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

  • Alianza Islámica: Spanish Harlem’s Hispanic Odyssey A Book Review

    Alianza Islámica: Spanish Harlem’s Hispanic Odyssey A Book Review

    Courtesy of Alianza Islamica
    Courtesy of Alianza Islamica

    On the scorching summer day of July 9, 2024, high above the clouds at 35,000 feet, I finished the book Alianza Islámica: Spanish Harlem’s Hispanic Odyssey. I was traveling back home to what the pilot called “El Calentón,” the sweltering Caribbean heat of Puerto Rico. The story of Alianza Islámica is about an extraordinary group of young Muslim Puerto Ricans in the heart of New York who, against all odds, formed a community unlike anything the nation had seen. The book, compiled by Rahim Ocasio and Juan Galvan, uses previously published articles, exclusive interviews, and personal narratives to tell “the story of Alianza Islámica in their own words.” Its release is long overdue; next year marks 40 years since members of Alianza Islámica, the first known formal Latino Muslim organization and mosque in Spanish Harlem, organized an event called Reclamando Nuestra Herencia Islámica (Reclaiming Our Islamic Heritage). This event, held at Spanish Harlem’s Museo del Barrio in 1985, effectively publicized the presence of Latino Muslims and encouraged Latinos to explore their Islamic heritage. The literary project brings together a wealth of voices that give life to the journey of its founders and the people they served.

    My first encounter with Alianza Islámica was around 2002. I had the pleasure of meeting the family of one of its founders and co-author of Alianza Islámica: Spanish Harlem’s Hispanic Odyssey, Rahim Ocasio. As a bright-eyed, fresh new Muslim in my early ‘20s, I was unfamiliar with the experiences of my predecessors, pioneering figures like Rahim Ocasio, Hajj Yahya Figueroa, Mark Ortiz, Muhammad Mendez, and Ibrahim Gonzalez. In my naivete, I had wondered if I was the only Puerto Rican Muslim in existence. I later learned that not only was I not alone, but I was part of a wave of Latino conversion that began as far back as the 1920s, but with an even greater surge since the 1960s.

    My introduction to Islam came in the late ‘90s, learning about African American Muslim figures like Malcolm X and Muhammad Ali.  I later met an Egyptian Muslim family and after investigating more, I eventually accepted Islam. My exposure and conversion came by way of what Ocasio calls “Suburban Islam,” a phenomenon that began with Arab and South Asian migrations and the establishment of Islamic cultural centers outside the stronghold of the inner cities where Islam sprouted from the efforts of African American and later Latino Muslims.

    This “Urban Islam” is where Alianza Islámica was born. The movement began with a group of Puerto Rican teenagers, who were brought up in a very different time and place, finding Islam in none other than El Barrio in Spanish Harlem. Alianza Islámica: Spanish Harlem’s Islamic Odyssey begins here, in a predominately Latino inner city setting; its first chapter provides the official story of its history juxtaposed with the modern institutions steeped in the idea of Suburban Islam of Latin-American Muslims today. As Ocasio witnessed the grand opening ceremony of the IslaminSpanish Islamic Center in Houston, Texas in 2016, he wrote, “Decades ago, in the early 1990s, another Latino Muslim center opened in the heart of New York’s Spanish Harlem, but to no fanfare, speeches, ceremonial ribbon cuttings, dignitaries, or honored guests. Neither newspapers nor television networks covered it, and news of its inauguration probably spread no further at the time than the curious glance of a passerby” (p. 6). Nevertheless, in subsequent years, Alianza Islámica would become the largest and most influential Latino-run organization in the US.

    The original Alianza Islámica, meaning Islamic Alliance, was founded in the late 1980’s in East Harlem, New York, to support Latino converts to Islam. The group emerged from a broader context of social justice movements, including the Civil Rights Movement and the rise of Black and Latino nationalism. Its founding members, Mark Ortiz, Freddie (Ibrahim) Gonzalez, Ramon (Rahim) Ocasio, and John (Yahya Abdul Latif) Figueroa, aimed to create a space for Latinos who had embraced Islam to connect with one another and navigate the intersection of their ethnic and religious identities. Ocasio writes that Figueroa assumed the leadership of the organization, motivated by a desire to address the unique challenges faced by Latino Muslims, who often felt marginalized within both the local communities and the broader Muslim community – a reality that sadly prevails to this day.

    Alianza Islámica was steeped in activism, providing religious education, social services, and community support to aid Latino Muslims in developing a strong sense of identity and belonging. Ocasio said, “Alianza’s style was a hands-on, face-to-face street approach. [Yahya Figueroa] employed techniques to increase exposure and interest” (p. 17). By the ‘90s, they had acquired a storefront and transformed it into an outreach center and mosque. There were periodic caminatas or walks around the neighborhood in which brothers and sisters would participate to give visibility to their growing numbers. They offered GED classes, ESL instruction, health services, and job training. These activities played a crucial role in raising awareness about Islam within the Latino community, challenging stereotypes, and fostering greater understanding and acceptance. According to Ocasio, “We wanted to bring the word of Allah to the people, to our people, who were underserved” (p. 17). Alianza Islámica became more than just a religious organization; it was a cultural and social lifeline for many Latino Muslims.

    The organization was instrumental in providing support and guidance to many individuals who found Islam despite significant challenges in their lives. Among those were recovering drug addicts, former convicts, and HIV and AIDS sufferers. These individuals were not defined by their past struggles but were instead seen as resilient and courageous members of the inner city, who had fallen victim to the pervasive drug abuse and crime that characterized the 1970s and ‘80s. Alianza Islámica’s efforts were rooted in the Islamic principles of compassion and justice, recognizing that these individuals, like many others, were striving to overcome their circumstances and build better futures for themselves and their families.

    Throughout the 212 pages of the book, Ocasio, Figueroa, and others proudly tell the story of Alianza Islamica’s foundation from their own perspectives. Exclusive interviews and transcribed conversations between Alianza members give readers an intimate look into the outer as well as the inner motivating factors that drove them to create and sustain this pioneering community. In summary, Alianza Islámica: Spanish Harlem’s Islamic Odyssey, illustrates the dynamic and evolving nature of Latino Muslim identity in the US from the 1960s until now. By addressing the unique needs of Latino converts to Islam and fostering a supportive atmosphere, the organization left an enduring mark on both the Latino and general body of Muslims in America. Figueroa wrote:

    “From the very start, Alianza sought to combat the social conditions faced by our people with the dynamic spiritual teachings of Islam… It was a spiritual-cultural center aiming to revive and rediscover the soulful treasures of Al-Andalus (Islamic Spain). In its most successful period, we served approximately one hundred families, many of them single disenfranchised young people. Hundreds of other transients were touched profoundly as well” (p. 27).

    Courtesy of Latinodawah.org

    Despite its significant contributions, Alianza Islámica faced numerous challenges over the years. Internal conflicts, financial difficulties, and broader societal changes all played a role in the organization’s eventual decline from 2000 to its final closing in 2005. As a reader and Latino Muslim history enthusiast, I wished the book provided a more detailed explanation of why Alianza Islámica dissolved, beyond its relocation from Spanish Harlem to the Bronx. What transpired within Alianza after September 11, 2001, for instance? Why did the members disband, and why was there never an attempt to return to Spanish Harlem? If Alianza Islámica is lauded as the paradigm of the ideal Latino Islamic community in America, I would like to understand how new generations of Latin American Muslims can address similar setbacks.

    Nevertheless, the legacy of Alianza Islámica endures, influencing contemporary Latino Muslim organizations and individuals like co-author Juan Galvan who continues to draw inspiration from its pioneering work. Galvan wrote in the introduction, “this book seeks to preserve the rich and vibrant story of Islam in the Latino community, committing to paper the events and stories which helped shape Spanish Harlem and the larger Latino Muslim community into what it is today.”

    My overall impression of this book is that it is a unique historical treasure. Initially, I was skeptical about the format being a collection of narratives and interviews rather than a traditional biography or memoir, but as I read it, I appreciated its rawness and authenticity. Juan Galvan, as he did in his previous work, Latino Muslims: Our Journeys to Islam, along with his co-author Rahim Ocasio, have excelled in preserving the legacy of Latino Muslim history, The importance of documenting and broadcasting the voice of the Latino Muslim experience is evident when reading the personal stories of our forerunners. As a Latina Muslim, I believe that more than ever, we need an Alianza Islámica, but it is up to us to lay the foundation, build the structure, and not just maintain, but also expand the important part it can play in serving the Latino community in the US.

    Figueroa challenges us to consider the following: “Will our Spanish Islam be a vision, a dream of the highest form of spirituality and social order, or merely a faulty translation from one failed society to another when we are, as a minority, already the most vulnerable? A choice is ahead of us: a living, vibrant future, or a sad repetition of a failed vision” (p. 46). Let us strive for the former and pray for its realization.

    Alianza Islámica: Spanish Harlem’s Islamic Odyssey, is available for purchase on Amazon and other online bookstores. To support Juan Galvan and the Latin American Dawah Organization (LADO), visit latinodawah.org.

  • Mexico, Muslims, and Cinco De Mayo

    Mexico, Muslims, and Cinco De Mayo

    As May unfolds and the promise of flowers after April showers is fulfilled, we find ourselves in the middle of another vibrant spring. With Ramadan and Eid-ul-Fitr behind us, the Muslim community in the United States is left to the routine of shifting American celebrations. Easter décor makes way for Mother’s Day preparations and Fourth of July fireworks. Amidst this seemingly never-ending cycle of festivities, another notable occasion passed unnoticed in the first week of May. Many Americans recently, in a mindless way,  celebrated Cinco de Mayo, or the Fifth of May, a holiday often misunderstood and adopted from Mexican culture, characterized by fiestas replete with sombreros, tacos, and margaritas. Frequently confused with Mexico’s Independence Day (which falls on September 16), Cinco de Mayo is vastly different. Contrary to popular opinion, it has no connection to Mexican independence from Spain but instead commemorates a battle against France with surprising ties to Islamic history.

    The Franco-Mexican War erupted from 1861 to 1867 due to Mexico’s suspension of debt repayments to European powers, triggering French intervention. Napoleon III used Mexico’s economic situation to justify invading in 1861 to expand French influence in the Americas and establish a French-controlled regime. In 1863, the French captured Mexico City and established the Second Mexican Empire, with Maximilian I as Emperor, aided by the French military. The conclusion of the American Civil War in 1865 prompted the United States to pressure France to withdraw its troops. US intervention, coupled with internal Mexican resistance, led to the empire’s collapse, Maximilian’s execution, and the end of French involvement in Mexico.

    The Battle of Puebla occurred on May 5, 1862, during the Franco-Mexican War, and it holds profound significance as a pivotal victory for Mexican forces against the sizable and better-equipped French army. Despite daunting odds, the Mexican army successfully defended the city of Puebla against French invasion. This triumph became emblematic of Mexican resilience and patriotism, strengthening morale and inspiring resistance against French occupation. While the Battle of Puebla did not stop the eventual French occupation of Mexico City and the establishment of the Second Mexican Empire, it endures as Cinco de Mayo, a holiday commemorating the Mexican army’s triumph over a superior French force. Cinco de Mayo is celebrated in the city of Puebla and other places in Mexico on a lesser scale, with parades and re-enactments of the battle between Mexican and French soldiers. It is not considered a major holiday in Mexico, but according to History.com, Cinco de Mayo was popularized in the U.S. in the 1960s by Chicano (Mexican American) activists inspired by the victory of indigenous Mexicans over European forces. Now, Cinco de Mayo is celebrated more in the U.S. than in Mexico.

    Notably, the connection between Cinco de Mayo and Muslims arises from a lesser-known aspect of history. During the Franco-Mexican War, while France engaged Mexico, it concurrently held colonies in North Africa and the Muslim world. This context meant that Muslim Algerian and Egyptian subjects from French colonies participated in the conflict alongside French soldiers, including the Battle of Puebla. Depictions of this battle often feature Muslim soldiers, identifiable by their attire, adding a unique layer to the historical narrative. Reflecting on the role of Muslims in the Franco-Mexican War prompts questions about their agency and the complexities of their involvement. Perhaps they sympathized with the indigenous Mexicans who fought to protect their land from the same colonizing force they once faced. Were they coerced combatants fighting battles for their oppressors in foreign lands, or did they willingly align with their French colonizers? Did any of these soldiers get captured, surrender, or flee and go on to settle in Mexico? These inquiries compel deeper examination and contemplation. What is certain is the undeniable presence of Muslims on Mexican lands during that crucial time.

    Muslim Imprints on Mexico

    Muslims have left enduring imprints on Mexican soil throughout history, from early colonial encounters to contemporary migrations. From the 16th century onward, waves of Iberian, African, and South Asian Muslim migrants have been involved in shaping Mexican society, contributing to its cultural fabric. Aside from the documented presence of Iberian and North African Muslims and enslaved West Africans during the colonial period, the Spanish also sought indentured laborers from South Asia, predominantly British India (present-day India, Pakistan, and Bangladesh), to fill labor shortages in Mexico. Among this group were Muslims, Christians, and Hindus. Over time, the descendants of enslaved Muslims and migrants integrated into Mexican society, while others maintained distinct cultural identities within diaspora communities.

    The legacy of these influences persists, evident in architectural motifs, culinary traditions, and religious practices across Mexico. In contemporary times, the presence of Islam in Mexico continues to evolve. The late 20th and early 21st centuries witnessed a resurgence of Islam among Mexicans and Latin Americans, contributing to a vast and diverse Muslim population throughout the region. Still, more Mexican Muslims find themselves here on U.S. soil as immigrants and descendants of immigrants, joining the greater Latino Muslim presence in America’s mosques. While some members of this community are converts, others trace their heritage to generations of practicing Muslim families. Educating youth and elders within our communities about this shared history is essential to cultivate appreciation for the cultural, historical, and spiritual connections between Islam and Latin American culture.

    The influence of Islam on Mexican society is profound and enduring, evident in even the day-to-day lives of its citizens. Guadalajara, one of Mexico’s largest cities, bears an Arabic name derived from Wadi al hijara (Valley of Stones). Some celebrities like Salma Hayek, Jaime Camil, Alejandro Bischir, and Peso Pluma have Arab ancestry. One of Mexico’s most beloved culinary treasures, tacos al pastor, traces its origins back to Lebanese immigrants. Although many Arab immigrants were also Christian, there have also been Muslim-Arab and Turkish migrations since the 20th century. With over 120,000 Muslims currently residing in Mexico and a significant conversion trend observed among indigenous Mexican Mayans in the state of Chiapas since 1989, Islam’s presence in the country is becoming more visible and continues to grow. The Muslim community in Mexico enjoys access to a network of more than forty mosques, including four in the capital , Mexico City, making Islamic worship and community engagement accessible across the nation, with only seven out of thirty-two states currently lacking a mosque, according to Centro Salafi de Mexico.

    Understanding and celebrating the ties between Islam and Latin American culture ultimately enriches both communities. The enduring impact of Iberian, Arab, and African Muslims on Mexican society highlights the intersections of diverse cultures and histories. From linguistic influences to culinary masterpieces, the cultural fusion between Islam and Latin America exemplifies the richness of human heritage. In Mexico today, mosques are tucked away like precious gems, serving as centers of worship, learning, and community for Mexican Muslims and Muslim tourists, reflecting the mostly unknown yet enduring presence of Islam in the region. Although Muslims do not typically observe Cinco de Mayo, the legacy of Islam in Mexico is undoubtedly something to celebrate.

    For those interested in learning more about Islam in Mexico, see here and here.

  • Silence as a Means of Spiritual Enlightenment

    Silence as a Means of Spiritual Enlightenment

    The Qur’an and the Sunnah highlight the importance of embracing silence as a transformative path to heightened spirituality, a practice that the pious predecessors recognized and often employed as a safeguard for spiritual well-being and ethical conduct. Fundamental Islamic acts of worship, such as prayer, fasting, listening to the recitation of the Qur’an, muraqabah or mindfulness, dhikr or remembrance, and fikr or reflection, all share the standard requirement of entering into a state of silent humility. Within this intentional silence, a person finds khushu, the focus of mind and humble submission before Allah.

    The discipline in practicing intentional silence does not entail restraining from speech necessary for worship, such as the utterances of prayer, supplication, and remembrance, or restraining from necessary daily speech, but rather an abandonment of excessive idle talk. Additionally, during this practice of silence, the inner disturbances of the heart surface, facilitating self-awareness and surrender to the Divine presence. Practicing silence involves becoming deeply aware of one’s thoughts, attitudes, and emotions. In this way one is striving for a greater purity of self, enhancing worship and peaceful submission, this being a journey toward discovering wisdom – all conducive to reaching ihsan, or spiritual excellence.

    Sheikh Abd Al-Qadir Al-Jilani said in the tenth discourse of Al-Fath ar-Rabbani, or The Sublime Revelation: “O young man! Let dumb silence be your custom, unobtrusiveness your habit, and fleeing from creatures your whole aim and purpose. If you can dig yourself a den in the earth to hide away in, do it. This should be your regular practice until your faith has matured, your certitude has gained a firm footing, the wing of your truthfulness has grown all its feathers, and the eyes of your heart have both opened. Then you may rise up from your home in the ground and fly into the air of the knowledge of Allah” (Al-Jilani, p. 65).

    Two points might be made here: the translation “dumb silence” would seem more in line with the meaning of “dumb” as “lacking [in this case, purposefully foregoing] the power of speech” rather than “lacking intelligence or good judgement.” The usage by Sh. Al-Jilani would appear to be along the lines of “speechless silence.”

    The second point is about the line “…dig yourself a den in the earth to hide away in…” in conjunction with the previous line, “Let…fleeing from creatures [be] your whole aim and purpose.” Islam does not encourage complete withdrawal from people or society. Sh. Al-Jilani is addressing a young man and apparently trying to highlight and emphasize the importance of practicing silence, being reflective, and protecting oneself from the distractions and allurement of the dunya, especially during the formative years before full adult maturity is reached.

    The Transformative Power of Regular Silence

    In a general sense, Al-Jilani imparts timeless insight, urging believers to cultivate a lifestyle characterized by silent introspection, humility, and a deliberate withdrawal from worldly distractions. His words, rooted in the Qur’anic guidance and Prophetic teachings, stress the transformative power of regular silence, advising individuals to make it a habitual practice. By embracing moderation in speech and seeking solitude when worldly responsibilities allow, the devout can embark on a journey of self-reflection, essential for nurturing a profound God-consciousness. Al-Jilani envisions a process whereby an individual who metaphorically retreats to a den or hole in the earth attains spiritual maturity, certitude, and the full blossoming of sincerity. The disciplined restraint of the voice from speaking unnecessarily and only speaking in virtuous ways becomes crucial in this transformative process. The ultimate aim is to reach a heightened awareness of Allah, symbolized as rising from the grounded solitude into the expansive air of knowledge of the Divine. Al-Jilani thus teaches that disciplined silence and introspection are personal virtues and essential prerequisites for those who aspire to call others to the Oneness of God, ensuring their message is rooted in a deep and authentic connection with the Divine. This view on silence to achieve piety is a recurring theme in the Islamic tradition. Indeed, one of the pious predecessors said, “He who has been given silence and asceticism has been given all knowledge” (Al-Ghazali, p. 21).

    Here too, it is important to note that the English word “asceticism” has the primary definition of “extreme self-denial or self-mortification for religious reasons.” Islam does not countenance inflicting pain or punishment upon oneself. It also does not recommend “abstaining from the normal pleasures of life.” If we take “asceticism” in the narrower meaning of leading a simple life and abstaining from the temptations and allurements of materialism or devotion to pleasure, then it aligns more closely with Islamic doctrine.

    The Wisdom in Silence

    The wisdom of keeping long periods of silence is grounded in the Qur’an and the Sunnah and the teachings of classical and contemporary scholars. Allah says in the Qur’an: “When the Qur’an is recited, listen to it attentively and be silent, so you may be shown mercy” (7:204). In another verse, when Luqman addresses his son, he advises him with the following: “Be moderate in your pace. And lower your voice, for the ugliest of all voices is certainly the braying of donkeys” (31:19). Ibn Kathir mentioned in his tafsir, that this verse means not to exaggerate in speaking nor raise the voice unnecessarily.

    Similarly, Al-Qushayri mentioned two types of silence: the external, observable quietness and the internal, profound silence within the heart and mind. The heart of an individual who trusts Allah refrains from seeking material provisions through prayer. On the other hand, the heart of a person with deep spiritual knowledge remains silent in acceptance of divine will, as it possesses the attribute of compliance. The former displays confidence in the benevolence of Allah’s actions, while the latter is content with whatever decree Allah ordains (Al-Qushayri, p. 168).

    In his famous Ihya Ulum al-Deen, Imam Al-Ghazali mentioned, “We were told that wisdom has ten parts and nine of them are in silence.” He also wrote about The Prophet, peace and blessings be upon him, often practicing reflective silence. Simak narrated that he asked Jabir ibn Samrah, “Have you sat with the Messenger of Allah, peace and blessings be upon him?” Jabir said, “Yes, and he would observe silence for long periods and seldom laugh. His companions would mention poetry in his presence and some of their affairs. They would laugh and smile at times” (Musnad Aḥmad, 20810). The Prophet Muhammad, peace and blessings be upon him, also advised his companions to maintain silence to ward off sins, avoid injustice, and be closer to Allah. He said, “Whoever believes in Allah and the Last Day, should not hurt his neighbor and whoever believes in Allah and the Last Day, should serve his guest generously and whoever believes in Allah and the Last Day, should speak what is good or keep silent” (Sahih al-Bukhari, 6136, Ṣahih Muslim, 47). Anas ibn Malik narrated that the Prophet, peace and blessings be upon him, said, “You must have good character and observe long periods of silence. By the One in whose hand is my soul, no behaviors are as beautifying as these two” (Musnad al-Bazzar, 7001).

    A Powerful and Spiritually Enriching Practice


    Incorporating moments of silence into daily life is a powerful and spiritually enriching practice to draw closer to Allah. Human beings can find opportunities for silence through intentional pauses during the day, especially before or after acts of worship such as the five daily prayers. The tahajjud, or voluntary night prayer, presents another perfect opportunity to come closer to Allah during the quietude of the night’s late hours when most people are sleeping. Abu Huraira reported, “The Messenger of Allah, peace and blessings be upon him, said, ‘Our Lord Almighty descends to the lowest heaven in the last third of every night, saying: Who is calling upon Me that I may answer him? Who is asking from Me that I may give him? Who is seeking My forgiveness that I may forgive him?’” (Ṣaḥih al-Bukhari 1145, Ṣaḥih Muslim 758). These hours can serve as a contemplative space for self-reflection and connection with Allah.

    Additionally, the Prophet Muhammad, peace and blessings be upon him, exemplified the importance of silence by occasionally observing long periods of reflection and mindfulness. His ability to remain composed in the face of verbal insults, as narrated in countless hadiths, highlights the virtue of self-restraint.

    The pious predecessors recognized the value of silence as a tool for inner purification, wisdom, and enhanced worship. Learning from their examples, contemporary believers can integrate moments of silence into their daily routines, fostering a profound spiritual consciousness and intentionality in their devotion to Allah. In his work On Knowing Yourself and God, Al-Ghazali elucidates the idea that tranquility of the heart, stemming from the continuous remembrance of God, manifests during persistent engagement in acts of worship. This serene state is attained when the ties of worldly desires are severed from the heart, achieved through intentionally avoiding sinful behavior. The abstention from sin catalyzes the calmness within the heart, while the devout worship of God drives the triumph of remembrance. Both elements contribute to the cultivation of both love and fear of God, described as the foundational seed for spiritual happiness and success, which lies in nurturing spiritual growth and consistently invoking the name of Allah.

    The Profound Benefits of Mindful Silence

    The practice of mindful silence in the Islamic tradition yields benefits beyond mere verbal restraint. Disciplined silence acts as a protective shield, preventing individuals from uttering words that may lead to subsequent regret. It serves as a potent barrier against speaking out of ignorance or insulting others, aligning with the teachings of Prophet Muhammad, who emphasized the importance of guarding one’s tongue. Additionally, embracing silence facilitates thoughtful contemplation before actions and ensures that words are purposeful, resonating with the wisdom in the saying attributed to Plato: “Wise men speak because they have something to say; fools speak because they have to say something.”

    In a hadith echoing a similar sentiment related by Abdullah ibn Amr, the Prophet, peace and blessings be upon him, said, “Verily, Allah despises an extravagant speaker among men, who flaps his tongue about like the flapping of a cow” (Sunan al-Tirmidhi, 2853). The Prophet, his companions, and their successors taught moderation in all matters, including in speech. By refraining from constant chatter, individuals create space for necessary self-reflection. This deliberate silence is instrumental in disconnecting from worldly distractions, allowing a singular focus on worship. Thus, silence becomes a conduit for spiritual growth and enlightenment and its benefits include self-awareness, ethical conduct, and a deeper connection with the Creator.

    When the followers of the Prophet Muhammad, peace and blessings be upon him, would inquire about what habits they should practice in order to protect their faith, one of his recommendations was to restrain their speech. In one narration, he instructed one of his followers: “Do not say anything on your tongue except what is right, and do not stretch out your hand except to do good” (Shu’ab al-Iman, Al-Bayhaqi, 2867). Similarly, when the companion Uqbah ibn Amir asked him what would save him and his fellow worshippers, the Prophet responded, “Restrain your tongue, let your house be enough for you, and weep for your sins” (Sunan al-Tirmidhi, 2406, DHO). There are also narrations directly from the companions regarding the importance of keeping silent like from Abu Darda, may Allah be pleased with him, who said, “Silence is a form of wisdom, yet few people practice it” (Jamiʻ Bayan al-ʻIlm, 628, DHO).

    The intentional practice of silence is rooted in Qur’anic guidance and the Prophetic model.  Prophet Muhammad’s teachings emphasize the virtues of silence, advising believers to speak with virtue or remain silent, due to its role in cultivating good character. The works of esteemed scholars like Al-Jilani, Al-Qushayri, Al-Ghazali, and others further expound on the topic of silence as a means to perfect worship and as an act of worship itself. Al-Jilani stresses the transformative power of silent introspection and withdrawal from worldly distractions to nurture faith, certitude, and truthfulness. Aligning with this, Al-Qushayri identifies silence as a crucial stage in the journey toward spiritual enlightenment, as it is fundamental to Islamic acts of worship, such as prayer, fasting, and remembrance. Wisdom, as articulated by Imam Al-Ghazali, is found predominantly in silence, with the Prophet himself often observing reflective silence. The correlation between faith protection and moderated speech is evident in the Prophet’s warnings to restrain the tongue. These collective teachings demonstrate that silence is a means of self-discipline, a path to wisdom, enhanced worship, and spiritual completeness.

  • Why Muslims Need to Talk About Hispanic Heritage Month

    Why Muslims Need to Talk About Hispanic Heritage Month

    One of my earliest experiences at an Islamic conference was when I attended the ISNA Convention in Washington D.C. over two decades ago. It was the first time the Islamic Society of North America held its annual convention in D.C., after establishing it in Chicago for the previous 38 years. It was also its first large event after the attacks of September 11, 2001. The inaugural session of the 39th Annual Convention in 2002 opened with a solemn prayer for the victims of the 9/11 terrorist attacks. The theme of the convention was “A Call for Peace and Justice,” and began with moving speeches from a multitude of Muslim leaders from around the country. Among the many leaders who made statements during the opening session was Imam Benjamin Pérez, whom I would later meet at a session by and about Latino Muslims.

    Prior to leaving my house for the conference, I grabbed a pin with a Puerto Rican flag and secured it on my hijab, above my heart. I had only been Muslim for three years, and I was living in Maryland at the time. I did not know many Latino Muslims personally, so I held the hope that if there were any present at the ISNA convention, they would notice my pin and approach me. As I zigzagged through the crowd of Muslims, hoping to spot another Puerto Rican or Latin American, I was utterly disappointed. In the sea of familiar-looking faces, there was not one that shared my background. But just when I started to lose hope, a friend pointed out a session on the convention’s printed program.

    There was a panel discussion about Islam among Latino Americans whose speakers included Muslims with Spanish names. When I checked the session’s time, I realized that it had already started, so I took note of the hall number and sprinted there. When I made it to the conference room completely out of breath, it was packed. There were only a few seats left, so I made my way to an empty chair and sat down to listen, in awe of the mostly Latino Muslim panel. It was the first time I heard Muslim leaders who shared some of my cultural background. The panelists included Mexican American Imam Benjamin Pérez (may Allah have mercy on him), a Dominican brother named Isa Contreras, and others. They spoke about the growing number of Latin Americans embracing Islam, their own experiences embracing Islam in their respective communities, and the work that still needed to be done to bridge the gap between Muslims and our Spanish-speaking neighbors.

    After their presentations there was a question-and-answer session, so I eagerly stood up, approached the available microphone, told them my story, and asked how I could get in touch with other Latino Muslims. I think I was still catching my breath when I suggested I get the contact information of the Latin American Muslims on the panel so I could stay in touch with them. Finding others like me was important, because even though Muslims all constitute one brotherhood and sisterhood, human beings tend to seek out people of similar backgrounds and experiences. Through this meeting, I was introduced to the Latino American Dawah Organization (LADO) led by Mexican American Juan Galvan, whose online presence on Yahoo! Groups allowed me to connect with Latino Muslims from around the country.

    In the following years, I would develop relationships, join dawah efforts, and volunteer at different organizations to translate material into Spanish. Eventually, when I married another Hispanic convert, together we founded an organization called Hablamos Islam(We Speak Islam) with the purpose of creating educational resources about Islam in the Spanish language, with Latino families in mind. Eventually, it also evolved into creating programming and literature for children. Dawah organizations often forget to factor the youth into their outreach efforts, but when Latino families are entering the faith in rising numbers, it is only natural that they need educational tools for their children. I learned this firsthand. During this whole process, I had children of my own, and now my eldest is in his late teens. Although Latino Muslims were becoming increasingly visible– seeking higher Islamic education and forming their own organizations and programs – there were (and still are) areas of outreach that are lacking.

    Fast-forward over twenty years later to 2023. Allah has a way of bringing things full circle. A few months ago, I had the pleasure of helping to organize and participate in the Spanish sessions at the ICNA-MAS Convention 2023 in Baltimore, Maryland. I was not a newcomer, having been involved in the planning of Spanish language, convert, and sisters’ programs since 2010. Yet after over a decade of involvement in the weekend-long, eman-boosting conference, I noticed something different in the audience. This time as I sat on a panel with two other Latino speakers, I saw something incredible. Two young couples walked into the hall, and I recognized the wives – both were South Asian and daughters of two sisters I knew personally but I had not seen since the Covid lockdowns began in early 2020. I would have wondered why they were walking into a Spanish-only session had it not been for the gentlemen beside them. The girls had gotten married recently and both their husbands were Latinos. The two young men had converted to Islam, one Mexican and the other Guatemalan.

    The theme of this past year’s convention was “Preserving Faith, Building the Future,” and I was speaking about the importance of educating our families about Hispanic Heritage. And there in front of me was an example of what a future looks like where Latino Muslims and those of all different backgrounds come together to not only coexist but accept one another as equals. Twenty years after that panel of Latino Muslim speakers called for the Muslim ummah to recognize and reach out to Latinos, we have a thriving community of intercultural couples, generations upon generations of Latin American Muslims, Latino organizations, imams, and even Latino-led Islamic centers serving the needs of our community. Nevertheless, there is still much work to be done.

    The Importance of Learning About Hispanic Heritage

    As Muslims, we have an obligation to seek knowledge. Prophet Muhammad (peace be upon him) said in an authentic hadith: “The seeking of knowledge is obligatory for every Muslim” (Ibn Majah).This teaching emphasizes the importance of acquiring knowledge to strengthen our faith and deepen our understanding of Islam.

    Part of this knowledge entails examining our own history, including Hispanic heritage, and understanding its relevance within the broader context of Islamic history. By doing so, we not only honor our diverse cultural roots but also forge a stronger connection with our Latino brothers and sisters. Just as there are initiatives to honor other members of our community, we should also highlight the stories of Latino Muslims. I even dare say we need to prioritize Spanish outreach in every American masjid.

    Preserving and sharing our faith is part of our collective responsibility. We have a graphic description of what happens when we ignore this sacred duty. Allah says in the Qur’an: “O believers! Whoever among you abandons their faith, Allah will replace them with others who love Him and are loved by Him. They will be humble with the believers but firm towards the disbelievers, struggling in the Way of Allah, fearing no blame from anyone. This is the favor of Allah. He grants it to whoever He wills. And Allah is All-Bountiful, All-Knowing” (5:54).

    We cannot continue lamenting what was lost and ignoring the blessings and opportunities we have in front of us. For example, despite the expulsion of Muslims from Spain, the influence of their culture and knowledge is reflected in the architecture, art, and traditions of Latin America. Although many Muslims from Al-Andalus were banished or forced to hide their faith, some found refuge in Latin America. Likewise, when enslaved African Muslims landed in the New World, they brought their faith with them. Over time, their practice of Islam faced challenges due to persecution and the necessity for discretion.

    When the hope of Islam’s survival in the Americas seemed lost, later waves of Muslim migrations from various parts of the Islamic world reintroduced Islam in every Latin American country. This is evident in the hundreds of mosques towering over cities in countries like Brazil, Venezuela, Uruguay, Mexico, and the Dominican Republic, and the millions of Muslims currently living in those various places. The Latino Muslims in America can trace their ancestry to Al-Andalus, North and West Africa, as well as to the Muslim immigrants who continue to contribute to the mosaic of Islamic heritage in Latin America.

    Remarkably, the descendants of the Muslims who suffered persecution and gradually lost their faith in a strange world walk among us and are reconnecting with their Islamic roots. Perhaps they are the answer to the prayers of our ancestors in Spain and Africa. How do we honor them? It takes more than just Hispanic Heritage Month.

    Doing Our Part

    To effectively pay tribute to our ancestors and nurture our growing Latin American Muslim community, we should consider the following course of action:

    As Non-Latino Muslims

    1.  Extend your support to Latin Muslim organizations, recognizing them as invaluable assets for advancing Islamic education among Latino Muslims and nurturing a strong sense of community and belonging. There are Latino-led groups offering their unique talents and services all over the U.S. Find an organization in your area, and contribute your time, energy, and/or other resources.
    2.  Show your backing for Latino Muslim-owned businesses and products to support their economic growth and sustainability.
    3.  Raise awareness about the rapidly increasing population of Latino Muslims in the United States. Host open houses and community events to engage both Latino Muslims and non-Muslims.
    4.  Consider offering scholarships that enable Latino Muslims to gain a deeper understanding of Islam and prepare them to assume leadership roles within their communities.
    5.  Invest time in learning about Latin America and the presence of Latino Muslims in the U.S. Explore their contributions, diverse cultures, and varied backgrounds, to gain a greater appreciation for the rich tapestry of their heritage. Be open-minded if your son, daughter, or other relative wants to welcome a Latino Muslim into your family. It may be the beginning of a beautiful connection like the two I witnessed recently.

    As Latino Muslims

    1.  Develop tailored resources and educational institutions that cater to the specific needs of our community, from the youngest to the oldest.
    2.  Educate others about our unique experiences and the essence of being Latino/Hispanic within the context of Islam.
    3.  Facilitate the dissemination of information and organize classes conducted in Spanish to ensure accessibility for everyone.
    4.  Pave the way for the establishment of mosques, Islamic centers, and schools dedicated to providing Islamic education within Latino Muslim communities.
    5.  Foster collaborations with like-minded organizations to furnish essential tools and curricula, and to provide scholarships to develop proficient educators, thereby enriching educational opportunities for Latino Muslims and their families.

    Understanding Hispanic Heritage should extend beyond a mere month of commemoration. There should be a year-round effort to educate our communities about the importance of outreach to Hispanic/Latinos. In addition, Islamic centers need to reach out to dedicated Latino Muslim leaders, educators, and volunteers to organize inclusive programs that can consistently promote awareness and appreciation. There is a wealth of materials including books, online resources, programs, and courses available in both Spanish and English, specifically catering to, and celebrating Latin American Muslims. Many of these have been created by and for Latinos and deserve our support. As we look ahead, let us aspire to further advancements in acknowledging this growing community within our ranks over the next twenty years. For additional reading, here is a list of books about Latin American Muslims.

  • The Cave: A Place for Solitude and Potential Transformation 

    The Cave: A Place for Solitude and Potential Transformation 

    The world is a prison, and we are the prisoners: Dig a hole in the prison and let yourself out! – Rumi

    Caves are hollowed portions of the earth that evolve over time, providing shelter within their underground or elevated spaces and offering protection from the elements. In Islamic texts, the cave offers a transformative potential, a place for muraqabah (meditation), dhikr (remembrance), and fikr (contemplation) – all practices that serve to draw a believer closer to their Lord. An important side note is that Islamic meditation always has the intent of deepening the connection to Allah SWT; whereas Western meditation can have various intentions, some of which have nothing to do with spiritual or religious objectives. Moreover, muraqabah, often translated as “meditation” as that might be the closest word in English, is more aptly described as a kind of watchfulness or mindfulness, that is, a vigilance about one’s thoughts, intentions, emotions, words, and actions. It is a form of self-awareness that can be practiced in solitude; it can also be practiced throughout one’s daily life as it is a striving to keep Allah’s presence uppermost in one’s awareness.

    There are several instances mentioned in the Qur’an, the ahadith, and in the seerah, in which people, including the Prophet, himself, found themselves secluded in a cave. On every occasion, the cave provided the isolation its occupant needed to deepen or restore his faith and continue fulfilling his purpose.

    The story of Islam as we know it began in a cave. When Muhammad ibn Abdullah ibn Abdul-Muttalib, peace be upon him, reached the age of forty, he regularly retreated to a cave called Hira on the Mountain of Light, Jabal al-Nour, on the outskirts of Mecca. He would spend his time there in reflection. His later wife, Aisha, may Allah be pleased with her, said that the love of seclusion was bestowed on his heart at the time. She narrated, “He used to go in seclusion in the cave of Hira where he used to worship continuously for many days… until suddenly the truth descended upon him while he was in the cave of Hira” (Sahih Bukhari).

    Indeed, for Muslims, withdrawing from the commotion of everyday life to find solitude somewhere, or even just immersing oneself in nature, to reflect on the creation, is a means to connect with the Creator. Taking time to engage in periods of isolation and contemplation can reveal the trivialities of this world and the vastness of the Hereafter. Yet, as part of striving to achieve the goal of ihsan, or excellence in worship, a person must find a place where he or she can be alone and seek Allah’s guidance. The Prophet (s) found the perfect setting in the cave.

    Prophet Muhammad (s) said, “Those in solitude have raced ahead, who are absorbed in the remembrance of Allah. Remembrance has lifted their burdens and they will come on the Day of Resurrection weightless” (Sunan al-Tirmidhi). In the Qur’an, it is mentioned that the hearts of human beings find rest in the remembrance of Allah (13:28). This can take many forms like prayer, supplication, reading the Qur’an, uttering phrases of praise, or reciting the Asma ul-Husna, the beautiful Names and Attributes of Allah.  In a similar hadith, a man went to the Prophet (s) and said, “Which of the people is best?” He said, “A man who strives in jihad for the sake of Allah with his wealth and his self.” Upon hearing this, the man asked, “Then who?” The Prophet responded, “A believer in a mountain pass who worships Allah and leaves the people alone” (Sahih Muslim).

    In his explanation of this hadith, Imam Al-Nawawi said, “This does not mean the mountain pass itself, rather what it is referred to is being alone and isolating oneself. A mountain pass is mentioned as a metaphor because it is usually devoid of people” (Sharh Saheeh Muslim, 13/34 – Al-Munajjid). Like a cave, a pass between a mountain is a place carved out in the earth where a person can wander alone and reflect on life and on his own self. Interestingly, Al-Haafiz ibn Hajar al-Asqalani said that this report indicates that isolation is preferable in the case of one who fears for his religious commitment (Al-Fath, 13/42 – Al-Munajjid). Such was the case of the youth of the cave mentioned in the Qur’an.

    The Shelter and Seclusion of a Cave

    Caves are a recurring theme in Islamic literature, and they serve many purposes. The eighteenth chapter of the Qur’an bears its name, Surah al-Kahf, the Chapter of the Cave. The Arabic word kahf is specific to Surah al-Kahf, only appearing six times in the entire Qur’an solely in this chapter. According to the Saheeh International English translation of the meaning of the Qur’an, however, the word “cave” is mentioned eight times, six of those occasions being in Surah Al-Kahf, while the other two verses that mention a cave occur in the ninth chapter, Surah Al-Tawbah, but a synonym is used. In that Arabic text, instead of the word “kahf,” Allah uses al ghar and its plural, maghaaratin. These two words refer to a small cave, cave entrance, grotto, or even a man-made cave. Curiously, the verses that speak about a cave in Surah al-Tawbah refer to instances during the lifetime of Prophet Muhammad (s), while the cave mentioned in Surah Al-Kahf refers to an event that happened before.

    Surah Al-Kahf was revealed during the Meccan period of the Qur’an revelation – between the 8th and 10th year of prophethood. It opens in the same manner as the first chapter of the Qur’an, Surah Al-Fatihah, with the words Alhamdulillah, all praise is to Allah. Interestingly, Surah al-Kahf is the heart of the Qur’an, it is in the very center of the book. Whether the reader opens to the beginning chapter or the middle chapter of the Qur’an, they will begin by reciting God’s praises. The whole of Surah al-Kahf contains important reflections about how to overcome different trials in the worldly life and the rewards for those who are mindful of Allah. The story of the youth of the cave, however, is an example of how believers can seek protection from corruption, in solitude.

    The cave provides shelter and seclusion that the worshipper seeks in efforts to gain closeness to the Divine. Surah al-Kahf holds a lofty status, not only serving at the time of its revelation as evidence of the prophethood of Muhammad (s) but also providing timeless lessons and protection for its reciters. The Prophet (s) said, “Whoever recites Surat al-Kahf on Friday, a light will shine for him between this Friday and the next” (Al-Sunan al-Kubra lil-Bayhaqi, 5996). Similarly, he said, “Whoever memorizes ten verses from the beginning of Surat al-Kahf will be immune to the False Messiah.” In another narration, he said, “…from the last ten verses of Surat al-Kahf” (Sahih Muslim, 809).

    Allah says in the ninth through tenth verses of Surah al-Kahf: “… Have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?  — when the youths retreated to the cave and said, ‘Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance’” (Qur’an 18:9-10).

    The “companions of the cave” were a group of young men who were believers in monotheism who lived among a polytheist society. The “inscription” was a plaque at the entrance to the cave, placed at some historical point, and told the story of these youth. The surah goes on to explain that they were fleeing persecution and thus they sought refuge in a cave. There were two actions that the youth took to change their situation – the first was to remove themselves from the threat to their faith and the second was to pray. There was a physical and spiritual effort to connect with their Lord and the cave provided the sanctuary they needed to protect their spiritual and religious devotion.

    In the case of the youth, they were living in a society that was devoid of faith in the One God and that oppressed those who sought to connect with their Divine purpose. Continuing to stay in that land was guaranteed destruction. Allah mentions in the Qur’an that a person who is unable to practice their religion freely should find a way to leave. He says, “Indeed, those whom the angels take [in death] while wronging themselves — [the angels] will say, ‘In what [condition] were you?’ They will say, ‘We were oppressed in the land.’ The angels will say, ‘Was not the earth of Allah spacious for you to emigrate therein?’ For those, their refuge is Hell, and evil it is as a destination” (Qur’an 4:97). The cave served as the first step towards migration for the sake of Allah – to cultivate and maintain their faith.

    Like the youth who sought refuge in a cave, Prophet Muhammad (s) was disturbed by the ignorance and corruption of his time. The Cave of Hira served as a place of solitude and contemplation for the Prophet (s) prior to prophethood. On another occasion, a different cave served as a place of refuge when he and Abu Bakr as-Siddique, may Allah be pleased with him, fled Mecca due to the persecution by the Quraish polytheists. Allah mentioned this story in the Qur’an: “If you do not aid him [the Prophet], Allah has already aided him when those who disbelieved had driven him out [of Mecca] as one of two [the Prophet and Abu Bakr], when they were in the cave and he [Muhammad] said to his companion, ‘Do not grieve; indeed, Allah is with us.’ And Allah sent down His tranquility upon him and supported him with forces you did not see and made the word of those who disbelieved the lowest, while the word of Allah, that is the highest. And Allah is Exalted in Might and Wise” (Quran 9:40).

    Remarkably, this is one of the two other verses in the Quran that speak about a cave, using a synonym. The cave that housed the Prophet (s) and Abu Bakr, may Allah be pleased with him, is called “Ghar Thawr” located on Jabal Thawr, located in the southern part of Mecca. Ghar Thawr is a small cave they had to crawl into, unlike the cave mentioned in Surah al-Kahf that was able to house the youth and their dog. Both caves served the purpose of providing a hiding place and shelter, as well as having a miraculous outcome – being used to save their inhabitants from persecution and death. They also served as the haven in which its inhabitants deepened their tawakkul, trust and reliance on Allah.

    In contrast, the word cave in its plural form is mentioned later in the same Surah at-Tawba, where Allah says, “If they [the disbelievers, Quraish] could find a refuge or some caves or any place to enter, they would turn to it, and they run heedlessly” (Qur’an 9:57). In this verse, Allah mentions a hypothetical situation in which disbelievers, in a desperate attempt to avoid Divine wrath, would try to hide anywhere, even attempting to crawl into a cave. However, Allah does not provide them with this protection, nor a hiding place, and much less a miracle. This should be taken as a warning that the cave is only a place for solitude, for refuge, and/or for transformation for those who seek to purify their own souls and pray for assistance from the Almighty alone, and with utmost sincerity.

    Human beings who live in modern cities may have to find solace and seclusion as best they can in their own surroundings. A mosque, a hiking trail, or a room in a house can take the place of the cave as the location of introspection and enlightenment. It is a matter of attempting to temporarily abandon worldly affairs and concentrate completely on connecting to the Divine with a sincere heart. Perhaps through this practice, a person may be able to see the world more clearly and concentrate completely on his or her purpose.

  • Circumstances Surrounding the Emergence of the Shia

    Circumstances Surrounding the Emergence of the Shia

    The rulership of the Muslim ummah, or community of believers, has undergone significant transformations throughout the centuries. Prophet Muhammad, peace and blessings be upon him, was the leader and guide for the emerging Islamic community for twenty-three years, from 610 to 632 CE, before returning to his Lord. He achieved the mission of receiving revelation of the Qur’an, conveying the message of Islam, and calling his people to worship Allah alone. However, his death was a massive test for the believers. After his passing, they were tasked with continuing his legacy and maintaining the stability of the new Islamic state. Since then, there have been disagreements surrounding whose responsibility it was (and is) to lead the general body of Muslims. Two distinct groups emerged from these initial disputes – the Sunnis and Shias – and from the two many subgroups which have endured until modern times.

    The most prominent characteristic of the early Muslim ummah, or community, was its unity in obedience to the teachings of the Prophet (s). In religious matters, they followed what was put forward by the Qur’an and the Sunnah of the Prophet Muhammad (s). They respected Prophet Muhammad’s authority, never deviating from the path he paved for them. They had direct access to this fountain of knowledge, were witnesses to the revelation of Qur’anic verses, and fought with him to establish Islam in the Arabian Peninsula.

    Among the closest people to the Prophet, peace be upon him, were his family members, those who lived with him, the first converts from Makkah, and the Ansar or helpers of Madinah. The relationship between the close companions was, at the very least, civil, as they followed a code of conduct defined by the prophetic model. Abdullah ibn Salaam reported that the Prophet said, “O, people, spread peace, feed the hungry, and pray at night when people are sleeping, and you will enter Paradise in peace” (Sunan al-Tirmidhi). Spreading peace meant that they respected one another, were generous, and displayed a positive attitude. During times of conflict, they referred to the Prophet (s) for guidance or mediation.

    Throughout the time of Muhammad’s prophethood, the new Muslims were united under the banner of faith. They had to face enemies who were stubbornly opposed to Islam and actively persecuted anyone who followed its message of pure monotheism. There was little room for division – a united front was necessary to defeat all opponents. Back then, the antagonists were mostly polytheists and other non-Muslim groups. Once Makkah was conquered, a general amnesty was granted to the Makkans, and of the most egregious oppressors of the Muslims, a handful were killed, and the others granted pardons. Consequently, many embraced Islam, hoping to benefit from its success.

    After the Death of the Prophet (s)

    Political turmoil within the Muslim community began after the death of the Prophet (s). Some senior companions, including Umar ibn al-Khattab, were stunned and even denied his passing, deduced from the traditional narration in Sahih al-Bukhari where Abu Bakr as-Siddique reprimanded those companions who suggested that the Prophet (s) had not died. He recited to them the following verse from the Qur’an: “Muḥammad is no more than a messenger. Messengers have passed away before him. So, if he were to die or be killed, would you turn back on your heels? And he who turns back on his heels will never harm Allah at all; but Allah will reward the grateful” (3:144). His reminder helped bring the general community of Muslims back to their senses. However, some late converts, especially those outside of Madinah, began to retract their decision to join the Muslims. It may have been due to wavering faith, fear that Islam would lose its stronghold in the region, or both. Nevertheless, the successors of the Prophet (s) would defeat these rebel groups and bring stability back to the ummah.

    There is a hadith attributed to the Prophet Muhammad (s), in which he said:

    “Prophethood will remain amongst you for as long as Allah wishes. Then Allah will remove it whenever He wishes to remove it, and there will be a caliphate upon the prophetic methodology. It will last for as long as Allah wishes it to last, then Allah will remove it whenever He wishes to remove it. Then there will be an abiding dynasty, and it will remain for as long as Allah wishes it to remain. Then Allah will remove it whenever He wishes to remove it. Then there will be tyrannical kingship, and it will remain for as long as Allah wishes it to remain. Then He will remove it whenever He wishes to remove it, and then there will be a caliphate upon the prophetic methodology” (Aḥmad).

    This prediction appears to align with the events after the Prophet’s death until the present day. After his departure came twenty-nine years of rule from 632 to 661 under the “Rightly Guided Caliphs” – Abu Bakr As-Siddique, Umar ibn Al-Khattab, Uthman ibn Affan, and Ali ibn Abi Talib, may Allah be pleased with them. All four were early converts. The first three were elder converts related to the Prophet by marriage, while the last was his cousin and son-in-law and the youngest to embrace Islam. Ali ibn Abi Talib, may Allah be pleased with him, is also considered one of the first, if not the first, to embrace Islam from the Prophet’s household. Yet, it was Abu Bakr who took the reins of the community to become the successor of the Prophet (s). After a discussion with a group of Ansar, Umar ibn Al-Khattab and Abu Ubaidah ibn Al-Jarrah, another senior companion, took from Abu Bakr the pledge of allegiance. Thus, he became the Khalifatur Rasulillah – the successor of the Messenger of Allah.

    This decision has proven to be a point of contention among later groups (proto-Shia) who asserted that it was Ali ibn Abi Talib’s sole right to be given the pledge for the khilafah. One piece of evidence which is cited in support of this opinion is the hadith of Ghadir Khum. Regarding the event, it is narrated that the Prophet (s) stood up and addressed the people at a well called Khum between Makkah and Madinah. After praising Allah and delivering a sermon, he said, “If I am a person’s mawla, Ali is also his mawla” (al-Tirmidhi, Musnad Ahmad ibn Hanbal, Sunan ibn Majah).

    There are varying versions of this narration; both Sunni and Shia scholars agree that it is authentic, and that the incident did indeed take place. Nevertheless, there are differences of opinion regarding the context and the meaning of the Prophet’s statement. For example, according to Sunni scholars, the term mawla could mean friend, helper, guardian, ally, etc. For the Shia, the title primarily means “leader.” The Shia would thus argue that Ali ibn Abi Talib, should have become the leader of the believers, just as the Prophet Muhammad (s) was their leader. Through the centuries, scholars have debated whether it was a matter of semantics, as the word has multiple meanings. There are other points of to consider such as why very few people disputed the decision to appoint Abu Bakr As-Siddique as the khalifah after the death of the Prophet if it was evident from the statement by the Prophet that Ali ibn Abi Talib had been named the successor. Indeed, many thousands of companions witnessed this statement and if they understood it as a decree from the Prophet (s), there would have been a major outcry when Abu Bakr was appointed.

    For the Sake of Unity

    John McHugo writes in A Concise History of Sunnis and Shiís, that Ali ibn Abi Talib, may Allah be pleased with him, “only gave way to Abu Bakr for the sake of the unity of the community” (pg. 40). He also mentions that this attitude became a regular pattern of behavior for him because, on other occasions, “he put the harmony of the community before his own interests and ambitions” (pg. 40). Ali ibn Abi Talib, may Allah be pleased with him, was not considered a candidate for the position of khilafah until the death of Umar ibn Al-Khattab, and lost the seat to Uthman ibn Affan. He served only as an advisor under their respective rules. This selfless behavior seems to have set the precedent for some who came after him who chose quietism over fighting for political leadership, individuals such as Imam Hassan ibn Ali, may Allah be pleased with him, and the famed scholar, accepted by both Sunnis and Shias, Jafar Al-Sadiq. Ali ibn Abi Talib’s disengagement with politics would end during the latter part of the reign of Uthman ibn Affan, may Allah be pleased with him, whose political decisions caused the unrest that eventually led to his assassination. The Muslim community witnessed the emergence of the Kharijites and the party of Ali (Shiatul Ali), who supported him against Muawiyyah ibn Abi Sufyan as the legitimate khalifah after Uthman.

    Since then, the ummah has been divided on the grounds of who has more right to its leadership. The death of Muawiyyah, and his naming of his son, Yazid ibn Muawiyyah, to succeed him as ruler, paved the way for the Ummayad dynasty. Other notable epochs in Islamic history stand out with key groups, such as the Fatimids, Ayyubids, Seljuks, and Mamluks, Ottomans, and modern-day Arab states, each claiming to be on the path of truth. Each of these has had its distinctive qualities and followed varying schools of thought and methodologies. Some of the most notable of the Shia political powers were the Fatimids, Buyids, Hamdanids, and Safavids. As for their beliefs, these evolved over time; different groups broke into sects, some believing that only Ali ibn Abi Talib was the imam but did not dispute anyone after that point. Other groups included Al-Hassan, Al-Husayn, and Muhammad ibn Ali (Al-Haniffiyah) in the line of leadership. Some continued down the lineage of imamate through Imam Jafar As-Sadiq (Ismailis), while the most prominent group, the Twelvers, await the return of the twelfth imam, Muḥammad ibn al-Ḥasan, whom they consider to be the awaited Mahdi. These various categorizations did not exist among the early Shia. According to McHugo, there may not have been a clear distinction between the Sunni and Shia during the time of Imam Jafar Al-Sadiq (p. 105).

    Over fourteen centuries have passed since the death of Prophet Muhammad, peace and blessings be upon him, yet the Islamic world is still debating about who was the rightful heir to the leadership after his time. There are two distinct arguments, each with its compelling evidence, but ultimately the truth is with Allah. Rather than be divided, both sides must strive for peace, following the example of Ali ibn Abi Talib, may Allah be pleased with him, who dedicated his life to uphold it.

  • Secret Plural Marriages: Between the Halal and the Harm, Part Two

    Secret Plural Marriages: Between the Halal and the Harm, Part Two

    Part one of this article ended with a quote from Mohammad Elshinary, researcher for Yaqeen Institute and translator for Assembly of Muslim Jurists of America (AMJA). He stated, “It is important for us to establish that it is no one’s right to make haram [unlawful] what Allah deemed halal [lawful] and vice versa. However, there is a built-in flexibility mechanism in Islamic law that legitimizes a degree of adaptation to changing contexts and pressing circumstances. Restricting the halal for the public interest of society is an example of a legal maxim that falls under that scope in Islamic law.”

    Secret Plural Marriages from a Social Perspective

    Abdul-Malik Merchant is the Associate Imam at the Islamic Society of Boston Cultural Center, or ISBCC, and a graduate student in Theology and Social Work. He offers pastoral care and counseling (including premarital counseling, post marital counseling and mediation to couples) at ISBCC, and is intimately familiar with the complexities of secret polygamous marriages from a social perspective. Imam Merchant believes that there is more to consider than the permissibility of plural marriage in Islam. He stated, “The style of our lives today where you have to work a 9-5 [job] and juggle other responsibilities restricts your time as it is. It makes [polygamy] difficult, if not impractical.” For most people, effectively balancing care for two or more families, with or without children, is challenging.

    Imam Merchant also questions the success rates of such marriages in a society already plagued with narcissistic individualism and broken families. “We lack the cultural, emotional, and spiritual history to navigate these scenarios with wisdom.” He explained, “The ignorance adds to further the complexity and difficulty of an already difficult situation.” Arguably, the practicing Muslim needs to understand the intricacies of spousal rights and responsibilities and how to properly navigate a plural marriage before even considering such an arrangement.

    Reasons for Secret Plural Marriages

    What leads a person into a secret plural marriage? Imam Merchant outlined some of the reasons:
    1. To fulfill one’s desires – to have an abundance or something new. From a sexual perspective, a desire to satisfy the appetite for more intimacy.
    2. Trauma – insecurity (in both men and women), fear of being alone (if you don’t get married by a certain age, there is a stigma), worries about marital status, lack of children, peer pressure.
    3. Ingratitude – not being grateful for what you have, always wanting more.
    4. Traces of jahiliyyah – promiscuity (by way of a halal loophole), seeking multiple relationships.

    It is easy to argue that taking on another marriage in a “halal way” is better than committing adultery. However, the question is whether these are valid reasons or only excuses to justify following one’s inclinations without fulfilling the Islamic requirements as outlined by the Qur’an and the Sunnah. Is the underlying reason to get away from problems in the first marriage? The Sunnah teaches that the objective of marriage is not simply to fulfill desires, but to establish a family. When a person seeks out a secret polygamous marriage to get away from the issues that exist in their first marriage, this may further complicate the situation. If the first family is unstable, there is no guarantee that the second marriage will be any more stable and fulfilling.

    A Secret Injustice

    “…but if you fear that you shall not be able to deal justly with them, then only one” (Qur’an 4:3).
    Perhaps due to the reasons mentioned, coupled with the disapproval of the first wife, some Muslims in the U.S. still choose to approach marriage secretly. It is debatable that if the reason the man wishes to keep his marriage private is due to a fear of his first wife, family, or community finding out, this may fall under the category of inability to deal with justice and fairness. Similarly, the very effort of keeping his other marriage concealed requires that the new wife surrender her time and right to physical, emotional, and financial support.

    Polygamy, or being married to more than one person, is illegal in all 50 states. So, a polygamous marriage can only be performed in a religious framework. Thus, the new wife is waiving her rights under the American legal system. This includes the right to inherit from her spouse upon death or to receive her spouse’s insurance, social security, pension, or other work-related benefits. She is also unable to open a joint bank account with her husband, file joint tax returns, receive lower rates on insurance, or have a share in marital property, meaning that if the two divorce, she has no legal rights to the wealth or properties acquired during the marriage under the laws of the land in which the couple resides.

    It is true that the secret wife is equally protected by certain rights and responsibilities set in place by Islam for the spouses. The wife is entitled to financial support, adequate shelter and maintenance, and fair treatment. Nonetheless, by the marriage being secret, the second wife is waiving the protective measures of U.S. law. And the fact that the marriage is being kept secret means that even consulting with an imam, if issues arise in this secret relationship, is not something that is available. This leaves the woman without options if she is subject to neglect or abuse.

    Do Secret Marriages Stay Secret?

    Prophet Muhammad (s) told his followers to announce their marriages (Tirmidhi). For a marriage to even be considered valid, it requires witnesses; this is because marriages are not meant to be secret. Although plural marriage may be permissible, the clandestine approach results in harm for the wives, children, and other family members involved. Imam Merchant said, “Why are secret marriages morally wrong? In our times, for many it is considered betrayal. Many women would be more willing to forgive a man who cheats once than a man who takes a second wife and wants to keep her [for life]. In an age of social connectivity, nine out of ten times the [first] wife will find out.”

    In many cases, secretive agreements are superficial in nature. A man may feel his desires are not being met, so he decides to look elsewhere. Or a woman cannot find a suitable single man, so she may set her eyes on one who is married and seemingly stable. As Imam Merchant has mentioned, “As Muslims, how we act and how we process our emotions must be dictated by shariah, by Qur’an and Sunnah, and ultimately by what Allah wants from us. The fact that attraction or infatuation exists does not mean that we can or should act upon it. Because, based on that framework, it would create chaos.” Indeed, situations have occurred in which two wives know each other or belong to the same community, while not being aware they are co-wives. Children attend gatherings and play together without knowing they are among brothers and sisters. Imagine the devastating consequences of such discoveries in the long run.

    Imam Merchant recommends that those who are thinking about engaging in a secret marriage should first question their intentions. Is the action based purely on emotions? Can it be accomplished with justice? With excellence? Will Allah be pleased with the method and outcome? What is the goal? Sometimes, rectifying the underlying discord in an existing marriage will deter the husband from seeking another wife. Both couples and singles should consider counseling and mediation with a qualified imam or Muslim counselor prior to making decisions about marriage. Likewise, community efforts should be made to assist singles in finding a spouse.

    The practice of secret marriage further complicates the significantly complex and demanding dynamic that is marriage in general. When it comes to matters of religious devotion, to follow the mandates in the Qur’an and the teachings of Prophet Muhammad, peace be upon him, is crucial. It is also wise to take into consideration the implications of marriage, societal norms, the laws of the country in which Muslims reside, and the wellbeing of the family unit in making decisions about best marital practices. The bottom line is that the Prophet (s) recommended making marriages public, just as he, himself, announced his marriages. Whether or not a Muslim chooses to marry, divorce, or remarry is not the question; rather it is whether he or she is following the teachings of the Qur’an and the Sunnah in how they go about it.

  • Secret Plural Marriages: Between the Halal and the Harm, Part One

    Secret Plural Marriages: Between the Halal and the Harm, Part One

    Betrayal, deceit, and a secret life hidden in the shadows — these are the elements that lurk behind the story of a man who married another woman without his first wife’s knowledge, and whose carefully crafted world of lies came crashing down when his double life was finally exposed…

    It sounds like the storyline of a new Netflix series, a Lifetime movie, or a foreign soap opera, but this is a familiar scenario for some Muslim families living in the United States. Linked together by a common predicament and regardless of their background, country of origin, or economic status, some women have been coerced into, or at least involuntarily found themselves in, a polygamous relationship unexpectedly and unethically. In what they deem the ultimate betrayal, wives are left with few choices. Either they remain in the marriage and face the intricacies of life as a co-wife sharing one man or divorce and relinquish their husband to his new family, redefining their lives as divorcees and single mothers. In the Islamic community, there exists a significant social stigma attached to divorce, which can prove particularly harsh for women who have been divorced or are single mothers, as they often face challenges when attempting to remarry. Moreover, a few unfortunate women find themselves separated from their families and left in a perpetual state of uncertainty, neither divorced nor unmarried with little to no support.

    At the Assembly of Muslim Jurists of America (AMJA) convention in 2018, held in Istanbul, Turkey, the AMJA formulated their “Resolutions on Contemporary Dawah Issues in non-Muslim Lands.” One of the resolutions concerns polygyny. The resolution states that “in a society in which polygyny is illegal, a Muslim should avoid it in order to avoid community and personal harm.” It seems that the conversation should end here; however, scholarly differences of opinion offer a somewhat flexible interpretation and application of its practice. Some worshippers prefer to look towards the East, not just for their prayers, but for guidance on Muslim family matters like marriage. Polygyny is recognized as legal and acceptable in some Muslim-majority countries in Africa, the Middle East, and Asia, with certain conditions. Since it is generally an Islamic and prophetic practice, sometimes regarded as a “Sunnah” act, Muslims consider it an inherent right.

    The Islamic specifications for how to practice plural marriage are outlined in the Qur’an and Sunnah. The maximum number of wives is limited to four. There should be fair and equal treatment imparted to wives as far as housing and financial obligations are concerned. The verse in the Qur’an that specifically mentions polygyny states: “And if you fear that you will not deal fairly with the orphans [in marriage], marry of the women who seem good to you, two or three or four; and if you fear that you cannot do justice, then [marry] one or [from among] those that your right hands possess. That is more likely that you will not do injustice” (Qur’an 4:3).

    This verse establishes certain limitations when it comes to marriage with orphan girls and women to prevent abuse and exploitation of their wealth. Allah laid the ground rules for how believers should approach marriage, and the Prophet Muhammad, peace be upon him, exemplified the character of the righteous husband. Islamic teachings place an emphasis on justice. In the Qur’an, men are addressed directly in the following verse, “You will never be able to deal justly between your wives — even if you desired it. So do not totally incline towards one leaving the other in suspense. And if you do what is right and fear [Allah], surely Allah is All-Forgiving, Most Merciful” (4:129).

    The question of secret marriages, thus, is not whether men are allowed to marry a second, third, or even fourth wife if they can maintain them and be just. Rather it is discouraging a culture of deceit and abuse that enables men to start secret families without any regard for the conditions set forth by the Qur’an and the Sunnah. The issue is that there are men abusing the privilege granted to them to take multiple wives, to exploit women, marry them without the knowledge of their families and communities, and deny them their basic rights. The advice and practice of the Prophet Muhammad (s) was to announce and publicize marriages. He was reported to have said, “Proclaim marriages” (Ahmad).

    Shaykh Ibn Taymiyah, may Allah have mercy on him, said: “With regard to secret marriage, (in which the couple) agrees to conceal and for which they do not bring any witnesses, it is invalid according to all the scholars and it comes under the heading of immorality. Allah, may He be exalted, says (interpretation of the meaning): “All others are lawful, provided you seek (them in marriage) with mahr (bridal-money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse” (Qur’an, 4:24), (Majmoo’ al-Fataawa (33/158).

    He also said: “If they get married without a wali or witnesses, and conceal the marriage, this is an invalid marriage according to the consensus of the imams. Rather the view of the scholars is that ‘there is no marriage without a wali’ and ‘any woman who gets married without the permission of her wali, her marriage is invalid, her marriage is invalid, her marriage is invalid’. Both phrases are narrated in al-Sunan from the Prophet (blessings and peace of Allah be upon him). More than one of the early generations said: There is no marriage except with two witnesses. This is the view of Abu Hanifah, Shafi, and Ahmad, and Malik regarded it as obligatory to announce the marriage. Secret marriage is akin to a relationship with a prostitute.” (Majmoo’ al-Fataawa (32/102, 103).

    Where’s the Harm If It’s Not Haram?

    Most cases of secret marriages involve a man and multiple women. Despite the Islamic framework laid out in the Qur’an and the Sunnah on plural marriage, scholars argue that it may not apply contextually to Muslims living in Western countries in which polygyny is not legal. Researcher for Yaqeen Institute and translator for AMJA, Mohammad Elshinawy, said, “By entering this country, we are agreeing to follow the laws of this land; this is a social contract that we explicitly or implicitly agreed to uphold, and Allah says in the first verse of Surah al-Ma’idah, ‘O you who believe! Fulfill (your) contracts…’ (5:1).” In other words, this would deem it a breach of contract to practice plural marriage in a place whose local laws have deemed it illegal. Elshinawy further explained, “You abide by the laws of the land as long as they are not Islamically unlawful, and even sometimes when they are unlawful but violating them will result in greater harm for the Muslim individual or community. When it comes to polygyny, since it is not mandatory in the Sharia, refraining from it is not unlawful and therefore a law that requires our observance.”

    The AMJA resolution which calls for Muslims to abstain from polygyny in societies that consider it unlawful serves to protect the interest of individuals as well as Muslim communities living as minorities. Here in the U.S. is a great example. Muslims are already under heavy threat by the fearmongering of an Islamophobic media, as well the many pending legislations seeking to criminalize the Sharia, practicing polygyny could potentially trigger further scrutiny. Elshinawy added, “It is important for us to establish that it is no one’s right to make haram (unlawful) what Allah deemed halal (lawful) and vice versa. However, there is a built-in flexibility mechanism in Islamic law that legitimizes a degree of adaptation to changing contexts and pressing circumstances. Restricting the halal for the public interest of society is an example of a legal maxim that falls under that scope in Islamic law.” Religious authorities in the West such as AMJA have posited that limiting polygyny is necessary to ward off the damage it can cause.

    Part two of this article will address additional issues related to secret marriages.

  • An Exclusive Insider’s Look at Ms. Marvel: Disney’s New Muslim Superhero

    An Exclusive Insider’s Look at Ms. Marvel: Disney’s New Muslim Superhero

    Credit: Marvel and Disney+

    In recent years, The Walt Disney Corporation has been under scrutiny for their policies on diversity and inclusion. According to their new initiative, “Reimagine Tomorrow,” Disney is doing everything in its power to fight back against what they call systemic racism by “amplifying underrepresented voices and untold stories as well as championing the importance of accurate representation in media and entertainment.” Since they acquired Marvel Entertainment in 2009, this vision has extended into the Marvel Cinematic Universe (MCU), which generates billions of dollars from their superhero comic-inspired films. Disney and Marvel’s latest venture into its multiverse of inclusivity is the Muslim superhero, Ms. Marvel, also known as Kamala Khan. With a hit series on the streaming service Disney+ and a starring role in the upcoming movie, The Marvels, diehard MCU fans will be seeing much more of this Muslim character.

    From June 8 – July 13, 2022, the six-episode miniseries, Ms. Marvel, created by Bisha K. Ali, was released on Disney+. The story is about a Pakistani-American Muslim teen from New Jersey named Kamala Khan, who gains unusual superpowers from a mysterious bangle she receives as a gift from back home. The story is set in the MCU, where supervillains and superheroes like the Avengers, who have prevented countless human catastrophes, collide. Kamala, a diehard fan of the Avengers, especially cosmic super woman Captain Marvel, is thrilled to gain powers of her own, because as she says, “Let’s be honest, it’s not really the brown girls from Jersey City who save the world.” As young Kamala struggles to adapt to her new abilities, a series of accidents transpire, and a group of shadowy strangers appear. Eventually, she faces off with her new adversaries and gains allies in her transition to becoming Ms. Marvel.

    In many ways, Ms. Marvel represents Muslim women’s empowerment, but as the famous quote from Marvel Comic’s Spiderman says, “with great power comes great responsibility.” Did the entertainment giants, Disney and Marvel, succeed in representing what it really means to be a Muslim in the U.S. while staying true to Islamic values and authenticity? Does Kamala Khan live up to the expectations of Muslims eager to finally see themselves on the big screen in a positive light – as the hero instead of the villain?

    Answers to those questions may vary depending on who is speaking on the issue – the general audience, the producers and show writers, the actors, and groups within the Islamic community. Many Muslims were involved in all the aspects of creating Ms. Marvel. Azhar Usman, a comedian, devout Muslim, and actor, who starred in the show, said to Aljazeera, “Whatever authenticity people are able to feel in the show really has its origin in the authenticity of the writers, producers, and the original creative team that took incredible pains to make sure that every detail was indeed authentic. (They) were indeed attempting to do justice to what is ultimately a very nuanced experience – being a Muslim in the United States.” What is certain is that Ms. Marvel is unlike anything anyone has ever seen and the first Muslim superhero in a major series or film.

    Watching Ms. Marvel from a Muslim’s perspective is one thing but being on set while the show was being filmed is another. That was the experience of Siri M. Carrion, an Afro Latina Muslim fashion designer and founder of ALMA – the Asociación Latina Musulmana de Atlanta or the Atlanta Latino Muslim Association. As a fashion consultant on the Ms. Marvel set, she had firsthand experience about what it takes to bring Muslim authenticity to television.

    Here is what Siri M. Carrion had to say about her role in Ms. Marvel:

    Q. What is your background and what do you do?

    A. I am a fashion designer – I have a modest-wear fashion company, Siri2Siri (www.siri2siri.com), and I design and manufacture my own clothing line. I also run an alteration service for medical grade compression garments for post op clients. I am also COO and freight broker for a Muslim broker company called Halal Freight, LLC.

    I was born and raised in Sacramento, CA. My father’s side of the family is from Puerto Rico and my mother’s side of the family is from Texas and Oklahoma. I am the oldest of four siblings. I am a single mom and I have five children, three are adults and two are in high school. I also have two grandchildren.

    Q. What role does Islam play in your life?

    A. Alhamdulillah, I was born and raised as a Muslim. My family converted to Islam before I was born, around the 1960s through the Nation of Islam. Later, after Elijah Muhammad’s death, we migrated over to Sunni Islam. Even though I was born Muslim, I really did not start practicing Islam until I was in my 20s. Up until then Islam was just a religion and not a way of life. I was going through the motions because my abuela (grandmother) said this is what we need to do. I really did not understand the purpose of praying and the purpose of wearing a hijab. As I grew up, I began reading the Qur’an and participating in sisters-only halaqa circles. I began to establish my connection to Allah. When I got married and became pregnant with my first born, I covered full time and had a whole life shift. My connection to Allah became stronger and now Islam guides me on my daily journey in life and business. It is definitely the center of my moral compass.

    Q. How and when did you first hear about Ms. Marvel?

    A. I heard of Ms. Marvel about 2 years ago, during the Covid-19 pandemic. A friend of mine within the Muslim community reached out and told me a consulting firm was looking for a local Muslim woman to help on set. She could not do it and passed on the opportunity to me. Earlier in the year. I had told myself that this was the year of YES – I had to say yes to everything, so I said yes, not realizing what I was saying YES to.

    The consulting firm reached out to me and gave me a quick synopsis of what was needed, and I had to sign an NDA before they could give me any more details. Once I signed the NDA and they disclosed the name of the series, I was just amazed that this opportunity landed in my lap.

    I quickly got on the internet and started to do some research. I am not a huge comic book fan, so I had no idea who Ms. Marvel was. However, that all changed very quickly! As I conducted my research, I quickly learned that Ms. Marvel is the first Muslimah superhero and that there was a recent relaunch of the title. I was super excited to be a part of this series.

    Q. What has been your involvement in the production of Ms. Marvel?

    A. I was brought on as a Hijab Consultant. My job was to assist the hair and makeup team on how to properly wrap hijab and to make sure the hijab was culturally appropriate. As I prepared myself to arrive on set, I made my intention to be as open and honest as possible when presented with questions about hijab and Islam.

    When I came on board, the hijab styles were already in place according to each scene. The team had some difficulties in wrapping certain styles and how to pin the hijab correctly. I was there to assist the team in navigating this process. As we spoke about the various styles and how to recreate them, I tried to make the team feel comfortable and tell them stories on how I began wearing hijab and how I create and personalize my style. It was all surreal and an awesome opportunity to give dawah.

    I remember one time on set, the hair team was preparing the character, Nakia, played by actress Yasmeen Fletcher, for a reshoot of a scene and they had to recreate the original hijab style. It was a simple style -—the hijab pin is placed under the neck and then the scarf is wrapped over the head. The hairstylist was very anxious about wrapping, and I told her, “Girl, just wrap it! You know, like this.” She was so nervous that I wrapped it for her so she could see how it is done. That night I realized that I take wearing my hijab for granted, never thinking about how complicated it can be for someone who does not wear it, even to wrap a simple style. It also made me think of those new converts coming to Islam and choosing to wear hijab and how very difficult it must be to stand in front of the mirror and don a hijab for the first time.

    It was a very humbling experience and a great educational opportunity. I encouraged everyone on set to ask me questions about Islam and hijab, realizing that most of them had probably never met a Muslim in their entire lives. I had someone actually tell me that, and I was honored and grateful. Hopefully I was able to also shatter some myths they may have had about Islam. For instance, a lot of people just assumed that Muslim women wear the hijab inside our homes, as well. They think we never take it off. My response to them was, “The hijab is the first thing that comes off when we walk into our homes!” It felt great to have these open, unapologetic conversations about hijab and Islam.

    Q. Have you seen Ms. Marvel?

    A. Since I like to binge watch my tv shows, I waited for a couple of weeks until all episodes were streaming on Disney+. I have to say the whole series was fantastic. The cinematography was great. Ms. Marvel’s powers were awesome. (The creators) touched upon the history of Islam in India and Pakistan and the Partition, which is something most Americans did not learn in history class. I really appreciated how they gave the audience a glimpse of how Muslims live their daily lives within their homes and outside of their homes.

    Q. What was your favorite part of the series?

    A. I was impressed with the whole series – the music, the costumes, the art. I was most impressed with the wedding scene. It was exciting to see a man from a Desi background [those from the Indian subcontinent and their diaspora] marry an African American Muslim sister. It was as if the scene was created to show the Muslim ummah that the racism part of Muslim culture is dead. This is what true Islam looks like, embracing and thriving within each other’s culture, all the while worshiping Allah and giving thanks for finding a wonderful spouse.

    Q. Do you think Islam was well represented?

    A. I think Islam was well represented both from a cultural point of view and an Islamic point of view. As Muslims, we are all on different levels of our spiritual journey. The characters touched upon struggles we have encountered in our lives. Wearing hijab is a major struggle for many Muslimahs and having two main characters discuss this struggle on a major tv show is huge.

    I would love to have seen more character development for Black Indigenous People of Color (BIPOC) characters. I believe in imagery. It is powerful to see black and brown superheroes on tv and in the movies. Characters that look like me and talk like me. Even though I felt like the series was relatable. As an Afro-Latina, I was looking for that Muslimah who spoke Spanish. I was looking for some hint of me, mi gente (my people) within the series.

    Q. Do you think Ms. Marvel is a good role model for Muslim girls?

    A. I think Ms. Marvel is a relatable role model for Muslim girls. Kids nowadays have to navigate through so many obstacles that they may not have the opportunity to explore their identity as Muslims. At times, society has already told them who they are supposed to be. I hope that young Muslimahs will look at Ms. Marvel as a source of inspiration and believe that they do not have to give up their Islamic identity to be successful. I feel Ms. Marvel has opened the door for more representation.

    Q. What character did you relate to most in the series?

    A. The character I related to most was Nakia. She is a young lady navigating life as a full time hijabi. Growing up, I was her; it was a struggle for me to find my identity as a hijabi and to feel good about myself when covered. It is a lifelong struggle. As we get older and work through life’s challenges, we tend to question who we are as a person and what is our purpose in life. Depending on the challenges, many women decide not to wear hijab. So, I could totally relate to Nakia’s struggle of wearing hijab and to be seen as someone who is more than just a covered pretty face.

    Read more about Siri Carrion on social media: IG: @Siri2Siri; @MusulmanaYAfrolatina

  • Honoring our Neighbors: According to the Quran and the Sunnah

    Honoring our Neighbors: According to the Quran and the Sunnah

    As Muslims, we have a unique responsibility towards our neighbors. In fact, our neighbors have rights over us as outlined in the Qur’an, where God says, “Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are arrogant and boastful” (Qur’an, 4:36). The scholar Ibn Kathir states about this verse that the near neighbor may refer to a neighbor who is also a relative and the neighbor farther away is one who is a stranger. Although our busy lifestyles in the West may hinder us from building strong relationships with our neighbors, we should still strive to connect with them as our religion requires.

    One of the most recognizable commercial slogans on national television these days is “Like a good neighbor, State Farm is there!” To sell their insurance, State Farm had the genius idea to compare themselves to a good neighbor, and for good reason. The type of neighbor an individual has – good or bad – can make a huge impact on his or her life. Having a reliable, friendly neighbor is reassuring in many ways. If an emergency happens, if you need someone to keep an eye on your children, or even to borrow a cup of sugar, you can knock on that neighbor’s door. They are always there close by, and they can be a person’s lifeline.

    So, what does it take to be a good Muslim neighbor? To answer this question, we must look at the life of the greatest neighbor to have ever lived — Prophet Muhammad, peace be upon him! God says in the Qur’an, “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day and remembers Allah often” (33:21). Our Creator exhorts us to be good neighbors, and He has also provided the guidelines for success in the Sunnah, or traditions, of the Prophet (s).

    Below are some of the ways we can become exemplary neighbors to those around us, both Muslim and non-Muslim:

    1. Give greetings and a smile

    One of the simplest ways we can treat our neighbors with kindness is by smiling at them and greeting them. Prophet Muhammad (s) teaches us that a smile is an act of charity (Tirmidhi). Greeting someone with a friendly, smiling face can brighten their day and make them feel at ease.

    When Prophet Muhammad (s) migrated to Madinah, he was welcomed by its inhabitants as a new neighbor. One of the leaders of Madinah, Abdullah Ibn Salam, a Jewish rabbi who converted to Islam, narrated, “When the Prophet arrived for the first time in Madinah, I went with everyone to see him. When I saw him, I knew his face was not that of a liar. The first words he said were, ‘O people, feed the hungry, spread peace, maintain your kin relationships, and pray at night while others are asleep. With this, you shall enter Heaven in peace’” (Bukhari). Would not any person want as a neighbor someone who advocates such high-minded actions?

    2. Offer food

    Nothing pleases people across cultures more than delicious food. It is no wonder that traditionally, Americans offer a baked treat to new neighbors. In an article on the Huffington Post (sponsored ironically by State Farm), titled “How to Welcome Your Neighbors According to the World,” it is mentioned that the American etiquette experts at the Emily Post Institute stated that the best ways to welcome new neighbors are to deliver a bouquet of garden flowers or a plate of cookies along with a collection of takeout menus from your favorite local places.

    Anas ibn Malik reported that the Prophet (s) said, “He does not have faith in me who spends the night satiated while he knows that the neighbor to his side is hungry” (al-Mu’jam al-Kabir). He also advised one of his companions that whenever he cooked a stew, to add water to the broth so as to make enough to give to their neighbors (Muslim). Remember that on those days when you are barbecuing or cooking a spiced meal, the scent of the food reaches the people who live next door and stirs their appetite. They will really appreciate if you send them a plate to enjoy.

    3. Visit and check up on them when they are ill

    A good neighbor notices if there is something wrong next door – if there is damage to the property, if someone is sick, or if there is some other emergency or need. Checking up on one’s neighbor, without being nosy, and even visiting them or dropping off groceries when they are ill are all actions a Muslim can take to strengthen the relationship. On one occasion, the Prophet’s Jewish neighbor’s son, who used to serve him, fell ill, so he visited him. The youth embraced Islam following this action (Bukhari).

    The Prophet, peace be upon him, said, “Anybody who believes in Allah and the Last Day, should serve his neighbor generously” (Bukhari). If there are elderly people living next door, it is benevolent to check up on them often and offer help with placing their trash bins out for collection, mowing their lawn, or clearing their driveway of snow and debris.

    4. Give gifts

    Prophet Muhammad (s) advised Muslims to give gifts because gift-giving has a positive effect on people and can help build, and when necessary, mend relationships. He said, “Give each other gifts and you will love each other” (Al Adab al Mufrad). Stopping by a neighbor’s house and delivering a gift or leaving something in their mailbox or in front of their doorstep, can leave a lasting impression.

    If we do not have the means to buy gifts, or we have too many neighbors to cover, we can offer something simple or focus on one neighbor at a time. One day, Aisha, the wife of the Prophet, peace be upon him, wanted to give a gift to one of her two neighbors, but she was not sure who to give it to, so she asked his advice. He said to give “to the one whose door is nearer to you” (Bukhari). The holidays are a great time to be generous and educate our non-Muslim neighbors. During our Eid celebrations, we can give our neighbors a goodie bag or box of sweets along with a written explanation of what we are celebrating.

    5. Do not disturb or harm them

    While all the above actions are recommended as part of being a good neighbor, we should also be mindful not to overdo it or disturb them. Because being a good neighbor is emphasized as an act of righteousness, the opposite is true for being a bad neighbor. Prophet Muhammad (s) once said sternly, “By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe!” He was asked, “Who is that O Allah’s Messenger?” He responded, “That person whose neighbor does not feel safe from his evil” (Bukhari). For him to have equated disbelief with evil towards one’s neighbor lets us know the seriousness of the matter.

    The Prophet also said, “Anybody who believes in Allah and the Last Day should not harm his neighbor…” (Bukhari). This harm includes anything physical, emotional, or even spiritual. Things that can cause physical harm to one’s neighbor are loud parties, offensive smells, damaging their possessions or property, or leaving uncovered trash outside. Emotional harm can be inflicted by being rude, meddlesome, disrespectful, or abusive. As far as spiritual harm is concerned, this can occur when we misrepresent Islam by being a bad neighbor, thus causing them to reject or even hate our religion based on our misdeeds.

    We mentioned only some of the Prophet’s many teachings about neighbors. A quick internet search will garner dozens more sayings from Prophet Muhammad about treating neighbors with kindness, because he understood the magnitude of its importance. In one narration, he said, “Gabriel [the angel] continued to recommend to me treating neighbors kindly and politely so much so that I thought he would order me to make them my heirs” (Bukhari).
    While they may not have been raised to the level of heirs, our neighbors certainly deserve that we treat them with caring and friendliness. That hopefully uplifts them, demonstrates our faith, strengthens our community, and pleases Allah SWT.