Testimony of faith (shahada):

What makes one a Muslim is the acceptance of Islam’s core beliefs found here. This article will not focus on the main beliefs of Islam, but rather the core practices of the faith. Islam is built on five pillars. These pillars do not make up the entire religion, but they are the pillars that hold up the rest of the religion.

Testimony of faith (shahada):

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The testimony of faith in Islam is the that one testifies that there is no God except Allah and that Muhammad is the messenger of Allah. The testimony is what one says to become a Muslim Ash-hadu Ana Lā ilāha illā Allah wa ash-hadu Ana Muhammad Rasul Allah.

Prayer (salah):

Muslims must pray 5 times a day. This prayer is not to be confused with supplication or calling on God which can be done at anytime. These ritual prayers consist of standing, reciting some Qurʾān, bowing, prostrating, and glorifying God. The prayers are done before sunrise, in the afternoon, late afternoon, sunset, and night. There are windows of time in which these prayers are performed and they do not need to be done at an exact time. For example, the afternoon prayer might begin at 1 pm and end at 5 pm. This gives you a 4-hour window to perform the afternoon prayer. Each prayer takes about 5-10 minutes to perform and can be done anywhere such as your home, office, or a park. The prayer is meant to keep one connected to God. It gives one a break from the business of the day and reconnects them to God.

Charity (zakah):

Charity (zakah):

Zakah is an obligatory charity for Muslims who are not poor. This charity must go into the hands of the poor and not given to institutions, mosques, or schools. The charity is 2.5% of one’s extra money that has been sitting for a year. For example, if one has $100 in their bank account on Jan 1, and then a year goes by and they still have $100 sitting in their bank account on Jan 1 of the next year, they are to give 2.5% of that money in charity directly to the poor and needy.

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Fasting (sawm):

There is a month in the Islamic calendar called Ramadan. Ramadan is the holiest month in the Islamic calendar. During Ramadan, Muslims fast from sunrise to sunset. They refrain from eating, drinking, and intercourse during the daylight. Fasting instills a sense of discipline and control over one’s desires and most basic needs. It teaches that happiness can be found outside of food, drink, and satisfying the needs of the body. Although Muslims experience fatigue, hunger, and thirst, there is a spiritual happiness that is only found when one experiences during the month of Ramadan. During the nights of Ramadan Muslims go to the mosque, break fast together, and spend much time in prayer and supplication. When the month of Ramadan is over, Muslims celebrate and have a holiday called The Feast Holiday (Eid al-Fitr).

Why is everyone sitting in the same direction?

Why is everyone sitting in the same direction?

Worshipers enter the space and all sit down facing the front of the masjid, which will be in the direction of Makkah. This direction is called the qiblah. Wherever a Muslim is praying, he or she is required to face the qiblah before beginning. The qiblah is easily recognizable in a mosque thanks to a structure called the mihrab, or prayer niche at the front of the space. This is where the imam will lead the prayer from. It is usually next to some steps or a platform called a minbar that is utilized during the Friday sermon. The imam can be elevated, and the entire congregation will be able to see him.

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How do I know when the prayer starts?

A person will make the call to prayer, the adhaan, to indicate the prayer time has entered. Many worshipers will stand up and perform individual extra prayers called sunnah. Then something called the iqamah will be recited, indicating the congregation for the obligatory prayer is about to start. If people were spread out across the hall before, they will begin lining up shoulder to shoulder, waiting for the imam to say Allahu Akbar and raise his hands to begin the prayer.

In congregational prayers, the imam is the leader who will recite certain things aloud, and everyone else will follow quietly. The prayer ends when the imam sits and says Assalaamu alaykum wa rahmatullah, turning his head to the right and then the left. After the congregational prayer, the imam will usually say some supplications before people then begin to stand up and either do more extra prayers or make their way to the exit.

Are masjids like this across the world?

Are masjids like this across the world?

No matter where in the world a Muslim is, when he or she walks into a masjid, some things will undoubtedly be recognizable—the shoe racks, the decorations, the big prayer hall, the mihrab. Then of course, when the prayer begins, it will be recited in Arabic whether one is in Istanbul or New York City or Makkah itself. For Muslims, this is one of the most identifiable and comforting things. We may not speak Arabic as our everyday language, but in the prayer, that is what our tongues say, what our ears hear, and what our hearts feel from any and all points around the globe.

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Why should I visit a Mosque?

Many Americans would not have set foot in a mosque or, possibly, got to know a Muslim. A mosque visit can help bring people from different backgrounds closer together, break down stereotypes and counter the fear of unknown. It is specially important in times today, when from political rhetoric to prominent new organizations to hate groups there is a concerted effort to promote “fear and hatred” towards Muslims.

What are the Guidelines around Physical Touch?

Muslim faith allows men to embrace or shake hands with other men and women to embrace and shake hands with other women. If you wish to express your respect to someone from another gender, a simple hand over your heart or verbal greeting is best.

What should I wear at the masjid?

What should I wear at the masjid?

One should be dressed modestly, as if ready to take part in the prayer services. Women should cover their heads and wear long pants or skirts. Men should also do the same. Shoes are removed before entering the prayer hall of the masjid building, as they often carry dirt from outdoors. This is a humble place for self reflection and turning to God, and as such, visitors must be dressed the part.

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What does the inside of the masjid look like?

In America, when you walk through the front doors into the building, there is usually a lobby of some sort. This space is not considered actual “masjid,” which literally means a place of prostration. However, people tend to refer to the entire building as the masjid. Here is where you remove your shoes (there should be a shelf somewhere), see announcements and flyers for activities in the community, and find your way to the restrooms to perform ablution before entering the actual carpeted area where worshipers pray. Sometimes there will be doors to offices or classrooms as well.

Unlike other places of worship, the prayer halls at a masjid are very open and empty. There may be decorations along the walls, ceiling, and front of the space. Usually the decorations are verses from the Quran written in Arabic calligraphy to adorn the space, all about praising God. A stark difference one will notice between a mosque and another religion’s place of worship is that the mosque has no images of people. In Islam, renderings of God and the prophets is strictly forbidden. Historically, designs resembling gardens and vines (in addition to the calligraphic verses) are what adorn many mosques around the world, as this is the description of Heaven in the Quran. The actual middle of the prayer hall is wide open—you will not see aisles of chairs or benches.

Why are there no benches in the prayer hall?

Why are there no benches in the prayer hall?

The Islamic prayer is a full body experience. There are elements of standing, bowing, prostrating, and sitting. When listening to a sermon, the worshipers sit on the floor as long as they are able. There are always chairs available for the elderly or injured on the side.

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What should be avoided in the masjid?

Upon entering the space, a Muslim ready to worship should be in the state of wudu, or having performed the ablution that is necessary before touching the Quran or praying. He or she should know, now is not the time to engage in arguments or shouting. Phones should be silenced. Many Muslims will enter the space and perform an optional two cycles of prayer individually to greet the masjid before taking a seat, as the Prophet (peace be upon him) used to do before services commence. During actual prayer, there is no talking—that in fact breaks the prayer and necessitates it to be repeated. One should not be loud and run around, and any other activities that could disrupt a fellow person’s worship should be avoided.

It is important to note, men and women have different spaces designated to sit during the prayer. They either have an entirely separate area, or in the very big prayer halls, a shared but divided space to prevent free mixing. The mosque is a sacred space to focus on God and prayer, and it should be free of any temptations and potential for sin that can result from men and women being in unnecessary contact.

1. Ask before assuming anything

1. Ask before assuming anything

Most people think that Muslims all come from Saudi Arabia and speak Arabic. However, that is not true. In fact, there are 1.8 billion Muslims worldwide and Muslims in the United States are so diverse and come from so many different countries and backgrounds that others often have a hard time classifying them. There is not a single race or ethnicity that dominates the rest. About 41% of American Muslims consider themselves white, a category that includes those who describe their race as Arab, Middle Eastern, Persian/Iranian or in a variety of other ways. About 30% percent are Asian, including those from South Asia, and about 20% are black. About 8% identify as Hispanic, and the other 3% consider themselves mixed with other races. With so much variety, it is no surprise that Muslim educators also differ widely in their appearance, opinions, and religiosity. When in doubt, simply ask and chat.

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2. Maintain your expectations

While no administrator, supervisor, or teacher, usually goes out of their way to treat staff members differently, the political climate of our country sometimes leads to the censorship of Muslim educators and a difference in how Muslim educators are responded to. Muslim educators are also expected to be experts on global issues and are sometimes held to different standards. The same standards, rules, and expectations should be held of all staff members. Additionally, just as no other staff member is obligated to explain personal choices about how they dress or practice their religion, Muslim educators should also not be subject to personal questions about how they choose to dress or practice theirs.

When administrators

When administrators and teachers think of how Islamophobia shows up in schools, they might think about how Muslim students are bullied by their peers and discriminated against by their teachers. Yet, Islamophobia is the individual and systemic irrational fear and prejudice of Muslims, regardless of their age. What is often missing from this narrative is the experience of Muslim educators in our schools. How do Muslim teachers, guidance counselors, paraprofessionals, etc. feel about their interactions with their colleagues and their administrators? Does the school promote an environment of inclusiveness and cultural competence? Administrators and teachers alike need to be mindful of their interactions with Muslim educators for several reasons. Muslim educators bring a multitude of strengths to the classroom that are essential for learners in our globalized world. They are often understanding of multicultural backgrounds and highly socially conscious. They can provide new perspectives and connect with the Muslim students and students of color in schools.

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Very little formal research has been carried out that tracks the experience of Muslim educators in their schools. To address this lack of research, Reclaiming Muslim Educators (ME), a research collective of seven Muslim educators operating from Montclair State University, is collecting and connecting the experiences of Muslim educators in the United States. Through surveys, focus groups, and interviews Reclaiming ME is exploring the unique experience of being a Muslim educator in a school. The results of this inquiry have revealed some insightful trends amongst Muslim educators. Many educators reported feeling censored, isolated, and misunderstood. But some schools are doing a fantastic job of making Muslim educators feel welcome. The following recommendations stem from the discussions with these Muslim educators on how schools have supported them.

Did you know that most bullying takes place in a school setting?

Did you know that most bullying takes place in a school setting?

Approximately 50% of Muslims aged 11-18 reported being called mean names because of their religion.¹ Additionally, in 25% of the cases involving Muslim students, a teacher or administrator at school perpetrated the bullying.² This booklet provides educators with the information and resources that relate to Muslim students. By creating a safe space for students to be different without being marginalized, educators can play an important role in the formation of healthy and diverse school environments.

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This booklet is intended to assist educators to learn about Islam and their Muslim students by providing accurate information on Islam. Our primary objective in publishing this booklet is to provide educators with resources that can help them become better teachers and to promote inclusive and diverse learning environments.

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[1] Council on American-Islamic Relations, Growing in Faith: California Muslim Youth Experiences with Bullying, Harassment & Religious Accommodation in Schools (Santa Clara, CA), accessed May 30, 2018, from https://ca.cair.com/sfba/wpcontent/ uploads/sites/10/2018/04/GrowingInFaith.pdf?x93160.

[2] Dalia Mogahed and Youssef Chouhoud, American Muslim Poll 2017: Muslims at the Crossroads (Dearborn, MI: Institute for Social Policy and Understanding, 2017), retrieved from https://www.ispu.org/american-muslim-poll-2017/.

The Quran was revealed in Arabia

Why do Muslims read the Quran in Arabic? Is the Quran translated into different languages? If so, what is the difference between the Arabic and the translated versions?

The Quran is only in Arabic. This is not to say that it cannot be translated, but the translation is not the same thing as the original text. However, the message of the oneness of God and confirming what one’s conscious already knows is available in all languages. Previous revelations were sent in the language of their people. We did not send any messenger but (speaking) in the language of his people, so that he might clearly convey the message to them (Quran 14:4).

The Quran was revealed in Arabia

The Quran is God’s final revelation and because Muhammad peace be upon him lived in Arabia, the Quran is in Arabic. And if We had made it a non-Arabic Qur’an, they would have said, “Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?” Say, “It is, for those who believe, a guidance and cure.” And those who do not believe – in their ears is deafness, and it is upon them blindness. Those are being called from a distant place (Quran 41:44).

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Because the Quran is in Arabic does not mean that Arabs are superior to non-Arabs. Rather, all humans are equal. However, God chose to reveal His final message to mankind to a people who had a very high sensitivity and appreciation to the finest nuances of the language. The Arabs of the 7th century took great pride in their linguistic skills. The Quran is revealed in very precise Arabic. If the Quran is to be the final text, then its meaning must be preserved. In order to do that, the language itself must be very precise and defined.

Because the Quran was revealed in Arabic, scholars went to painstaking lengths to preserve the dialect, idioms, sayings, poetry of that language so that the correct understanding of Qur’an can be reached. This was always a priority for Muslim scholars, many of whom were not Arab.

Nuanced Meanings Gets Lost in Translation

Nuanced Meanings Gets Lost in Translation

When someone translates a text, their translation is not the same as the original text. It is rather their understanding of the meaning of the original text. There although translations can give one a general understanding of the text, they are not the equivalent to the actual text. For example, in American culture one often hears the expression “you are my dog” or “dog is man’s best friend.” As Americans who understand the place of dogs in this culture, we can easily understand not only the literal meaning of these phrases, but their deeper cultural connotations as well.

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If these same phrases are translated into a language and culture that do not take dogs as pets, but rather view them as unclean and wild animals, a literal translation will not suffice. Rather it will require further commentary onto what these phrases mean in the original language and culture. Similarly, the Quran was revealed in Arabic in a particular context and must be understood in that context.

The Arabic Language is Rich

The Arabic language has a very complex system of grammar and word formation. One statement can mean many things, and this is only possible in the Arabic language. Arabic is syntactical which means it cannot be compared to any other languages in terms of grammatical rules.

The shortest wording without any loss in the meaning is only in the Arabic language. It is also the most advanced language amongst world languages in terms of eloquence, literature and fluency. Thus, no other language can express the meanings in the world.

Because Arabic is a highly developed language, a translation of a text like the Quran never fully convey its deeper message. Despite pre-Islamic Arabs being highly skilled in Arabic, the Quran’s literary style stunned all of the poets and language experts of the time.

Mental Strength

Mental Strength

Although living a God-conscious life can contribute to a healthy internal state of being, it is essential to recognize one’s limitations. It is necessary to reach out to a mental health professional when difficulties become too challenging to manage, whether in relationships or as an individual. Seeking help from a mental health professional in no way implies that a person is weak, has weak faith, or is incapable of making decisions on their own. It is important to work through all negative assumptions about therapy and counseling so we are not holding ourselves back from seeking the help we truly need.

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There are many places in the Quran and Ahadith (sayings and actions of the Prophet Muhammad upon whom be peace) that discuss our mental health and the importance of taking care of it. The Prophet (pbuh) said, ‘There is no disease that God has created except that He also has created its treatment’ (Hadith). When we think of disease, we immediately think of the physical ailments, but this includes mental health illnesses as well. God did not leave us alone to deal with difficulties, but He provided us with many avenues of healing to aid us in our lives.

We end this article with a positive reminder from God, the source of all strength and hope: “There has come to you from God a light and a luminous Book, through which God, by His grace, guides all who seek His good pleasure on the path of peace, and brings them out of the depths of darkness into light and guides them unto a Straight Path” (Quran 5:15-16).

Feeling low and looking for happiness in life? Call 877-WhyIslam to learn more or get a free Quran.

Islam emphasizes the importance of relationships

Islam emphasizes the importance of relationships, keeping the ties of kinship, being kind to one another, forgiveness, and so much more that contribute to healthy relationships and a healthy overall state of mental health. If we are God-conscious in every relationship, it can make a beneficial impact on the health of that relationship and thus make a favorable ripple effect on our internal state of being.

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One relationship that makes a significant impact on our lives is the one with our parents and, as parents, the one we have with our children. God says in the Quran:  “And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as] ‘uff’ and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say: ‘My Lord! Have mercy upon them as they brought me up [when I was] small.” (Quran 17:23-24). These are essential reminders to all children to maintain a respectful and positive relationship with their parents. A healthy relationship with one’s parents contributes to one’s positive state of mind. With this constant awareness of God’s reminder, kindness and respect will encompass the relationship and it will be an atmosphere of positivity.

In addition to the parent/child relationship, a healthy marriage is also vital to one’s psychological well-being. Being in a loving, respectful relationship allows a person to excel in his/her personal life as well: “..And one of His signs is that He created mates for you from yourselves that you may find rest in them and He put between you love and compassion; most surely there are signs in this for a people who reflect” (Quran 30:21). With the entire household encompassing love and mercy, it will aid in the happiness of each individual. To keep the atmosphere of the home full of compassion, Dr. John Gottman, relationship expert, and researcher, says there needs to be a 5:1 ratio of positive statements vs. negative statements. When couples aim to speak more positively with one another, they will contribute to a happier home.

Gratitude

Gratitude

The key is to remember Him within the difficulty for that is what will make the test lighter to bear. When we remember God’s words of ”surely, with every difficulty, there is relief” (Quran 94:6), we are reminded of the ease within the hardships. This can shift our focus to gratitude, which is the first brick in the building of contentment. Writer, Amy Morin, in her piece titled, 7 Scientifically Proven Benefits of Gratitude, states that “gratitude reduces a multitude of toxic emotions, from envy and resentment to frustration and regret.” These facts are based on studies conducted by Robert Emmons, Ph.D., a researcher on gratitude. His research uncovers how gratitude lessens depression and increases happiness. Gratitude, a concept Islam encourages as well, is a driving force towards contentment. God says, “Be thankful to God: whoever gives thanks benefits his own soul” (Quran 31:12).

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Healthy Us, Healthy Me

As a marriage and family therapist, I am a systems thinker, so even when I am working with an individual, I view the larger picture: mainly, the relationships individuals are a part of. Each relationship we are in impacts who we are as individuals. If we are in a healthy relationship, it leads to our individual happiness. If we are in an unhealthy relationship, it will subsequently be detrimental to our individual mental health. There are a plethora of studies and articles that discuss the importance of healthy relationships and their effects on individuals. One research study performed at the University of Cambridge found that people in healthy relationships have a 50% greater likelihood of survival than those who are not. Another study conducted at the University of Michigan in 2013 discovered that those who are in unhealthy relationships are more likely to suffer from depression. These studies and many more address the correlation between mental health and unhealthy/healthy relationships that are too vital for us to ignore. Having support can influence our mental health by offering support in times of stress, suffering, and grief, reducing the impact of anxiety and depressive thinking.

As I sat across

As I sat across from my client as she was narrating to me the power a specific prayer had, I realized something profound: A closeness to God and feeling His presence in dark times can assist us in overcoming challenging situations. The closeness can provide a sense of calm, that the omnipotent Creator is ever watchful over what is happening and is taking care of us. As my client described the positive impact that simply reciting this particular prayer had on her, I was certain that this connection to prayer was a valuable resource in her life and could be a strong handhold for others as well.

The connection between religion and mental health has been discussed in detail in the literature. Research published in the Indian Journal of Psychiatry in 2013 discusses the positive relationship between religion and mental health. For instance, a person’s religiousness is related to decreased use of alcohol and drugs. Depending on a person’s religious commitment, these factors affect longevity since suicide rates and even suicidal ideation are lower in religious people. The overwhelming conclusion of these studies is that spirituality can be a significantly positive mental health resource, particularly in times of great distress.

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For Muslims, knowing that God is with us is a strong anchor in trying times. Not only does He reassure us that He is with us, but He also informs us that we have the strength to bear what we are enduring: “God does not burden any human being with more than he is well able to bear…” (Quran 2:286). This promise reassures us that God knows our strengths and capabilities and only gives us what we have the capacity to endure and overcome. Remembering these words and recognizing God’s presence in difficult times, such as a death in the family, the loss of a job, an anxiety attack, an illness, etc. assist us in overcoming these challenges. Internally, a switch goes on that we are not alone in our distress and there is an all-powerful being carrying us through. The strength that follows such a belief gives a person the ability to overcome.

God reminds us in the Quran that “those who believe, and whose hearts find satisfaction in the remembrance of God: for without doubt in the remembrance of God do hearts find satisfaction” (Quran 13:28). That remembrance of God is a source of comfort during times of agitation, distress, worry, and physical and emotional pain. It does not always appear so easily, such as turning to spirituality instead of vices when we are depressed or anxious, but practical steps can lead to the awareness of him and bring ease to distressed hearts. Examples of these include praying, taking a few deep breaths, journaling, meditating, yoga, and even something as simple as taking a hot bath.

Imam Omar Suleiman Calls for American Unity at Bernie Rally

Muslim Students attended the first Kentucky Muslim Day at the state’s Capital. As they were boarding their buses in Frankfort, Kentucky, a group of men equipped with megaphones and posters shouted hateful speech at the children.

Ihsan Bagby, a local leader of the Muslim community spoke at the events in Frankfort and was interviewed by local station WKYT. He explained that the exchange was the first time many of the children encountered hateful speech against Muslims but emphasized that the Muslim community’s relationship with other Christians was cordial.  “I don’t think that is the Christian message,” said Bagby. “I can’t imagine Jesus doing that.”

And Dr. Ihsan Bagby should know, as an associate professor in the department of Islamic Studies at the University of Kentucky whose research focuses on Muslims in America. In 2001, he published the results of the first comprehensive study of mosques in America, entitled The Mosque in America: A National Portrait. He is a well-published author and received his PhD in Near Eastern studies from the University of Michigan.

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Imam Omar Suleiman Calls for American Unity at Bernie Rally 

This past Friday, Imam Omar Suleiman spoke at Bernie Sanders’ rally in Mesquite, TX. In his speech, he called for “[a]n America of safety, dignity, love and unity. An America where we uplift our most vulnerable, celebrate our diversity, and unlock our collective genius.” He ended his speech by asking the audience: “Tell me what America looks like”, to which they replied the chant made popular during the nationw-wide protests against the Muslim Ban, “This is what America looks like.”

In his speech, he emphasized (as he has in past op-eds) that it may seem that America has broken its promise to certain communities, that by united together, we should intend to fulfill that promise of an America of unity. prosperity. equitability. and magnanimity.

Teresa Woodard tweeted: “Imam @omarsuleiman504 is speaking now. “I never thought I’d speak at the Mesquite Rodeo.” He also says the crowd tonight “is what America looks like.” #WFAA”

Although Imam Omar Suleiman has not endorsed any specific candidate, he has stated in the past: “My work politically revolves around eliminating suffering, domestically and abroad. This shapes how I view militarism, poverty, policing, mass incarceration, environmental issues, healthcare, immigration, and torture. The Prophet (saw) said, “find me amongst the oppressed. Are you given aid and support by Allah except by how you treat your most vulnerable?” I believe that we as Muslims, especially those who claim orthodoxy, should assert ourselves in these areas.”

Imam Mohamed Magid joined

Imam Mohamed Magid joined a team of high-ranking Muslim leaders from around the world to visit the former Nazi death camp Auschwitz-Birkenau in Poland. Auschwitz consisted of over 40 concentration and extermination camps run by Nazi Germany during World War II and the Holocaust where more than a million people massacred by the Third Reich during World War II.

Imams from all over the world including Bosnia and Herzegovina, Jordan, India, Palestine, Turkey, the United States, and other countries came together to pray for the victims of the Holocaust. The visit also marked the 75th anniversary of the liberation of Auschwitz by the Red Army in 1945.

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Mohamed Magid, the President of the Islamic Society of North America said that the stories behind the camp were very touching and the world should condemn antisemitism before adding, “What can I say? I am speechless.”

The visit to the Auschwitz Memorial is part of a memorandum of understanding signed between the Muslim World League and the American Jewish Committee to educate the Muslim clergy about the Holocaust.

Constructed in Nazi-occupied Poland in 1940, more than 1.1 million people were killed in the Auschwitz concentration camp – 1 million of which were Jews. Imam Mohamed Magid also made news last year when he spoke at a Trump event. He explained his logic for speaking at the event by referring to the example of Prophet Muhammad (saw), saying that, “he used to speak to people who disagreed with him, people who spoke ill of him, and he engaged them. And I do believe that in order for people to understand who we are, we have to engage with them.”

In previous years, Imam Magid was joined by other American imams including Yasir Qadhi, a Houston-born Imam who earned his PhD from Yale University and is currently the Dean of Academic Affairs for TISA (The Islamic Seminary of America). The tragic events of 9/11 caused him to return to the United States, in order to, as he puts it, ‘…build bridges of understanding between Americans and Muslims.’

Protection of Religion

1. Protection of Religion: Islam prohibits the coercion of religious beliefs on any person or community.
2. Protection of Life: Islam prohibits the murder innocent people is prohibited.
3. Protection of Honor: Islam prohibits backbiting, slandering, and false testimony. It also promotes honesty and concealing people’s mistakes.
4. Protection of Intellect: Islam encourages people to care for their mind and intellect. Intoxicants and drugs that cloud judgment and result in individuals making bad decisions have negative impact of society. Therefore, in attempt to protect individuals and society, Islam prohibits intoxicants and drugs.
5. Protection of Family: Fornication, adultery, and cheating destroy families. Islam encourages marriage and family values.
6. Protection of Wealth: Economic justice is key to the stability of all societies. Usury, cheating, and withholding charity from the less fortunate all lead to economic imbalance. Islam seeks to protect the wealth of both the individual and society by requiring that all wealth be obtained through legitimate means.
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Ultimately, Islam is not represented by a single person, country, or ruler. Islam is properly understood through the what Muslim scholars have identified to be the main teachings of Islam. It is essential to distinguish between Islam and the actions of extremists actions or dictatorships. This will prevent people from misunderstanding Islam and marginalizing and demonizing Muslims. The best way to begin understanding Islam is by talking directly with Muslims who have studied the teachings of Islam. If you have further questions or would like to visit a mosque contact us at 877-WhyIslam. You deserve to know!

Scholars are those who study the religion

Scholars are those who study the religion and have the necessary expertise to determine the meaning and contexts of religious teachings. The world is a complicated place and not everything is black and white. Scholars of terrorism have long reached a consensus that radicalization is seldom caused by a single factor, including ideology. Islam, like all other religions, can be misused to promote evil agendas. However, because these evil agendas exist does not mean that they stem from the religion. Rather, there are multiple reasons terrorism and extremism exist such as reactions to foreign invasions, sanctions, dictatorships, illegal occupation, and economic inequality.

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Islam is a religion that is over 1400 years old. It has a long history of scholarly tradition and Islam inspired many great contributions to the world. When one surveys this tradition and the beliefs of Muslims, there are certain things that Muslims agree on. Among them is freedom of religion, the prohibition of killing innocent civilians, prohibition of dictatorships, and rejection of wrongdoing. It encourages doing good, prayer, charity, chastity, modesty, religious freedom, justice and economic security. In fact, Muslim legal scholars have highlights the aims of Islamic law to be six elements:

revolution much has changed.

Historically, Islam was invisible from our educational system, training of diplomats, and in the media. The interest in Islam started with the Iranian revolution. This interest was triggered by a negative factor of trying to understand “the enemy.” Many people choose to see Islam through the lens of terrorist actions, despite the fact that this is a very small percentage of the 1.4 billion Muslims across the globe. People also try to understand Islam through the actions of Muslim majority countries like Saudi Arabia, Afghanistan, or Iran. People tend to equate Islam with the Arab world or the Middle East, even though the majority of Muslims are not Middle Eastern (For more on equating Muslims with Islam see here). Since the Iranian revolution much has changed. Islam is now found in many educational institutions and in the media. Nevertheless, media is driven by headlines which focus on negative aspects such as crimes and conflicts.

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What is the proper lens through which Islam should be understood? The fact of the matter is that there are many lenses and perspectives in all religions and cultures. However, there are certain lenses that the vast majority of people would agree are wrong. For instance, the vast majority of Christians throughout the world would concur that the KKK is not representative of Christianity. Christianity should not be judged or understood through the lens, actions, or hate speech of the KKK. Similarly, Islam should not be understood through the actions of terrorist organizations or individuals. Islam has no pope figure. Therefore, one will find a plethora of opinions and interpretations about what constitutes authentic Islam. This does not mean that truth does not exist and that all opinions and interpretations are valid. One can easily sift out the incorrect interpretations by looking at the majority of Muslims. Like the majority of Christians, most Muslims despise terrorist groups. Islam must be understood through the lens of Muslim scholarship.

The following speakers will be attending:

The following speakers will be attending:

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• Zahra Billoo currently serves as the Executive Director of the Council on American-Islamic Relations, San Francisco Bay Area (CAIR-SFBA) office. During her tenure, Zahra led the office to six-fold growth, and currently manages one of the largest CAIR offices in the country with a team of social justice and civil rights advocates dedicated to the empowerment of American Muslims through legal services, legislative advocacy, and community organizing.  Her office has filed lawsuits against the United States Department of Justice, Abercrombie & Fitch, and Southwest Airlines, representing American Muslims facing discriminatory treatment.
• Dr. Bazian is a Teaching Professor in the Departments of Near Eastern and Ethnic Studies at the University of California, Berkeley. Dr. Bazian is an adviser to the Religion, Politics, and Globalization Center at UC Berkeley. In 2009, he founded the Islamophobia Research and Documentation Project at UC Berkeley, Editor-in-Chief of the Islamophobia Studies Journal and Founder and Director of the International Islamophobia Studies Consortium. Dr. Bazian is on the board of several organizations, including the Islamic Scholarship Fund, Muslim Legal Fund of America and Muslim Americans for Palestine, for which he is also the founding president.
• Khalil Demir founded Zakat Foundation of America with a group of Muslims driven to improve the lives of the poor worldwide. Since then, he has overseen the establishment of schools, orphanages, vocational training programs, and health clinics around the world; the construction of water wells, mosques and community centers in Africa, USA, and the Navajo reservation; the delivery of millions of dollars in emergency humanitarian aid to survivors of wars, natural disasters and other catastrophes, including the Syrian conflict, Typhoon Haiyan in the Philippines, and the 2010 earthquake in Haiti among others.

On Saturday, 3/7

On Saturday, 3/7, Zahra Billoo, Dr. Hatem Bazian and Khalil Demir will be speaking on a panel on the topic, “Islamophobia and It’s Impact on Muslim Philanthropy”.  The conference aims to address a dilemma faced by American Muslims today: Their donations to Muslim charities is met with fear and mistrust by the larger American society. Additionally, Muslim nonprofits face more scrutiny from the government and potential donors than non-Muslim charities.

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Studies have proven that the ever-increasing pressures of Islamophobia has had a profound effect on the American Muslim population and their willingness to stand up to those who attack their faith and their community. In an article entitled “Muslims Profess More Private Religious Devotion, Less Public Religious Assertiveness” by Dalia Mogahed, Executive Director of ISPU states, “Muslims are as likely as white Evangelicals to say their faith helped them forgive someone who hurt them deeply, illustrating not just mechanical devotion but the kind that overcomes the ego. And yet, they are as likely as the less personally devoted Catholics, and less likely than the more secular Jews to say they would stand up to defend their faith if the issue were unpopular.”

Another think tank, the Yaqeen Institute led by Omar Suleiman stated in an infographic that “Insecurity often begets idleness. If young people are not confident in their faith and identity, their sense of contribution is either abolished, or motivated through other frameworks. The feeling is that the pursuit of greatness comes through breaking the shackles of Islam and the Muslim identity rather than embracing it.” Additional podcasts by Omar Suleiman on this subject and more can be found online at Muslim Central.

Plagues and Infectious Diseases

Plagues and Infectious Diseases

Visiting the sick is one of the greatest good deeds a Muslim can perform. However, in cases of infectious diseases, the Prophet, peace be upon him, restricted travel and instructed people to quarantine themselves in order that the disease not spread. The Prophet, peace be upon him, said: If you hear that there is a plague in a land, do not enter it; and if it (plague) visits a land while you are therein, do not go out of it (Sahih Bukhari). The Prophet, peace be upon him, was essentially instituting strategies that are implemented in modern times by public health organizations such as the center for disease control. Quarantine is essential for the comfort of the sick individual as well as the protection of the larger public. In Islamic history, several hospitals were built to prevent the spread of sicknesses. For example, in 706 the Umayyad caliph Al-Walid built the first hospital in Damascus and issued an order to isolate those infected with leprosy from other patients in the hospital. This practice continued until the Ottoman Empire until 1838.

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The teachings of the Prophet Muhammad, peace be upon him, concerning infectious diseases, cleanliness, and hygiene were well ahead of his time. They were ultimately inspired by God to benefit and protect humans from illnesses and promote healthy lifestyles. Infection control is an inherent part of Islam’s teachings concerning hygiene. The guidelines that are practiced today by major health organizations are almost entirely inline and inspired by the teachings of the Prophet Muhammad peace be upon him.

In addition to taking the necessary precautions, the Prophet Muhammad, peace be upon him, taught that both blessings and trials are from God, and they are an opportunity to become closer to Him. He advised to seek God’s protection in all matters, and then to accept His decree. One of the supplications he would say was, “In the name of God with Whose name nothing is harmed on the earth or in the heavens, and He is the All-Hearing, All-Knowing”

1. Washing hands before eating

The Prophet, peace be upon him, taught that blessings are found when one washes their hands before eating. He said: Blessing in food lies in washing the hand before and after eating (Tirmidhi).

2. Cleaning oneself after using the bathroom

When relieving oneself, the Prophet, peace be upon him, instructed his followers to use no less than three stones. Obviously, at the time, they did not have toilet paper, but this implies that one should ensure they are clean. Furthermore, the Prophet, peace be upon him, also encouraged Muslims to clean their private parts with water after using stones.

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3. Washing before prayer

Muslims perform five daily prayers. In order to conduct these prayers, Muslims must be in a state of physical purity known as ablution (wudu in Arabic). This consists of washing the hands, mouth, nose, face, wiping the head, ears, and washing the feet three times. When an entire community of people do this several times a day it builds a culture of cleanliness and decreases the risk of infectious diseases.

4. Covering the Face When Sneezing

The Prophet, peace be upon him, instructed Muslims to cover their faces when sneezing. Although it may seem obvious to us today, but he taught Muslims to do this before there was an understanding of how airborne diseases spread.

Hygiene in Islam

With the rise of the coronavirus, many people are understandably concerned about protecting themselves. Diseases and viruses have always been part of human history. This article seeks to shed light on some of Islam’s teachings regarding hygiene, infection control, and illnesses. In recent years there have been several breakouts of infectious diseases such as the swine flu, SARS, and now the coronavirus. Globalization and international travel make these infectious diseases more complicated to deal with. Air travel allows diseases to spread throughout countries and makes it difficult to contain. For instance, the coronavirus started in China but has since spread throughout most of the world. Islam is a comprehensive religion that takes every aspect of life into account, including the physical, emotional, psychological, and spiritual aspects of human life. It is important to care for individuals, but ultimately safeguarding larger communities and the most helpless is of great importance. The Prophet Muhammad, peace be upon him, introduced and emphasized hygienic practices more than 1400 years ago, at a time when there was little understanding of how infectious diseases spread.

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Hygiene in Islam

The Prophet Muhammad, peace be upon him, referred to purity as half of faith. Purity is half of faith, and the praise of Allah fills the scale (Sahih Muslim). Similarly, the Quran states: Truly, God loves those who turn unto Him in repentance and loves those who purify themselves (Quran 2:222). While this purity involves a spiritual aspect, it also includes physical cleanliness.