in hearts remembering the sacrifices made by the Prophet’s family, his Ahl al-Bayt. Though Sunni and Shia Muslims may differ in various theological and historical perspectives, Ashura remains a day of profound relevance for both communities, symbolizing steadfast faith, resistance to oppression, and divine justice.

    South of the U.S. border, in countries such as Trinidad, Guyana, Jamaica, and Suriname, an eye-catching public celebration unfolds during this sacred time, one with its roots in Islamic history. Known as Hosay, a localized rendering of “Hussain,” this 10-day commemoration culminates in vibrant street processions featuring towering, colorful floats called tadjahs, theatrical reenactments, rhythmic drumming, and striking costumes. While some may dismiss Hosay as a mere cultural display, its origins lie in a spiritual mourning tradition brought by Indian Muslim migrants. Within the dazzling tapestry of Caribbean and South American culture, Hosay represents a powerful yet overlooked legacy of Islamic devotion and resilience in the heart of that region.

    A Forgotten History

    This story dates back to the mid-19th century, when the abolition of slavery in British colonies in 1834 led to the establishment of a new labor system based on indentureship. Between 1845 and 1917, hundreds of thousands of laborers from British India, including Hindus and Muslims, were brought to work in colonies in the Caribbean and South America. This migration marked a third wave of Muslims entering the Americas, the first two being Spanish Moriscos and enslaved West Africans. These migrations helped shape the diverse and dynamic Muslim identity that continues to thrive in the Americas, despite centuries of displacement and colonialism. According to some accounts, about one-fifth of British Indian indentured workers were Muslim1. Indian Muslims brought traditions like Ashura processions with them to Caribbean and South America, which, over time and under colonial pressures, transformed into the uniquely syncretic festival now known as Hosay.

    Across the Caribbean and parts of South America, Indian communities not only brought manpower but also a thriving cultural legacy that transformed colonial societies. Indian Muslims and Hindus lived side by side, finding more unity in their shared ethnic identity than division through religious difference. They also lived among formerly enslaved Africans, Indigenous peoples, and European colonizers, creating a layered social fabric shaped at times by cooperation, resistance, or negotiation under colonial rule. As historians note, “Hindustani” became the common designation for people of Indian descent2, regardless of their religious affiliation, to differentiate them from other groups. While moments of religious tension did occur among Muslims and Hindus from the Indian subcontinent, ethnic solidarity, a common language, and collective experience under indentureship easily bridged those divides.

    These Hindustani communities, found in places like Trinidad, Guyana, Jamaica, and Suriname, have preserved their distinct traditions while reimagining them in their new lands, creating hybrid religious and cultural expressions shaped by their diverse experiences. Nowhere is this more visible than in the celebration of Hosay, which originated from the Islamic observance of Ashura and the mourning of Hussain ibn Ali and his family, but eventually absorbed elements from Hindu rituals and African diasporic spiritual practices. The rhythmic drumming and processions bear resemblance to Yoruba-influenced ceremonial music, while the ornate tadjahs, which are no more than towering, vibrant replicas of mausoleums, draw inspiration from Islamic architecture and local artistic traditions. Over time, colonial authorities began to flatten these layered expressions under the simplistic label of “Indian culture,” ignoring their deeper spiritual meanings and cross-religious influences.

    What makes Hosay especially compelling is its capacity to transcend sectarian and ethnic boundaries. Though it began as a commemoration observed by both Sunni and Shia Muslims, it quickly evolved into a broader symbol of resistance, unity, and cultural pride. In Trinidad, when British colonial authorities attempted to ban the 1884 Hosay procession in San Fernando, the community responded with a peaceful protest. However, it ended in tragedy with the Hosay Massacre, where troops opened fire on the crowd, killing at least 22 people. From that moment forward, Hosay came to represent more than the martyrdom of Hussain and the Ahl al-Bayt; it also became a tribute to the sacrifices of those who stood against oppression and cultural erasure. Across the Caribbean, Hosay continues to thrive as a vibrant, inclusive celebration that unites people of various faiths and backgrounds in remembrance, resilience, and shared heritage.

    Hosay as Islamic Heritage

    Today, Hosay celebrations continue to take place each year in various parts of Trinidad, Guyana, Suriname, and even in pockets of Jamaica. The festival has become an integral part of the national pride in many of these countries, embraced not only by Indian-descended Muslims and Hindus but also by Afro-Caribbean and Christian communities. The elaborate tadjahs are built anew each year and carried through the streets to the beat of tassa drums, culminating in a symbolic immersion in the sea. Thousands watch the spectacle, regardless of their religious background.

    Unfortunately, as with many long-standing traditions that have survived displacement and colonialism, Hosay has absorbed elements over the years that may not align strictly with Islamic law, including rituals borrowed from other religions like Hinduism and participation by non-Muslim faith groups. However, these additions do not erase the fact that Hosay’s origins lie firmly in Islamic memory, honoring the family of Prophet Muhammad (peace be upon him), and the values of sacrifice, resistance to tyranny, and fidelity to faith. The transformation of this tradition is not unique; it mirrors what has happened with other diasporic religious practices that adapt to survive. It also serves as a stark reminder that holding firmly to one’s religious principles is vital to preserving faith and identity across generations.

    The presence of Hosay in the Caribbean and South America is not a coincidence; it is a living testimony to the presence of Islam across the globe, brought by enslaved Muslims and indentured Muslims who continued to express their faith, often under oppressive colonial rule. It is crucial, especially for Muslims living in the West, to understand and honor this layered history. These cultural relics stand as a testament to the fact that Islam in the Americas is not new, nor is it limited to one ethnic group or narrative.  Presently, there are Muslims of all backgrounds in this vast region, including Indigenous peoples of those lands, as well as descendants of enslaved Africans and various immigrant communities who have embraced Islam across generations. Recognizing traditions like Hosay allows us to deepen our appreciation of Islam’s global diversity and reinforces the fact that our history is rich, complex, and worthy of preservation.

     

    1. Maria Del Mar Logroño Narbona, Paulo G. Pinto, and John Tofik Karam, Crescent Over Another Horizon: Islam in Latin America, the Caribbean, and Latino USA (University of Texas Press, 2015).
    2. Alexander Rocklin, The Regulation of Religion and the Making of Hinduism in Colonial Trinidad, 2019.
  • Is Your Takbir Sincere? Caring for New Muslim Youth

    Is Your Takbir Sincere? Caring for New Muslim Youth

    I have seen it repeatedly, during jummah, after one of the congregational prayers, or during a special Islamic event, a young person approaches the microphone timidly and declares the testimony of faith. Under the guidance of an imam or other community leader, they repeat the Shahada, first in Arabic and then in English, “I bear witness that there is nothing worthy of worship except Allah, and I bear witness that Muhammad is His slave and final Messenger.” With these words, they are welcomed into the global Islamic community with shouts of “Takbir!” and thundering echoes of “Allahu akbar!” The congregation lines up to shake hands, hug, and exchange pleasantries with the new convert. However, when the fuss is over, the newcomer is often abandoned to learn his faith alone during one of the most challenging periods of his life.

    According to the Institute for Social Policy and Understanding (ISPU), one in five American Muslims is a convert. Of those converts, 11 percent are between the ages of 18 and 24.1 There are even younger converts, but there is no data on their current numbers. In the best-case scenario, these youth have Muslim friends or a circle they can turn to for support, but realistically speaking, how much can they learn from other teens? If Islamic centers do not have adequate support programs for new worshippers, then they risk being part of those who reportedly leave Islam in the first two years after their conversion.

    I was one of the fortunate young converts who remained steadfast during that delicate period. My journey began at 15, when I first learned about Islam, and culminated in my conversion at the age of 20, alhamdulillah. One of the key people who supported me early on was the mosque’s youth coordinator. He warned me that the next two years would be especially difficult, as Shaytan would work relentlessly to pull me away from the straight path. Thanks to his guidance and the support of Muslim friends and their families, I was better prepared to face those tests. A few years later, I began participating in dawah work to assist others who were exploring Islam. Fast forward to today, and I have spent the last two decades volunteering and working with the Islamic Circle of North America (ICNA) and WhyIslam. Throughout this time, I have noticed a recurring trend: The Muslim community is obsessed with conversion stories yet gives little attention to what happens afterward. How do converts continue their learning, adjust to a new lifestyle, and find their place within the Muslim community?

    Now that I am a mother to teenagers, I have a new vantage point. I witness how they interact with their non-Muslim friends, some of whom are curious about Islam and occasionally attend mosque events. In fact, one of my son’s classmates recently embraced Islam. Seeing him at jummah and community functions fills me with joy, reminding me of the path I once walked. Drawing from my personal journey, academic research, and years of dawah experience, I have compiled a list of practical strategies and accessible resources to support young new Muslims in their transition. These tools can help families, mosques, and youth groups provide consistent mentorship, authentic friendship, and opportunities for spiritual and social growth.

    Practical strategies to support new Muslim youth
    1. Offer free and regular classes on the basics of Islam

    New Muslims often need instruction on essential aspects of their new faith. Weekly classes covering topics such as Islamic etiquette, prayer, fasting, and manners can make a significant difference. To ensure accessibility, schedule these sessions after school hours and target the 14–25 age group. Having welcoming teachers and interactive formats can also enhance engagement and retention.

     

    1. Establish support groups and social events

    Social connection is crucial, especially for young people navigating a new religious identity. Create youth halaqas (study circles) or support groups specifically for new Muslims. Consider starting a group chat to keep them connected through their mobile devices and host regular gatherings like game nights, field trips, or dinners. These events allow young converts to ask questions, share their experiences, and feel a sense of belonging.

     

    1. Provide opportunities for recreation and community building

    Youth need safe, welcoming environments where they can relax and build friendships. Mosques and community centers should invest in designated youth spaces that include indoor and outdoor sports facilities (basketball, soccer, volleyball, etc.), game rooms, cafés, or comfortable lounges. These recreational outlets encourage community bonding and help young people stay connected to the mosque.

     

    1. Implement an open-door policy with religious leaders and mentors

    Every young Muslim, especially a new convert, needs access to trustworthy guidance. Islamic centers should consider employing youth coordinators or chaplains, ideally one for boys and another for girls. Ideally, imams and staff must be approachable and trained in youth development, mentorship, and spiritual counseling. This availability helps address personal challenges before they escalate and reinforces trust in religious leadership, which has waned in recent years.

     

    1. Educate the community on how to welcome and support converts

    While new Muslims are adjusting to a different way of life, the broader community also needs guidance on how to support them. Hosting convert-awareness workshops can teach congregants proper ways to interact with newcomers with empathy, patience, and kindness, emulating the example of the Prophet Muhammad, peace and blessings be upon him, who treated everyone with dignity.

     

    1. Increase access to Islamic education through scholarships and financial aid

    Financial barriers often prevent convert families from accessing Islamic education. ISPU reported, “Where convert Muslims and born Muslim families with school-aged children differ is in the proportion who send their kids to Islamic schools (4 percent of converts vs. 28 percent of born Muslims). This may reflect economic obstacles among converts to access private Islamic schools, underscoring the need for more financial aid offerings1.” Offering access to Islamic education, including scholarships and financial aid opportunities for new Muslim youth and their families, will help address this disparity.

     

    If the takbir we shout when a young person embraces Islam is truly sincere, then our responsibility must extend beyond a warm welcome on the day of their conversion. Celebrating their entry into the faith is not enough; we must create the conditions for their growth, security, and success. This means offering them consistent support, inclusive spaces, and the tools they need to navigate life as confident Muslims. The new Muslim youth of today are not just our brothers and sisters, they are the future leaders of our communities and the parents of generations to come. What are we doing to prepare them for that sacred trust?

    1. https://ispu.org/converts/
  • Is Pride Muslims’ New Halloween?

    Is Pride Muslims’ New Halloween?

    For Muslims in public school, navigating Halloween and the holiday season from November until April can be difficult. That challenge has only increased with the focus on June’s Pride Month.

    You may think comparing Halloween to Pride Month seems like a stretch. However, consider that, like Halloween, Pride Month is a stark reminder we are living as minorities in a society becoming increasingly permissive, one in which promiscuity is celebrated as sexual liberation while religious piety is regarded as archaic. Just as Halloween invites educators to decorate, celebrate, and incorporate the holiday into the classroom during October, Pride Month means LGBTQ+ paraphernalia, literature, and lessons are being introduced into our children’s learning environment. Often, parents are unaware of what is being presented to children in school. As Muslims, however, we must be proactive in standing up for our rights to uphold our religious beliefs and to educate our children with the values we hold sacred.

    History of Pride

    Pride Month first gained federal recognition as Gay and Lesbian Pride Month in 1999. In 2009, former Pres. Barack Obama declared June LGBT Pride Month, and later former Pres. Joe Biden declared June LGBTQ Pride Month1.  In 2023, he issued a proclamation stating Lesbian, Gay, Bisexual, Transgender, Queer, and Intersex Pride Month “honor(s) a movement that has grown stronger, more vibrant, and more inclusive with every passing year. Pride is a celebration of generations of LGBTQI+ people, who have fought bravely to live openly and authentically. And it is a reminder that we still have generational work to do to ensure that everyone enjoys the full promise of equity, dignity, protection, and freedom.”

    Since 2000, Pride has made considerable strides, both politically and culturally. What began as a call to rightfully end unlawful violence against gay and lesbian individuals in the late 60’s and 70’s evolved into rallies for the legalization of same-sex marriage, which occurred per a 2015 U.S. Supreme Court ruling,2 and for LGBT-inclusive sex education in public schools.

    Historically, the “LGB” movement was concerned with rights of gay, lesbian, or bisexual folks; however, “T” and “Q” were added later to include transexuals, queer people or “questioning” individuals “to acknowledge those exploring their gender or sexual identity3. The acronym has evolved even more to encompass a broader range of identifiers. For example, a plus sign may be included to recognize other gender identities and sexual orientations, as well as “I” and “A” to include “intersex” and “asexual.” Undoubtedly, the movement, its acronym, and flags representing the people who identify as such will continue to change. It has already grown increasingly politicized to the point that anyone who opposes same-sex marriage, LGBT sex education, or gender fluidity is labeled a right-wing extremist. Those who support it are grouped together under leftist liberal ideology that also advocates for egalitarianism and open-border policies.

    Pride’s Impact on Public Schools

    As Pride gained momentum, public education systems began to provide curricula for every grade level describing the lifestyles and sexuality of LGBT people. Resultingly, expressing gender fluidity and “questioning” sexuality has become an acceptable norm for children, no matter their religious beliefs. Some school boards, such as in Montgomery County, Maryland, have even eliminated the option for parents to opt out of LGBT-centered instruction. This is where we Muslims must draw the line.

    Although it may seem like we are swimming upstream with the amount of LGBT propaganda circulating in the media, entertainment, and social media, remember we have the same right to freedom of expression as any other citizen. Additionally, we are not the only faith community that rejects some of the proposed reforms surrounding the issue of LGBT individuals; just as we are not the only religious group that frowns upon the concepts of Halloween and trick-or-treating. Nevertheless, being religious outcasts or minorities in society is not something unforeseen or new to Muslims. Prophet Muhammad (peace be upon him) said: “Islam began as something strange, and it will return to being strange, so blessed are the strangers.” (Sahih Muslim)

    How to Address Pride in Our Homes

    Below are five steps Muslim parents can take to tackle the Pride issue head-on, including:

    1. Informing your children about the LGBT community It exists and is increasingly influential in American politics, media, and education, including in children’s books, movies, television shows, and social media channels. Parents can choose what age is most appropriate to inform their children about the existence of LGBT people, but they must keep in mind they will eventually be exposed to this information, some as early as preschool or kindergarten.
    2. Being involvedTo counter worrisome policies surrounding LGBT sex education or Pride celebrations in public school classrooms, parents must be involved in their children’s schools. They also must communicate their expectations and limitations to their child or children’s teachers and express their desire to opt their children out of lessons or activities they are uncomfortable with.
    3. Staying vigilant about the media Many parents innocently allow their children to watch movies and shows, or browse through YouTube on mobile devices, indiscriminately. However, they should be aware that more and more media features gay, lesbian, bisexual, transgender, or gender fluid characters. Even cartoon shows with a preschool-age target audience will casually present LGBT characters and normalize sexual behaviors and social norms considered unacceptable in Islam. Ideally, parents should pre-screen shows or watch them with their children to address any of these issues. If this is a burden, parents should at least consult conservative review sites like Common Sense Media about particular movies or shows. Parents must talk to their children and help them recognize those attitudes and behaviors that are contradictory to Islam and explain why.
    4. Turning to the Quran and SunnahWhen speaking to our families about the LGBT community and sexual behavior, refer to our source of divine guidance, the Quran, and our manual on how to implement its teachings, the Sunnah. Understanding the story of Prophet Lut (peace be upon him) is a first step, so look for children’s books about the prophets and what the Quran says about his mission.
    5. Remaining firm about why we do not participate in or celebrate Pride Month

    Recognize that the spectacle of Pride Month may appeal to children, especially younger ones who only see the surface-level colorful rainbows and innocent “Love is Love” slogans. They may associate it with seemingly fun holidays like Halloween, where teachers and students play dress-up and eat candy. Even older children and teenagers may empathize with the LGBT cause because of their peers or be coerced into participating in Pride celebrations because of social pressure. Gently remind them to stay true to their Muslim identity, be firm under pressure, and inform you of anything that violates their right to personal and religious objection. Be sure to emphasize compassion for fellow human beings while instilling a sense of pride in our beliefs. Our objections should never amount to harassment or violence against innocent individuals.

    This year, June began during the blessed first 10 days of Dhul-Hijjah, a sacred time in the Islamic calendar when millions of Muslims make the pilgrimage to Makkah and believers worldwide are encouraged to increase their worship, charity, and good deeds. While much of society turned its attention to Pride Month, Muslims are reminded to anchor their focus on pleasing Allah (SWT). As we navigate challenges that come with living our faith openly, we must remember that true pride lies in our identity as Muslims, a pride rooted in submission to Allah (SWT), not the shifting values of society. Will Pride become Muslims’ new Halloween? It does not have to be. If anything, it should open the door for more honest and respectful dialogue about complex topics within our communities.

    1. https://www.jba.af.mil/News/Article-Display/Article/2669499/the-history-of-pride-month/#:~:text=The%20federal%20government%20first%20recognized,declared%20June%20LGBTQ%20Pride%20Month.
    2. https://www.pbs.org/wgbh/americanexperience/features/stonewall-milestones-american-gay-rights-movement/
    3. https://www.nationalgeographic.com/history/article/from-lgbt-to-lgbtqia-the-evolving-recognition-of-identity?loggedin=true&rnd=1687299712456
  • Teen Talk: Answering Tough Questions About Islam

    Teen Talk: Answering Tough Questions About Islam

    It’s a good bet many Muslims parents worry their child may go astray of Islam. Today, raising children who remain rooted in the faith presents immense challenges. For teens, embracing their Islamic identity during these formative years can be stressful. They often grapple with questions their parents may not anticipate, yet these inquiries must be met with wisdom and understanding. Far from being a cause for concern, such questions are a positive sign. Teenagers curious about God, existence, or religion are actively engaging with their beliefs, and their faith will only be strengthened when their questions are met with grounded, truthful answers.

    Muslim parents cannot expect or want blind adherence to Islam. They must encourage critical thinking and exploration so children develop unwavering faith. In the Qur’an, Allah commands us to reflect and to base our faith on certainty:

    “Indeed, in the creation of the heavens and the earth and the alternation of the day and night, there are signs for people of reason. ˹They are˺ those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth ˹and pray˺, ‘Our Lord! You have not created ˹all of˺ this without purpose. Glory be to You! Protect us from the torment of the fire.’” (Quran 3:190-191)

    Adolescents and Religion

    Teens might question how we know Allah exists and whether Islam is the truth. Encounters with people from different backgrounds can fuel this curiosity during self-discovery when young people are becoming more independent, following their interests, and relying on reason to make sense of the world. Living in the West means they’ll interact with people of diverse beliefs and practices, leading to questions about their understanding of God. This happened during the Islamic empire’s expansion after Prophet Muhammad’s (peace be upon him) death. Muslims met people from various traditions who understood God differently, some attributing human qualities to God, others imagining Him as part of the physical universe or confined to space. In response, kalam, or speculative theology, emerged to address these theological challenges. It became valuable for articulating and defending core beliefs about God’s existence, oneness, and attributes.

    A 2019 Pew Research Center survey on the religious lives of U.S. teens and their parents provides insights for Muslim parents. Forty-eight percent of teens report sharing “all the same” religious beliefs as their parents. One-third of these teens say their parents are unaware of these differences, and 17 percent note it causes some conflict at home. Additionally, 46 percent of teens ponder life’s meaning. These findings highlight why teens need a solid spiritual grounding as they question, explore, and form beliefs. To meet this need, parents should be well-versed in Islamic fundamentals to provide gentle guidance and answers.

    To address Allah’s nature and existence, we must first examine the Quran. Also useful is the Sanusi creed, a foundational text in Islamic theology with rational answers to common questions. Renowned scholar Imam Muhammad bin Yusuf al-Sanusi (830–895 AH) authored Al-Sughra (The Foundational Proofs), a work praised for simplifying complex theological principles into clear, logical arguments by harmonizing rational inquiry with revelation. His approach to kalam integrates reason with teachings of the Quran and Sunnah, offering an accessible framework . His creed fosters belief rooted in reason and certainty, empowering young Muslims to approach their spiritual journeys with clarity and conviction and ensuring they have a strong intellectual and spiritual foundation to defend Islam.

    Answering Teen Questions Using Reason

    Here are some of the most common, including ideas to address them with Quran and As-Sanusi’s explanations.

    1. How do we know Allah exists?

    Allah says: “Or were they created by nothing, or are they ˹their own˺ creators?” (Quan 52:35)

    Answer: As-Sanusi mentioned using intellect to reflect on the created world and indeed proof of Allah’s existence is in His creation. Every design points to a designer. The universe’s intricate systems, heavenly bodies in orbit, perfect balance of ecosystems, and the complex nature of human functions indicate an intelligent, purposeful Creator.

    1. How do we know Islam is the truth?

    Allah says: “Say, “We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and his descendants; and what was given to Moses, Jesus, and other prophets from their Lord—we make no distinction between any of them, and to Him we ˹fully˺ submit. Whoever seeks a way other than Islam, it will never be accepted from them, and in the Hereafter they will be among the losers.” (Quran 3:84-85)

    Answer: Islam aligns with reason and revelation. As-Sanusi emphasized authentic miracles as proof of prophethood. The Quran is a living miracle, unmatched in its linguistic excellence, predictions of the future, and timeless wisdom. Since its revelation, it’s remained unchanged and universally applicable. Islam’s teachings on monotheism, morality, and life’s purpose resonate with human nature and logic.

    1. How do we know Allah is one?

    Allah says: “Say, ˹O Prophet,˺ “He is Allah—One ˹and Indivisible˺; Allah—the Sustainer ˹needed by all˺. He has never had offspring, nor was He born. And there is none comparable to Him.” (Quran 112: 1-4)

    Answer: As-Sanusi explained logic rejects the possibility of multiple gods because it would lead to chaos. If there were multiple gods, their wills could conflict; one might want to create while the other may want to destroy, or one may wish the sky blue while the other preferred red. This would result in disorder, but the universe operates in harmony, proving the Creator is one.

    1. Why can’t there be multiple gods?

    Allah says: “Allah has never had ˹any˺ offspring, nor is there any god besides Him. Otherwise, each God would have taken away what he created, and they would have tried to dominate one another. Glorified is Allah above what they claim!” (Quran 23:91)

    Answer: If multiple gods existed, they would have to agree or disagree. If they disagreed, the universe would descend into disorder. If they agreed, it would indicate a hierarchy or dependence, contradicting the idea of each being all-powerful. As-Sanusi uses the argument of mutual exclusivity to establish that only one independent, all-powerful Creator exists.

    1. If Allah can do anything, can He become human and walk among us?

    Allah says: “I did not create jinn and humans except to worship Me. I seek no provision from them, nor do I need them to feed Me. Indeed, Allah ˹alone˺ is the Supreme Provider—Lord of all Power, Ever Mighty.” (Quran 51:56-58)

    Answer: Allah’s perfection means He isn’t bound by human limitations. He created human beings to worship Him, making them dependent/contingent. Becoming human would imply change and imperfection, which contradict Allah’s nature as eternal and unchanging. As-Sanusi teaches that Allah’s attributes, like power and knowledge, are complete and absolute, not subject to the weaknesses of creation.

    1. Can Allah create a rock He can’t lift?

    Allah says: “Your Lord creates and chooses whatever He wills—the choice is not theirs. Glorified and Exalted is Allah above what they associate ˹with Him˺.” (Quran 28:68)

    Answer: This question misinterprets the nature of Allah’s power. As-Sanusi clarifies Allah’s power extends to everything possible. Creating a rock He can’t lift is self-contradictory and is a logical impossibility. Allah doesn’t do what is logically absurd, and this doesn’t diminish Him.

    1. If God exists, why do bad things happen?

    Allah says: “We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure.” (Quran 2:155)

    Answer: As-Sanusi mentioned Allah’s wisdom is beyond human comprehension. What we perceive as “bad” may have hidden benefits or serve a greater purpose, like testing patience, building character, or preventing harm. The world is a temporary place of trials; the ultimate justice belongs to Allah. Allah has promised humans will be held accountable and there will be punishment and reward in the hereafter. Trusting in Allah’s wisdom means understanding that His plan is always best, even if we cannot see it immediately.

    Reflecting on Questions Deepens Faith

    Parents should encourage teens to ponder creation and question their beliefs. As-Sanusi’s approach holds belief isn’t blind but rooted in reason and reflection. Addressing these questions affirms that Islam, as a faith of reason, encourages understanding over blind acceptance. Allah says in the Quran: “Have they not traveled throughout the land so their hearts may reason, and their ears may listen? Indeed, it is not the eyes that are blind, but it is the hearts in the chests that grow blind.” (22:46). Islam teaches that reasoning and reflection lead to strong faith and that questions are an opportunity to grow closer to Allah by understanding His attributes and wisdom. Parents shouldn’t fear when these questions arise but guide their children to understanding and pray for their guidance. Ultimately, it is Allah who guides.