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Last month, my husband, two daughters and I went on a two week Euro-adventure to Berlin and the south of Spain. The trip was better than we ever imagined it could be and since getting back to our temporary home base in Morocco, I have hit the post-vacation slump: the can’t-I-just-go-back everyday kinda feeling. But lucky for me, I’m a writer and I can teleport myself to places we have visited using memory and journalling alone. One point I wanted to suss out more about our trip was just how much was affected by the fact that we are Muslims. Perhaps some of the things I talk about below wouldn’t have been so noticeable if we jet-setted to Europe from our permanent home base in Canada, but because we were coming from a Muslim country, however Euro-influenced it might be, somethings really stood out.

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Rare blog appearance by the husband. On a boat, no less.

Halal food hunting is always an adventure. I mean, for any Muslim who keeps halal with their eating, this is going to be the first challenge. This was more of an issue in Spain than Germany for two noticeable reasons: Germany is very inclusive of its large Muslim population -something we noticed everywhere we went and which is largely to the country’s history of genocide against religious minorities. The overcompensation was nice and welcomed…and frankly how it should be. It’s what one would expect from a country that had repented for its monstrous sins – we even had halal breakfast sausages (a variety to choose from!) at our hostel’s morning spread! Of course, this isn’t to obfuscate Germany’s very real resurgence of far-right, anti-Muslim elements but mainstream society seems pretty welcoming to Canadian-levels. We didn’t notice we were different the entire time we were there.

The second reason why halal food was more of an issue in Spain is because of the long Spanish history of persecuting Muslims. This actually has an effect on the food – believe it or not? Spanish hams and pork products are not a cultural anomaly – they rose in popularity during the post 1492 era and the Inquisition as a way of sussing out who was still practicing Judaism or Islam in private despite be forced to convert to Christianity in public. So yeah, Spanish cuisine is very, very pork heavy and it’s everywhere. There is also a lot of alcohol in both places but we noticed that more family-friendly places didn’t serve it at all so it was relatively easy to avoid altogether.

To get around these issues while still having an authentic experience, we sought out halal restaurants with certified halal products, tried street food that we knew was prepared in a haram-free place (like churros!) or we stuck to the grocery stores and ate veg/pescatarian. I am already inclined to veganism so this wasn’t a stretch for me but my husband was longing for a nice big tagine by the end of the trip, for sure!

 

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Finding places to pray is a challenge. Not only are all the former mosques of Andalusia now churches or cathedrals that Muslims are not allowed to pray inside, the remaining modern mosques for local Muslim populations are forcibly non-descript and tough to find. Unlike Canada, where a mosque is allowed to look like a mosque (with a minaret and everything), the same isn’t true elsewhere. We ended up just having salat where we stayed and left it at that.

Airports aren’t fun. Being Muslim in an airport is a nerve-wracking experience, no matter where you are, especially when you are dragging two little kids along and you tend to be the only visible Muslims in a 100-kilometer radius for some reason. Obviously the extra attention by security agents didn’t happen when leaving Marrakech much but it did get bothersome when entering Germany and Spain. My husband has a permanent resident card for the EU and the level at which it was scrutinized was necessary but irritating. Maybe it’s because the officers just did it in such a harsh manner or I’m overly sensitive to racism against Moroccans to the point of paranoia but I wasn’t pleased and I’m pretty sure that he would have been hassled a lot longer if he hadn’t been travelling with his Canadian-passport-carrying family. Oh, and the hijab pat-downs get old real quick, especially when someone is scanning my baby’s milk at the same time and both kids are hollering. Sigh.

Being the only hijabi makes you a sideshow novelty. I have no idea why but on our entire 2 week trip, we really only saw a handful of hijabi muslimahs. And yeah, we look for each other. I was pretty shocked to constantly be the only hijabi in the room and, as a result, be the constant object of other peoples’ stares. In a walking tour around Sevilla, our group turned to look at me every single time the guide mentioned Islam or the Qur’an. I mean, the association there isn’t so bad but you really start to feel like a circus freakshow when people are looking at you with their mouths hanging open in the grocery line.

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Circus is in town, baby.

Having a Canadian accent and being white changed how people with Islamophobic biases treated me. Despite the extra unwanted attention as a hijabi in tour groups, shops and on the street, I did notice that people changed how they treat me immediately on hearing my Canadian accent. It’s amazing how fast people compartmentalize you as a tourist and not one of “those” Muslims with just the flicker of a knowing glance when you ask for a bag or a receipt.

Our people stick together better as minorities. For all of the issues that Muslims have with each other in Muslim-majority countries (humans gonna human, eh?) we sure seem to get along better and in a more cooperative spirit when we are the minority. We just noticed that everywhere we went, other Muslims would seek us out to ask for directions or assistance and to be honest, we did the same. I’m not sure why but the whole “we’re in this minority deal together so give me a hand” thing is real.

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Not a paid ad.

 

For better or for worse, travelling as a Muslim is definitely a unique experience and not one I exactly have a choice in! Before I was Muslim, I travelled a lot and I have to say that I really notice a difference in terms of acceptance and treatment by fellow travellers and locals. It’s also something other Muslims report noticing (especially if they are visibly Muslim) and honoring those experiences without self-gaslighting about them is important. Sharing raises awareness for everyone – that’s  the beauty of storytelling and bearing witness to someone’s stories. In the end, any different treatment we experience is neither going to define our trip nor the countries we visit.

16265681_10154323322850753_2679466403133227560_nNakita Valerio is an award-winning writer, academic, and community organizer based in Edmonton, Canada. 

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This talk was delivered by Nakita Valerio on March 18, 2017 at the Church of Jesus Christ of Latter Day Saints as part of the interfaith event, Religious Freedoms: A Community Conversation.

Assalamu ‘alaikum, peace be upon all of you.

I want to thank you all for having me here today, especially the organizers for putting together this wonderful day and program.  I want to begin by acknowledging that we are on Treaty 6 territory which is the traditional land of Indigenous peoples who have lived, gathered and passed through here for many thousands of years. In doing this, I want to convey my utmost respect for the dignified histories, languages and cultures of all First Peoples of Canada and reiterate that each and every one of us is a treaty person whether we arrived yesterday, are indigenous to the land, or were born here from settler-immigrant families. We all have a responsibility to uphold treaty values which include mutual respect and working to ensure we all remain here together.

I normally begin all of my lectures with treaty recognition but today it is especially important as I want to start my talk on religious freedoms by reading an excerpt from a different treaty – one written in the year 713, two years after the Muslim arrival from North Africa into what would be Al-Andalus – a Muslim polity in Europe for 750 years, and what is now known as Spain and Portugal. The Treaty of Tudmir was a peace treaty between ‘Abd al Aziz, the son of Musa ibn Nusair and Theodemir, the local ruler of an area called Murcia. The document is interesting because it counters the narrative that violent military victories are what enabled the conquest of the peninsula. In fact, it calls the entire notion of conquest into question as it suggests that the process of taking over the peninsula was gradual and piecemeal and required mutual respect and cooperation between incoming Muslims and their Christian and Jewish subjects. The treaty itself establishes the local religious communities as protected groups under Muslim rule, meaning a guarantee of their personal safety and allowing them to freely practice their religion in exchange for loyalty and (of course) becoming tax payers.

My point in bringing this treaty as an example is to show several things. Firstly, the idea of and anxieties about religious freedom go a lot further back into history than we think. And secondly, the very preoccupation with religious freedoms has historically been related to Muslim-Christian relations and how to navigate and negotiate our differences throughout our shared history together.

The Treaty of Tudmir is only one paragraph long, in which Abd al Aziz ibn Musa Ibn Nusair agrees not to set special conditions on the local Christians, nor harass them, nor remove them from local power. Christians would not be killed nor taken prisoner and they certainly wouldn’t be separated from their women and children (which was common practice in pre-Islamic conquests). Most importantly, the treaty notes that Christians and Jews “will not be coerced in matters of religion, their churches will not be burned, nor will sacred objects be taken from the realm.”

Much of this sentiment derives from the Qur’an itself, the Islamic Holy Book, believed by Muslims the world over to be the direct word of God, passed through the Angel Gabriel to Prophet Muhammad (peace and blessing be upon him) during the 7th century. Chapter 2, verse 256 of the Qur’an clearly states: “There is no compulsion where the religion is concerned.”

According to Islam, everyone has the right to live freely by his beliefs, whatever they may be. Anyone who wants to support a church, a synagogue or a mosque must be free to do so. In this sense, freedom of religion is one of the basic tenets of Islam, whether or not Muslim have been or are currently very good at implementing that.

So, if this has been a continuous preoccupation with religious freedom in Islam, being the most recent of the Abrahamic faiths, where do many of the modern problems concerning religious freedom come from then? Why are Muslims constantly in the news, particularly in secularized European and North American countries, and especially as it relates to their rights to worship, to build mosques, to pray and other rather simple aspects of Muslim life? Why are Muslim women, like me, constantly hearing about how our veils (worn freely for the sake of worshiping God through our modesty) are incompatible with things like Canadian values? When speaking of catastrophic refugee crises, why have many nations including America and at one point Canada, prioritized Christian refugees over Muslim ones because the latter seem incompatible with North American life? (leaving aside, of course, more important questions about the right to life and safety for these traumatized people fleeing terrible horror and tragedy) Why are these tensions continuously arising between Muslims and Christians? And more often and especially between Muslims and secular institutions?

The problem for me is an issue of translation and definition. Our ideas of religious freedom hinges on and differ based on how we define religion. In the verse of the Holy Qur’an that I quoted, about there being no compulsion in religion, I must note the term that God uses to refer to what we now call religion. In the original Arabic, which the Qur’an was sent down in, the term we now, in my opinion, improperly translate as religion is: Deen and this is largely where the issues stem from.

Deen is not the same thing as the current societal understanding of religion. Both of these terms have their historical geneaologies and both of them mean very different things according to those contexts. And our understanding of our terms has not been fully excavated or accurately translated. You know, academics in my circles are obsessed with defining terms because we know that defining them different ways manifests completely different understandings and social realities according to context and time. We build social worlds for ourselves based on how we define things, so it’s natural that when there is continuous issues, we would return to the terms as the root of our discrepancies.

The original Hebrew term, din, meant law or judgment and, in ancient Israel, often referred to governance and the Jewish legal system, as in beit din. In Islam, the term connotes government, law, reward, punishment, loyalty and submission. It is more accurately translated into our entire comprehensive way of life, or even more accurately, a cultural system.

This differs from the modern, especially secularized, understanding of the term religion. The term religion comes from a specifically Christian historical context but through time, has evolved beyond that and has come to relate primarily to one’s private beliefs about the “supernatural”. Because religion has come to mean what we privately believe about God, there is an assumption that we can simply keep those beliefs and our actions around them at home and the public sphere can somehow be a “neutral” space for community engagement whatever our backgrounds. Where Judaism and Islam are concerned first and foremost with practice and governing social behaviour, which is decidedly public, and we use appropriate terms that are reflective of that, the term religion in the definition of private beliefs, when applied to these systems simply doesn’t work.  It is most important to note that the assumption that the public space free of religion is EMPTY is simply a historical falsity. Just because a secular public sphere seems to be empty does not mean that it is and we all need to think critically about what cultural system is invisibly in place – what values are we taking for granted because we are continuously under the assumption that nothing is there?

A famous hadith (or historical testimony from one of the companions of Prophet Muhammad peace be upon him at the time he was alive) states that Muhammad said: “Deen is very easy and whoever overburdens himself with it will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshiping in the mornings, the nights.” Here, it is clear that Deen must mean a complete way of life, and indeed, in Islam there are comprehensive guidances for almost everything you can imagine, from how and when to pray to how to brush your teeth, which shoes to wear, how to treat the environment, and what conduct is appropriate for dealing with our spouses, our families, our neighbours, our children and the wider communities. While the first pillar of Islam is, indeed, our declaration of faith, that there is no God except God and that Muhammad is the messenger of God, our way of life does not stop there.

Because Islam encompasses every detail of how we live our lives, it means that there can’t really be a secular, religion-free public sphere how people imagine it, as long as Muslims are around. Now before anyone thinks I am arguing that Muslims cannot live in secular society (which I am not) I want to state clearly and unequivocally, that historically Muslims have lived under persecution for their religion for hundreds of years, they have done so secretly for their very survival and will do whatever it takes to maintain their way of life, even if that mean, forcing it into the private sphere. But it doesn’t have to be that way.

Further, does this tension mean that Muslims do not follow local laws as some groups would improperly claim, that we instead only follow shariah and are trying to implement it locally and impose it on everyone? Of course not. Part of the guidance of our way of life is in following the leadership and rule of our local governments as long as they do not cause us to leave our spiritual path. And that spiritual path is for us alone. And if there are local laws against aspects of our way of life, as I said, we are also permitted to acquiesce to those laws, depending on the context and time.

What it does mean, and explains historically, is why Muslims and Jews and many other “religious” minorities have decidedly been the OTHER in secular historical contexts, often with catastrophic results (most notably the Holocaust and colonization). In fact, there are virtually no other religious groups in the world who define their ways of life as privitizable or somehow limited to their beliefs only. There are none. And Christian groups who focus a lot on governing social behaviour are now feeling the same pressure against their ways of life in the so-called “neutral” public sphere, despite the fact that such a concept historically originated in Christian contexts.

While this is only the beginning of a much more complex and deep discussion of religion as an entity, I do want to briefly meditate on what the way forward for religious freedom then is?  I would say, that the first place to start is in definitions and translation, and that begins with education. If Islam, Judaism and virtually all other ways of life were understood for what they are, it would become immediately clear that keeping the practices of those ways of life out of the public sphere will be very difficult. Not impossible, but difficult. And if the truth of diversity studies enhancing our shared communities has anything to say about it, it would be that keeping the practices of those ways of life out of the public sphere is also detrimental to our understanding of one another.We have to recognize that historically and presently, we are not incompatible with one another. We have coexisted for centuries. We have to stay firm that it is not an option that coexistence fails. It takes hard work and agreements, and that work begins with the work of translating how we understand our own ways of life and having others learn that too.

Now, lest someone argue that I am against secularism, I need only mention that it not secularism itself which is at the heart of these social ills and misunderstandings. It is the idea of a homogenized, so-called “empty” public sphere that is at the heart of these social ills and misunderstandings and which I demand critique of. If the public sphere was instead understood as a pluralistic and diverse space for multiple ways of life to coexist in the spirit of treaties from 1300 years ago – Christianity, Judaism, Islam, Brahmanism, the Sikh way of life, many others AND secularism, respectful of one anothers’ differences –  we could move forward in a much easier manner together. That is why I personally and professionally remain committed to protecting the religious freedoms of all ways of life, even when Islam is not part of the picture.

I look forward to speaking more to these issues on the panel.

Thank you.

16265681_10154323322850753_2679466403133227560_nNakita Valerio is an academic, activist and writer in the community. She is currently pursuing graduate studies in History and Islamic-Jewish Studies at the University of Alberta and sits on the advisory committee for the Chester Ronning Center for the Study of Religion and Public Life.  Nakita was named one of the Alberta Council for Global Cooperation’s Top 30 under 30 for 2015, and is the recipient of the 2016 Joseph-Armand Bombardier Canada Graduate Scholarship from the Social Sciences and Humanities Research Council, as well as the Walter H. Johns Graduate Studies Fellowship. She has also been honoured with the State of Kuwait, the Queen Elizabeth II and the Frank W Peers Awards for Graduate Studies in 2015. She has been recognized by Rotary International with an Award for Excellence in Service to Humanity and has been named one of Edmonton’s “Difference Makers” for 2015 by the Edmonton Journal. Nakita is the co-founder of Bassma Primary School in El Attaouia, Morocco and the Vice President of External Affairs with the Alberta Muslim Public Affairs Council.

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Join The Drawing Board community in congratulating owner and editor-in-chief, Nakita Valerio, on her recent appointment to the advisory committee for the Chester Ronning Center for the Study of Religion and Public Life. The CRC is a gathering point within the University of Alberta: Augustana Campus focusing on a broad range of themes where religion and public life intersect. To the discussion of vital issues that often call forth deeply emotional responses, it seeks to bring original contributions that embody the highest standards of academic scholarship. While rooted in the academy, activities of the Center engage the public square and the full range of religious communities, bringing the depth and texture of the most varied religious and civil ideas into a hospitable and constructive conversation.

The appointment carries a 3-year term which involves service in shaping an agenda for research, public programming, and dialogue in relation to religious communities in Alberta and around the globe. Being offered the opportunity to serve this institution is a great honour.

nakitaNakita Valerio is an academic, activist and writer in the community. She is currently pursuing graduate studies in History and Islamic-Jewish Studies at the University of Alberta.  Nakita was named one of the Alberta Council for Global Cooperation’s Top 30 under 30 for 2015, and is the recipient of the 2016 Joseph-Armand Bombardier Canada Graduate Scholarship from the Social Sciences and Humanities Research Council, as well as the Walter H. Johns Graduate Studies Fellowship. She has also been honoured with the State of Kuwait, the Queen Elizabeth II and the Frank W Peers Awards for Graduate Studies in 2015. She has been recognized by Rotary International with an Award for Excellence in Service to Humanity and has been named one of Edmonton’s “Difference Makers” for 2015 by the Edmonton Journal. Nakita is the co-founder of Bassma Primary School in El Attaouia, Morocco and the Vice President of External Affairs with the Alberta Muslim Public Affairs Council.

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This article was written by Rachael Heffernan, writer and researcher for The Drawing Board.

In an age of diversity and, unfortunately, hideous bigotry, it’s understandable that most of us are concerned with making sure the people around us are safe people. Are they racist? Homophobic? Sexist? Islamophobic? Judeophobic? Ageist? Sizeist? There are a lot of forms of discrimination to look out for.

Sadly, in many cases in our efforts to make sure we aren’t subject to stereotypes and generalizations we lump people into categories. Religious people aren’t safe for queer folk. Queer folk aren’t safe for religious people. White people aren’t safe for people of colour. Jews aren’t safe for Muslims, skinny minnies aren’t safe for the fat-bulous – the list goes on and on.

These are obviously problematic, and I don’t think it needs saying that stereotypes of all kinds are violent. They are pervasive though, and recently I’ve noticed a trend in some of my communities to simultaneously want to bring an end to bigotry while absolutely abhorring belief in God.

Of all the things to abhor in this world, that seems like a strange one. It’s like abhorring yoga, or a passion for decorating, or cooking with coconut oil – except it’s actually worse than those because abhorring belief in God leads to the alienation of religious (and non-religious, believe it or not) people the world over. Any kind of alienation causes more trauma than it prevents and it’s ultimately hugely problematic for anyone who believes in the beauty of diversity and wants peace. How can a person say ‘Ramadan Mubarak,’ and then unsubscribe to someone’s feed because they talk about God too much? That’s like going out to celebrate Chinese New Year and then getting angry that everyone keeps speaking Chinese.

So what’s the problem? What stereotype is causing that discomfort? Is it the idea that religious belief leads to violence and discrimination? Proselytization? Judgement? Ignorance?

Obviously each of these is problematic. Each is based on bigoted stereotypes.

Every day, every one of us has choices. The choices I make may not be the right choices for you, but that doesn’t mean they’re not the right choices for me. It is our duty to be nonviolent people, and that includes abstaining from discrimination in all its forms. In addressing violence, it is important that we do not become violent ourselves.

Eid Mubarak, everyone.

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This article was written by Rachael Heffernan, writer and researcher for The Drawing Board and graduate researcher in Religious Studies at the University of Alberta.

It’s a term that gets used confidently, like we all know what it means, but the first thing that happens in any theory of religion class is to reveal that, in fact, “religion” has no satisfactory definition. No matter how we may try – and try many do – we cannot figure out what makes a religion a religion.

To break this down:

Many definitions of religion centre on the belief in some superhuman power, like angels and deities, but this is problematic for multiple reasons. Firstly, not all major recognized religions include belief in any kind of superhuman power: Theravadan Buddhism is rather adamant about its lack of inclusion of anything transcendental in its worldview.

Secondly, for many, simple belief in a deity or deities is not enough for a person to be considered “religious.” There are behavioural obligations, dress codes, eating restrictions, and so on and so forth, that are understood to be part and parcel to ‘actually’ believing in G/god(s).

Thirdly, even those that do not believe can still be considered, and consider themselves, religious. If one is an atheist but nevertheless attends religious services, reads sacred texts, eats according to religious laws, and observes sacred holidays, would they be viewed as a non-religious person? Maybe by some, but not by all.

Fourthly, without a concrete definition of “superhuman power,” it is impossible to determine the exact qualities of the being(s) in which a person is expected to believe, and it becomes difficult to explain how belief in folk heroes, monsters, and fairies is different from belief in saints, demons, and angels. This problem becomes even further complicated by the fact that though the belief in certain figures (such as angels and ghosts) may be intrinsic to one religion, the belief in those same beings may be abhorred in another. What kind of definition, then, would be capable of differentiating between the religious and non-religious superhuman powers in light of these difficulties?

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The idea that religion can be defined solely based on belief in superhuman powers, then, is a pipe dream. In light of the shortcomings of one-dimensional definitions, some scholars have suggested outlining a number of different criteria of which religions must fulfill at least a few in order to retain their status as religions. These criteria often include things like:

  • Dietary restrictions
  • Sacred texts
  • Sacred buildings
  • Belief in superhuman powers
  • The existence of religious professionals
  • A particular way of dressing
  • Etc.

There are, again, many problems with this style of definition.

Firstly, the criteria that are normally put in place in these lists are drawn from distinctly Western ideas of what constitutes religion. This is perhaps unsurprising, as it is a distinctly Western pursuit to try to discover what religion is, or even to attempt to separate religion from other kinds of human behaviour. Some languages do not even have a word for religion, and many do not consider religion to be a particular set of behaviours within a culture, but rather as fully integrated and inseparable from the culture itself. What happens, then, is that these attempts at definition ultimately fall short in their attempts to define religion on a worldwide scale. They do not take into the account oral cultures, or the fact that eating restrictions may have multiple justifications beyond “religious concerns,” or that sacred spaces are often ill-defined and can appear spontaneously, or that some cultures do not have or see the need for dedicated religious professionals.

Secondly, it is possible for some patterns of behaviour, institutions, or practices that are not normally considered religious to fulfill the criteria outlined in the above definitions. Sports fandom, for example, is often cited as a modern form of religion: there are designated buildings and particular clothing, people arrive en masse to participate in certain events at the same time every year, there are heroes and legends, it includes devoted professionals, and fans (or adherents) treat their team, the events, and the players with reverence. The same problem can be found in a large number of cases: political ideologies, recreational groups, community centres, even online communities may fulfill the criteria necessary to be considered religious.

Thirdly, it is possible for groups who want to enjoy the privileges offered to religious groups to simply ensure that they tick off the boxes necessary to be considered one. It is not so difficult to write a text, call a building “sacred,” wear particular clothes, elect a leader and then *poof* enjoy tax breaks and extended rights and freedoms. Most recently, scientology has been removed of its religion status in Germany and declared a business – pointing out the power differential when it comes to naming what a religion is and who gets that privilege.

And with this, it starts to become apparent why it is important to define religion. I would like to be able to say that it would be fine to simply allow people to call themselves what they want, and leave labels out of it, but I can’t, because the issues surrounding definitions of religion are larger than self-identification. It is not only that recognized religions enjoy considerable privileges in our society, but also that the term religion is used to make blanket-statement condemnations, promote discrimination, and encourage us-vs-them mentalities. When people say “religion is violent,” or “this religion is violent,” they are glossing over the fact that we have no way of determining what religion even is. The end result of this behaviour is often that millions of people are lumped in with the few, and the only solution proposed is if religion, or that religion, is left behind in favour of a ‘superior’ way of life. Root causes of issues are ignored in favour of blaming a porous, ever-changing, inconsistent, undefinable thing.

So define we must, because the more we recognize the issues inherent in our own categorizations, the less we are able to condone worldviews of us-vs-them.

ReligionWordleWhiteRound

 

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aaronThis blog was written as a guest column for The Drawing Board by Aaron Wannamaker – the celebrated writer behind www.muslisms.com, community leader, and published authour. In this op-ed, Aaron graciously offers his unique insights on what happens when someone converts to Islam.

 

Islam is the fastest growing religion in the world. As for the precise number of converts that make up that number, it is still unclear. But with Islam in the media spotlight, many people take it upon themselves to learn about Islam.

For those who decide to take the leap—or who have already taken it—this article is for you.

I help to run a program at one of the local mosques in Edmonton called Convert Connect. I’ve spoken one-to-one with many converts. Having been a Muslim for almost 9 years now, I’ve heard a lot of stories of people coming to Islam. Everyone has their own unique story to tell, and their own thing that drew them towards the religion. For some it was a sense of purpose; for some it came after a long, spiritual quest through many religions; for some, it just made sense.

Yet despite that, there are still many overarching themes that I find with convert stories. These are 11 of the common things you may come across, both in your personal life and in the community, after you’ve become a Muslim.

You’ll be tested. I know this sounds scary, so I might as well get it out of the way now. After you become a Muslim, there’s a strong likelihood that you’ll go through some form of difficulty. The first year is often the most difficult one. During this time, a lot of new Muslims face backlash from their friends and family and co-workers. Sometimes, health problems arise or jobs are lost. If you do go through a test or trial, think of it as your entrance exam. God says in the Quran:

“Do people think once they say, “We believe,” that they will be left without being put to the test?” (29:2)

However, He also says:

“So, surely with hardship comes ease. Surely with ˹that˺ hardship comes ˹more˺ ease.” (94:5-6)

This is a promise from God that, no matter what, things will get better. Be patient, and pray for God to help you. Eventually, your hardship will pass.

You’ll try to do everything all at once. Oftentimes, in their zeal for their new faith, a new Muslim will try and do everything: pray not just 5 times a day, but all the extra prayers—and the late-night tahajuud prayer. They’ll make an extensive, pages-long list of duas to recite morning and evening. They’ll throw themselves into studying fiqh and tajweed and hadith, with some memorization to boot. All of these things are great goals in and of themselves. But trying to take it all on at once is unsustainable.

If you try and do all of this at once, you’ll end up crashing and burning out. At which point, you’ll feel like you’re less of a Muslim because you’ve had to cut back on a lot of your ibadah (worship). You may even feel this because you’ve lost your New Muslim Zeal (which should be the name of a cologne). But fret not: this is normal. Sometimes you end up finding yourself on the extremes. A big part of Islam is finding your balance, so use this as a learning experience to help you find that balance.

You’ll become an ambassador of Islam. Like it or not, you’ll end up becoming the de-facto “Muslim” to the people in your life. In fact, you might even be the first (perhaps only) Muslim that your friends and family and co-workers meet. As such, whatever image you project of yourself inadvertently becomes an image people associate with Islam. This is why, personally, I’m against new Muslims changing their names—especially if they’re pressured into it. Your name is part of who you are. So if you’re friends grew up knowing Alex as a jean-wearing, ball-cap sporting soccer player, and now you’re Ammar with a thaub and kufi who no longer wants to deal with “filthy disbelievers” and is always talking about how evil the world is—well, would you blame them for thinking Islam turned you into this?

Islam is meant to be something that facilitates good for others. Furthermore, Prophet Muhammad (pbuh) said to make things easy for people, and that “The best of people are those that bring most benefit to the rest of mankind.” Who you are as a human being can change people’s hearts about Islam and about Muslims—for better or worse. You’ll be the face of Islam for many people. They will come to you with questions—do Muslims do this? what does Islam say about that? why do these terrorists call themselves Muslim? And you’re not going to have all the answers at first. But keep on learning, and stay upbeat and positive.

You’ll start to see your world differently.  It won’t happen all at once, but gradually you will start to see the world through the lens of Islam. Things you once thought were normal or acceptable will seem strange or even wrong. You’ll notice that a lot of things our society partakes in are things that Islam prohibits—promiscuity, various forms of intoxication, even dealing with interest in a bank. However, this is not an excuse to hate on your own culture and society. Yes, there are problems. But there’s a lot of good in it, too: politeness, fairness in commerce, care for the disabled—all these things and more are things that Islam encourages. Prophet Muhammad (pbuh) lived in a society where people worshiped idols naked and where tribal honour took precedence over justice. And yet, as he was leaving Mecca, he turned to it and called it the most beloved place to him.

Everyone won’t see things the way you do. And remember that, for a time, you also saw things the way they do. Be empathetic towards them, and if someone questions you as to why you aren’t drinking anymore or wearing tight, low-cut skinny shorts, use it as an opportunity to tell them that it’s part of your faith.

You’ll become a minority. There’s a good chance that if you’re a Muslim convert, you’re Caucasian. For your average, 20-to-30-year-old white Canadian male or female, life is pretty normal. You may sympathize with minorities, but it’s another thing entirely to identify as one.

Even if you’re already an ethnic minority, when you become a Muslim you become part of the 3% of Muslims in Canada. For someone who grew up in your average Canadian household, it can be a bit of a shock. The words “oppression” and “fairness” take on new, and sometimes personal, meaning to you. You see how painful labelling others can be. You may even recognize prejudices within yourself that you never realized.

Unfortunately, in our heated climate, you’ll probably see or hear of things happening to your co-religion brothers and sisters that will hurt you. Prophet (pbuh) said that the Muslims are like “one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” No matter what happens, though, don’t let it drive you to hate. We may be few, but that doesn’t mean we can’t make our voices be heard.

Your experience with the community will vary. When you get up in front of the prayer hall and repeat the shahada in Arabic, you’ll hear a lot of cheers and the whole community will come up and congratulate you (be prepared for lots of hugs). It may be a bit overwhelming, but know that everyone’s intentions are good.

The sad truth is, a lot of times Muslim communities, no matter how well intentioned, are not equipped to deal with Muslim converts. While some mosques have dedicated convert programs, many do not. Too often will a convert say their shahada and then be forgotten.

The upside is that you can usually find a way to get involved with the Muslim community. If you are at university, chances are there is a Muslim Students’ Association on campus and they’re always willing to accept new volunteers. If one mosque doesn’t seem particularly hospitable, find another one. Many mosques also function as community centers, so see which programs are going on and try to attend them. Again, at the very least, go to Friday Prayers. All of this can be a bit overwhelming, especially if you’re introverted. But the small amount of discomfort you’ll feel meeting new people will vastly outweigh the loneliness and confusion you’d feel otherwise. 

You’ll have to develop your filter. The thing about being a new Muslim is that you’re impressionable. And this is understandable. If someone who has been a Muslim all your life tells you you’re going to Hell if you wear your pants below your ankles, who are you to question him? You’ve only been a Muslim for a few days; he’s been a Muslim for a lot longer than you so he, obviously, must be an authority.

But the brutal truth is that just because someone has been a Muslim all their life doesn’t necessarily mean they understand their religion correctly. A lot of people will mix culture and religion, but it’s so subtle that they won’t even notice it. But a good rule of thumb is this: if someone’s advice sounds strange, or they don’t have evidence to back it up, you have every right to question it.

Not only that, but you’ll also be dealing with people whose temperaments and expectations and backgrounds are different than yours. You’ll be exposed to a lot of cultures and a lot of different ways of practicing Islam when you become a Muslim. You may hear different opinions regarding certain issues—such as the aforementioned pants-below-the-ankles. So even if things seem black and white, know that the majority of the time there’s a grey area that can be navigated. It takes time to develop this, and to find where you’re comfortable within that grey area.

You’ll have to find a mentor. You can’t become a Muslim in isolation. Islam is a communal religion, and as a new Muslim it’s imperative that you become part of the community. And even more important than that is that you find a mentor.

A mentor doesn’t have to be a sheikh or imam. It can be an everyday Muslim. This person should be someone you can turn to with questions and advice, and if they can’t answer they should be able to point you to someone who can. But the deciding factor is that they should have a good understanding of the faith. How can you tell this? There are a few indicators:

  • Look at their character; is this person well-mannered and respected?
  • They should practice what they preach; does this person pray regularly, avoid bad habits and vices, ect.?
  • Their advice should be practical; is this person teaching you how to implement your faith in your everyday life? Or did they just give you a laundry list of “don’t do”s?
  • Pay attention to their attitude; are they a positive person, or are they always frowning and complaining about the “evils of society”?
  • Do you like them? A mentor should be your friend.

A mentor should be a positive and encouraging presence in your life. This will help you develop not just as a Muslim, but also as a person.

You’ll be a target. Not to be alarmist, but Muslim converts are easy targets for extremist groups. Because of their impressionable nature, Muslim converts are sought out because their minds are pliable. A seed of hate can be planted in the new Muslim’s head, which can easily be watered by anger and violence, and fertilized with twisted ideologies. Fear can be used as a way to pressgang a Muslim convert into accepting extremist ideas.

If someone comes to you with information that seems strange to you, refer it to your mentor or to an imam or sheikh that you trust. Oftentimes, the strategy of an extremist is to cherry-pick hadith or verses from the Qur’an and ignorantly present them as solitary, hard-and-fast truths, without any consideration for context or other evidences related to this issue.

You’ll have to keep learning.  Never stop learning. This is one of the most important things that every Muslim—not just new Muslims—need to grasp. The moment you think you’ve reached your spiritual plateau, a place where you feel like you know enough, is the moment you begin your downward descend. So keep striving to learn.

Well that’s what the internet is for, right?

No.

No no no no no.

When it comes to religious knowledge, the internet is like a minefield in the dark. There are some safe spots, but there’s a danger of getting blown up. On the internet, everyone’s an expert. A forum is not where you find your fatwas (religious rulings). YouTube is not your sheikh. While there are websites that provide good information (listed at the bottom), these should just be a starting point.

When opportunities for learning or guidance come up, take them. This can be in the form of a seminar, a visiting speaker, a weekly halaqa (gathering), and at the very least, Friday Prayer. Prophet Muhammad (pbuh) said that “The seeking of knowledge is obligatory for every Muslim.” You need to put your effort in to learn, because the truth won’t come to you if you’re just sitting in one place.

But just as it is important to learn, it’s also important to learn correctly. You can’t just power through the volumes of Sahih Bukhari or a book of fiqh (religious jurisprudence) and call yourself an expert and start dishing out religious verdicts to people. If you want to learn hadith, start with Imam An-Nawawi’s 40 Hadith. If you want to learn Qur’an, start with reading through a reliable English translation, such as Abdel Haleem’s. There are some resources at the bottom of this article to help get you started.

Always stay curious, and never be shy to ask questions. If you have a question, know that you’re not the first person to ask it. There are very few questions in Islam that can’t be answered; those that do relate to matters of the unseen, such as “what do angels look like?” or “how does God decree destiny?”. But questions like “what does this verse mean in the Qur’an?” or “why do I have to do this?” will have an answer. So keep your mind open, and never stop learning.

It’s all worth it.

Many things will bring a person to Islam. Perhaps it’s their own research. Maybe it’s the people they know. It may come after a long and painful spiritual journey. But as time goes on and you deepen your understanding of the faith, you really come to know not only yourself, but God as well. You become more aware and respectful of the world you live in. In your times of need and fear, you’ll find God if you seek Him. You’ll struggle and there may be times when things seem hopeless or like the fear or pain will never end. But they always do. After becoming a Muslim, a better world awaits you—both in this life and in the next.

Islam is a journey, not a destination. Its knowledge is an ocean; you can wade safely along its shore, or dive into its endless depths. It’s your comfort and your armour.

Islam is a way of life, and a way of thinking.

Its message is simple: God is One and Muhammad (pbuh) is His Last Messenger.

Its purpose is clear: to teach us how to live a good life by serving God and honouring His creation.

Islam is simple. So keep it that way.

Aaron’s Recommended Websites

Newmuslimacademy.com

Islamreligion.com

Seekershub.org

40hadithnawawi.com

Islamtoday.net/English

Convertconnect.net