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Are You Accidentally Supporting Corrupt Nonprofit Organizations and Charities?

Muslim Nonprofit fiefdoms

Former Pennsylvania State Rep. Movita Johnson-Harrell has a compelling story.  Even the State Attorney General, who recently charged her with several crimes, alluded to the pain she experienced in her life.  It was a remarkable story of perseverance after being affected by gun violence, triumph and helping others. Yet, there she is, facing time in prison for using a charity called “MECA” for assorted alleged acts of theft, fraud, and other crimes of dishonesty.  

According to the Attorney General, Johnson-Harrell has accepted responsibility for her crimes and is pleading guilty.  She has also resigned from her public office.  Johnson-Harrell has stated she may dispute some charges. She like any other defendant is innocent until the state proves her guilty.   

What is also undeniable is that many of the kinds of things the Attorney General accused Johnson-Harrell of are common with nonprofits, both Muslim and non-Muslim.  Indeed, the President of the United States has also done egregious things with his “charity” in New York, undetected by law enforcement despite his public profile, until news media started asking questions. The President faces no criminal charges.  

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My purpose here goes beyond Johnson-Harrell’s legal troubles. Instead, it is to help nonprofits and their leaders stay out of trouble and to give donors an essential tool in being a thoughtful donor. We often donate because of “social proof.” Someone invites you to donate online; a friend invites us to a fundraiser, we hear a good speech or testimonial, and we give.

 We often don’t particularly care about accountability. We should. Let’s dig deeper to understand how charities work so that we can be better donors with the limited funds we have to give with excellence. 

The Role of Government Oversight in Charities 

What state a nonprofit is in makes a difference.  The state attorney general typically has regulatory authority over the nonprofit sector.  Charities have tax benefits because of the social good they theoretically provide. But what happens if the charity is not keeping faith with its beneficial role?  If a CEO of an environmental charity pilfers funds for personal use, you cannot reasonably expect a family of ducks to sue. The Attorney General is there for the ducks, the trees, the homeless, the addicted, the mentally ill, the beaches, the works of art, the future poor patients who are not yet poor or sick, and everything else charity should benefit.  At least that’s the idea 

Abuse by nonprofits is a violation of the public trust.  It is public corruption against society and not merely cheating a donor.  

Because of this role, from time to time, you see lawsuits and even criminal prosecutions by state attorneys general for corruption by nonprofit leaders. A high-profile state representative like Johnson-Harrell is an obvious target since prosecuting her lets the rest of us citizens know law enforcement is paying attention. But these lawsuits and occasional criminal prosecutions are rare compared to how rampant nonprofit corruption is. Attorneys General typically don’t put adequate resources into regulating the more than trillion-dollar nonprofit sector.  

Religious Charities Can Usually Get Away With More

In some states, for example, California, religious corporations are exempt by statute from oversight for things like breaches of fiduciary duty. The lack of accountability is remarkable since religious charities can be extremely corrupt, something known to Americans for much of its history.  Exposing religious charity corruption has long been fodder for documentaries and movies. Certain Christian preachers on TV are known to abuse nonprofit status to flaunt extreme wealth with no negative consequences.

People who run religious nonprofits, including Executive Directors and board members, can still be criminally prosecuted, but you usually would not expect it. Various taxing authorities also have authority over charities. The IRS is the primary regulator for charities nationally. For the most part, though, the IRS has been leaving nonprofits, even obviously bad ones, alone. Religious nonprofits, like those classified as “churches,” don’t need to file Form 990s, annual disclosures required for other nonprofits. Therefore much of what these groups activities are opaque to both the government and the public.   

With some notable exceptions, governments and law enforcement at all levels mostly ignore nonprofit corruption. The times they do is typically the exception that proves the rule.  

For the most part, then, sorting out the good nonprofits from the bad ones is left to donors. We all contend with hard-sell data-driven marketing tactics from social psychology.  We don’t usually don’t know how to distinguish between good organizations and bad.  

Look Beyond The Pitch

Stories of nonprofits and their leaders can be compelling. But narratives can also be used to manipulate, distract, and hide. The raw charisma of a speaker quoting Quran and Hadith can be waived up to donors to make them think they are doing good work in the path of Allah when they may sometimes be enabling criminality. Charisma and the power of stories can get us to contribute to causes better than just about anything.  

There are various red flags to look out for, but I will focus on perhaps the most obvious one, an executive of a charity acting as a member of the board.  

No Real Board Accountability

Johnson-Harrell was on her own nonprofit board while also serving as an executive.  This practice was also present at scandal-plagued Ta’leef Collective. State law does not typically forbid a CEO or other employee (like an imam) from being a board member, despite it being a glaring conflict of interest. It has never been nonprofit best practices to have employees oversee themselves since it is a horrible idea on its face.  The only possible real justification for this is when a nonprofit is new, small, all volunteer-run, and there are not enough volunteers or funds available to make accountability a priority.  While there is potential for abuse here, we tend to ignore it out of practicality.  

Now larger nonprofits can have employees, as well as others, with personal, family or business interests with the charity (like a vendor) on the board might point to a “conflict of interest policy.”  Of course every nonprofit should have one in case unexpected conflicts come up.  They are not, however, solutions to self-created problems the organization never needed to have.   

Accountability is Hard 

It still begs the question:  Why engage in the reckless practice of having an executive overseeing himself or herself?  Are there no sufficiently qualified people in the Muslim community capable of helping with the board of an organization?  Unlikely. 

What we do know is the main reason Muslim leaders (non-Muslims as well) chose to police themselves is that real accountability is hard, maybe even a little messy.   

You may have heard this story before: An Imam and a Masjid Board have a conflict, resulting in the Imam leaving.  The Imam does not go quietly, though, since he is angry with the board. He tells his supporters (of which he has many in the local community) that boards are incompetent, imbecilic, don’t understand the “youth” or whatnot.  The best way to run a Masjid, you see, is for the Imam to call all the shots. He will usually adorably say all this with the earnestness of someone who feels he is the first person who ever had this insight. Plenty of Muslims believe him and are hurt by whatever petty drama took place at the Masjid last week. They will join his new storefront Masjid, sometimes across the street from the Imam’s former Masjid.  

These are often pop-up institutions born out of vainglorious temper tantrums, built on the foundation of one man and some upset donors who soon move on to chase the next shiny thing, or simply rejoin their old Masjid. Such places typically do not last over the long haul. If you have been around a Muslim community for a few decades, you have seen several come and go.  

Badly Governed Respected Institutions 

More of a long-term threat for the Muslim community is when real institutions with staying power with endowments, employees, and buildings go the route of slipshod accountability-free governance where an executive gets to oversee himself.  Eventually, when you set up institutions with plain-as-day opportunities for corruption and abuse, everything can collapse. It happened in a spectacular style for Christian institutions with no real accountability for the people running it (many are still like that).  Many Muslim institutions we all respect that do good work have nonprofit governance so poor they almost seem custom-built for corruption. 

The beautiful Crystal Cathedral outside Los Angeles once boasted a massive endowment, a global TV viewership for its “hour of power” and donor memorials that would last forever.   It fell into bankruptcy because of the same kind of nonprofit governance increasingly common in the Muslim community. Inadequate or non-existent board oversight is a form of structural corruption, even if no abusive practices are currently taking place.  It should be enough of a red flag that someone can abuse authority with no real accountability. Unless we start demanding accountability from Muslim leaders, those we trust our donations to, we should reasonably expect more criminal charges as we saw with MECA, scandals like Ta’leef, and spectacular failures like the Crystal Cathedral. 

Other Board Members May Not Be Much Help

One response by self-interested board members may be to point to the existence of “independent” board members to keep insiders (like the CEO or equivalent) in check.  You should never assume this creates accountability. We cannot stereotype nonprofit boards, of course, and many operate in different ways. I have seen Muslim institutions were board members: 

  •  Have no visibility into the organization’s operations, budget, or much of anything else important. Though they do have meetings and manage to argue about things. 
  •  Never attended board meetings despite being members for many years and did not know if the charity has been having meetings all these years.
  •  Were never informed they were members of the board, despite their names being on public information filings with the state.
  • Helped start the organization as Ph.D. students and got a lifetime membership on the board, but that was decades ago when they lived in the United States.  

Those who dislike accountability prefer “straw” board members who are either not present or can be “handled” by management.   A well-known example of this is Theranos, a Silicon Valley “unicorn” startup with a fake blood-testing product. Many supposedly sophisticated investors were reassured when the company stacked its board with famous octogenarians and nonagenarians. None of them knew and did not bother to ask if the entire operation they were overseeing was a fraud.  

These kinds of board shenanigans generally take place where there is a CEO who is also a board member and would prefer to run things without dealing with pesky difficult questions.  Board members are there for the appearance of accountability but are often little more than seat-warmers.  

It’s Not About a Leader’s “Integrity”

Some Muslim leaders will take a call for accountability as a personal insult to their integrity.  This sentiment is misguided. Instead, it is about building systems that make our institutions sustainable. I don’t know Johnson-Harrell.  However, no Muslim can honestly claim to be better than her, either in intent or commitment to the community.  Yet, without a system of accountability, the fallibility of decent men and women magnifies.

 You need to have a Shura (mutual consultation) in leadership, that is how the Quran advises us to handle our affairs.  A nonexistent or fundamentally insincere “Shura” designed to not hold anyone accountable is asking for trouble.  

Muslim nonprofit leaders can find their freedom to spend charitable dollars without meaningful accountability intoxicating. Leaders who you would never think can make severe errors in judgment start to make them.  It only gets worse from there.  

Work in an Islamic charitable institution is bigger than one man or woman.  If you create a charity with no meaningful checks and balances, your work won’t be sustainable.  

Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him), the first Khalifah, could not determine his salary as the leader of Muslims.  He was always accountable, and as I pointed out in a previous article, he preferred it that way. Muslim leaders should welcome accountability and not think of it as a personal slight when asked about the issue from within the community.

What Board Members Should Do 

If someone entrusted you with oversight of a charity, there are helpful educational resources that can help you be excellent. Use them.  Remove board members with conflicts of interest, especially employees and vendors.  

You need to prepare for and be present at meetings.  Hold the organization and each other as board members accountable.  Don’t be on the board to win anyone’s favor, least of all the CEO or Imam. You have an Amanah (a trust), to make sure the charity is operating with excellence in everything it is doing.   Ask difficult questions that donors will rarely know to ask. Read all financial statements and reports, that is where the mischief happens.  Make sure no executive can “handle” you into submission.  If you cannot do these things, don’t be on the board. 

The common denominator in virtually all nonprofit corruption cases is executive domination. Don’t be used.

What Donors Should Do

Encourage charities you like that have weak governance to change their practices. Uncritical support can enable structural problems, which can be destructive to the organization over the long term. Sometimes, the best contribution you can make to an organization is to encourage them to reform their governance. You can do this as a small donor. Don’t expect major donors to request such changes.  

You may not know much about the organization’s finances or how good or bad the organization’s operations are. However, you do know an employee or vendor is on the board of a charity is a signal the organization is uninterested in holding its leaders accountable. There are plenty of good charities worth supporting. If the charity remains stubborn about not allowing accountability, move on to the next one.  

 

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Ahmed Shaikh is a Southern California Attorney. He writes about inheritance, nonprofits and other legal issues affecting Muslims in the United States. He is the co-author of "Estate Planning for the Muslim Client," published by the American Bar Association. His Islamic Inheritance website is www.islamicinheritance.com

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#Society

Shaykh Seraj Hendricks: An Obituary

This article was originally published at Al-Madinah Institute.

 

An internationally recognised Islamic scholar, who saw spirituality, justice, and knowledge as integral to an authentic religious existence.

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Shaykh Seraj Hendricks, who passed away on the 9th of July 2020 at the age of 64, was a scholar of international repute, able to communicate and engage on the level of state leaders, religious scholars and the broader public. As a scion of one of the most prominent Islamic institutions in South Africa and internationally, who also spent a decade studying at the hands of the most prominent of Makkan scholars, he not only inherited a grand bequest, but expanded that legacy’s impact worldwide. In particular, he upheld a normative understanding of Islam, embedded in a tradition stretching back more than a millennium – but deeply cognisant of the needs of the age, including the need to strive to make the world a better place.

Shaykh Seraj Hendricks was a high school English teacher between 1980 and 1982 in Cape Town before leaving for Saudi Arabia in 1983 to study at the Umm al-Qura University in Makka. Before this, he spent many years studying particularly at the feet of his illustrious uncle, the late Shaykh Mahdi Hendricks – erstwhile Life President of the Muslim Judicial Council and widely regarded as one of the foremost scholars of Islam in southern Africa – as well as his father, Imam Hassan Hendricks.

Shaykh Seraj Hendricks studied the Islamic sciences for more than a decade in the holy city of Makka, spending three years at the Arabic Language Institute in Makka studying Arabic and related subjects, before being accepted for the BA (Hons) Islamic Law degree. He specialised in fiqh and usul al-fiqh in the Faculty of Shariʿa of Umm al-Qura University and graduated in 1992. Shaykh Seraj took ijazat from both the late Sayyid Ahmad Mashur al-Haddad and Sayyid ʿAbd al-Qadir b. Ahmad al-Saqqaf, as well as his extensive time spent with the likes of Shaykh Hasan Mashhat and others. These scholars are all known as some of the pre-eminent ‘ulama of the ummah in the 20th century, worldwide.

Additionally, he obtained a full ijaza in the religious sciences from his primary teacher, the muḥaddith of the Hijaz, the distinguished al-Sayyid Muhammad b. ʿAlawi al-Maliki, master of the Ṭarīqa ʿUlamaʿ Makka – the (sufi) path of the Makkan scholars. Together with his brother, the esteemed Shaykh Ahmad Hendricks, Shaykh Seraj and I wrote a book on this approach to Sufism entitled, “A Sublime Way: the Sufi Path of the Sages of Makka”. Alongside his brother, he became the representative (khalifa) of the aforementioned muhaddith of the Hijaz.

Further to his religious education, Shaykh Seraj was also actively engaged in the anti-apartheid struggle in South Africa during the 80’s and early 90’s, alongside the likes of figures like Ambassador Ebrahim Rasool, comrade of Nelson Mandela, and the renowned journalist, Shafiq Morton. His commitments to furthering justice meant insistence on expressing constant opposition to injustice, while fiercely maintaining the independence of the institution and community he pledged himself to his entire life. At a time when different forces in Muslim communities worldwide try to instrumentalise religious figures for partisan political gain, Shaykh Seraj showed another, arguably far more Prophetic, model.

The shaykh also was keenly supportive of the rights of women, whom he saw as important to empower and cultivate as religious figures themselves. His students, of which there were many thousands over the years, included many women at various levels of expertise. I know it was his wish that they would rise to higher and higher levels, and he took a great deal of interest in trying to train them accordingly, aware that many unnecessary obstacles stood in their way.

After his return to Cape Town he received an MA (Cum Laude) for his dissertation: “Tasawwuf (Sufism) – Its Role and Impact on the Culture of Cape Islam” from the University of South Africa (UNISA), which is currently being prepared for publication as a book. He translated works of Imam al-Ghazali, and summarised parts of the Revival of the Religious Sciences (Ihyaʾ ʿUlum al-Din), most notably in the Travelling Light series, together with Shaykhs ʿAbdal Hakim Murad and Yahya Rhodus.

Some of his previous positions included being the head of the Muslim Judicial Council’s Fatwa Committee (which often led to him being described as the ‘Mufti of Cape Town’), lecturer in fiqh at the Islamic College of Southern Africa (ICOSA), and lecturer in the Study of Islam at the University of Johannesburg (UJ). He was a member of the Stanlib Shariʿa Board, chief arbitrator (Hakim) of the Crescent Observer’s Society, and was listed consecutively in the Muslim500 from 2009 to 2020. He was also appointed Dean of the Madina Institute in South Africa, a recognised institution of higher learning in South Africa and part of the world Madina Institute seminaries led by Shaykh Dr Muhammad Ninowy. Shaykh Seraj was also appointed as professor at the International Peace University of South Africa, holding the Maqasid Chair for Graduate Studies.

Apart from fiqh and usul al-fiqh, some of Shaykh Seraj’s primary interests are in Sufism, Islamic civilisation studies, interfaith matters, gender studies, socio-political issues and related ideas of pluralism and identity. He lectured and presented papers in many countries, sharing platforms with his contemporaries. Shaykh Seraj taught a variety of Islamic-related subjects at Azzawia Institute in Cape Town, where he was its resident Shaykh, together with his brother Shaykh Ahmad Hendricks. His classes showed an encyclopaedic knowledge that was rooted in the tradition, while completely conversant with the modern age.

But beyond his classes, he was a pastoral figure to many – a community made of thousands – whom he gave himself completely to, in service of the religion, and counselling them as a khidma (service), with mahabba (love), in accordance with the Prophetic model. Many urged him to restrain himself in this way, fearing for his health, which suffered a great deal in his final years as a result – but he saw it as his duty.

The Shaykh was an international figure, a teacher to thousands, and an adviser to multitudes. Many today ask the question as to why ‘ulama truly matter, seeing as it seems so many of them can be compromised by different forces in pursuit of injustice, rigidness and petty partisanship. Such a question will not be asked by those who knew Shaykh Seraj, for in him they saw a concern for spirituality, not paltry political gain, and a commitment to justice and wisdom, not oppression or slogans. In him, many saw, and will continue to see hope for an Islamic commitment to scholarship that seeks to make the world a better place, rising to the challenge of maintaining their values of mercy and compassion, and exiting the world in dignity.

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#Current Affairs

Oped: The Treachery Of Spreading Bosnia Genocide Denial In The Muslim Community

The expanding train of the Srebrenica genocide deniers includes the Nobel laureate Peter Handke, an academic Noam Chomsky, the Serbian Prime Minister Ana Brnabić, as well as almost all Serbian politicians in Serbia and Bosnia-Herzegovina. One name in this group weirdly stands out: “Sheikh” Imran Hosein. A traditionally trained Muslim cleric from Trinidad and Tobago, Hosein has carved his niche mostly with highly speculative interpretations of Islamic apocalyptic texts. He has a global following with more than 200 hundred thousand subscribers to his YouTube channel, and his videos are viewed by hundreds of thousands. He has written tens of books in English, some of which had been translated into major world languages. His denial of the Srebrenica genocide may seem outlandish, coming from a Muslim scholar, but a close inspection of his works reveals ideas that are as disturbing as they are misleading.

Much of Hosain’s output centers around interpreting the apocalyptic texts from the Qur’an and Sunnah on the “end of times” (akhir al-zaman). As in other major religious traditions, these texts are highly allegorical in nature and nobody can claim with certainty their true meaning – nobody, except Imran Hosein. He habitually dismisses those who disagree with his unwarranted conclusions by accusing them of not thinking properly. A Scottish Muslim scholar, Dr. Sohaib Saeed, also wrote about this tendency.

In his interpretations, the Dajjal (“anti-Christ”) is American-Zionist alliance (the West or the NATO), the Ottomans were oppressors of the Orthodox Christians who are, in turn, rightfully hating Islam and Muslims, Sultan Mehmed Fatih was acting on “satanic design” when he conquered Constantinople, the terrorist attacks of 9/11 were a false flag operation carried out by the Mossad and its allies, and – yes! – the genocide did not take place in Srebrenica. Such conspiratorial thinking is clearly wrong but is particularly dangerous when dressed in the garb of religious certainty. 

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Hosain frequently presents his opinions as the “Islamic” view of things. His methodology consists of mixing widely accepted Muslim beliefs with his own stretched interpretations. The wider audience may not be as well versed in Islamic logic of interpretation so they may not be able to distinguish between legitimate Muslim beliefs and Hosain’s own warped imagination. In one of his fantastic interpretations, which has much in common with the Christian apocalypticism, the Great War that is nuclear in nature is coming and the Muslims need to align with Russia against the American-Zionist alliance. He sees the struggle in Syria as part of a wider apocalyptic unfolding in which Assad and Putin are playing a positive role. He stretches the Qur’anic verses and Prophetic sayings to read into them fanciful and extravagant interpretations that are not supported by any established Islamic authority.

Hosain does not deny that a terrible massacre happened in Srebrenica. He, however, denies it was a genocide, contradicting thus numerous legal verdicts by international courts and tribunals. Established by the United Nations’ Security Council, the International Criminal Tribunal for the former Yugoslavia (ICTY) delivered a verdict of genocide in 2001 in the case of the Bosnian Serb General Radislav Krstić. The International Court of Justice (ICJ) in the Hague confirmed, in 2007, that genocide took place in Srebrenica. In 2010, two more Bosnian Serb officers were found guilty of committing genocide in Bosnia. The butcher of Srebrenica, Ratko Mladić, was found guilty of genocide in 2017.

In spite of this, and displaying his ignorance on nature and definition of genocide, Hosain stated in an interview with the Serbian media, “Srebrenica was not a genocide. That would mean the whole Serbian people wanted to destroy the whole Muslim people. That never happened.” In a meandering and offensive video “message to Bosnian Muslims” in which he frequently digressed to talking about the end of times, Hosain explained that Srebrenica was not a genocide and that Muslims of Bosnia needed to form an alliance with the Orthodox Serbs. He is oblivious to the fact that the problems in Bosnia and Herzegovina and in the former Yugoslavia stem not from the Bosniaks’ purported unwillingness to form an alliance with the Serbs, but from the aggressive Greater Serbia ideology which had caused misery and destruction in Bosnia, Slovenia, Croatia, and Kosovo. 

Hosein’s views are, of course, welcome in Serbia and in Republika Srpska (Serb-dominated entity within Bosnia), where almost all politicians habitually deny that genocide took place in Srebrenica. He had been interviewed multiple times on Serbian television, where he spewed his views of the Ottoman occupation and crimes against the Serbs, the need to form an alliance between Muslims and Russia, and that Srebrenica was not a genocide. His website contains only one entry on Srebrenica: a long “exposé” that claims no genocide took place in Srebrenica. Authored by two Serbs, Stefan Karganović and Aleksandar Pavić, the special report is a hodge-podge of conspiracy theories, anti-globalization and anti-West views. Karganović, who received more than a million dollars over a six year period from the government of the Bosnian Serb-led Republika Srpska for lobbying efforts in Washington, was recently convicted by the Basic Court in Banja Luka on tax evasion and defamation. The Court issued a warrant for Karganović’s arrest but he is still on the loose. 

True conspirators of the Srebrenica killings, according to Hosain, are not the Serbian political and military leaders, and soldiers who executed Srebrenica’s Muslims. The conspirators are unnamed but it does not take much to understand that he believes that the massacres were ultimately orchestrated by the West, CIA, and NATO. Hosain even stated on the Serbian TV that if people who knew the truth were to come forward they would be executed to hide what really happened. Such opinions are bound to add to an already unbearable pain that many survivors of the Srebrenica genocide are experiencing. It is even more painful when Bosniak victims – who were killed because they were Muslims – are being belittled by an “Islamic” scholar who seems to be more interested in giving comfort to those who actually perpetrated the heinous crime of genocide than in recognizing the victims’ pain. These views are, of course, welcome in Serbia, Russia, and Greece.

It is not difficult to see why Hosain’s views would be popular in today’s day and age where misinformation and fake news are propagated even by the world leaders who should know better. A conspiratorial mindset, mistrust of established facts, undermining of international institutions – these are all hallmarks of the post-truth age. In another time, Imran Hosain would be easily exposed for what he truly is: a charlatan who claims religious expertise. Today, however, his opinions are amplified by social media and by the people who already question science and established facts. For these reasons, he needs to be unmasked to safeguard the very religious foundations which he claims to uphold but ultimately undermines. 

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#Life

A Festival Amidst a Pandemic: How to Give Your Kids an Eid ul-Adha to Remember

Eid ul-Adha is less than 3 weeks away!  This year, more than ever, we want to welcome Eid ul-Adha with a full heart and spirit, insha’Allah, despite the circumstances we are in with the global pandemic.

If you follow me on social media, you probably know that my husband and I host an open house brunch for Eid ul-Adha, welcoming over 125 guests into our home. It’s a party our Muslim and non-Muslim neighbors, friends, and family look forward to being invited to each year. It’s a time to come together as a community, share heart-felt conversations, have laughs, chow down lots of delicious food, and exchange gifts. Kids participate in fun crafts, decorate cookies, and receive eidi. The reality is that we cannot keep up with the tradition this year.

Despite social distancing, we have decided that we will continue to lift our spirits and switch our summer décor to Eid décor, and make it the best Eid for our family and our child. We want to instill the love of Islam in my daughter and make the Islamic festivals a real part of her life. We want to create warm Eid memories, and COVID-19 isn’t going to stop us from doing that. I really hope you plan to do the same.

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Here are 4 ideas to inspire you to bring that festive spirit alive for your family this Eid ul-Adha:

Hajj and Eid ul-Adha themed activities and crafts

There are so many activities to keep the little ones engaged, but having a plan for Eid-ul-Adha with some key activities that your child will enjoy, makes the task so much easier.

Kids love stories, and for us parents this is a great way to get a point across. Read to them about hajj in an age appropriate way. If you don’t have Hajj and Eid-ul-Adha related books, you can get started with this Hajj book list. Read together about the significance and the Islamic traditions of hajj, and the story of how zamzam was discovered. While you teach them the story of the divine sacrifice of Ibrahim 'alayhi'l-salām (peace be upon him), ask relatable questions. As a lesson from the story, give your child examples of how they can sacrifice their anger, bad behavior, etc. during this season of sacrifice for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He). Ask your children how they would feel if they had to give away their favorite toys, so that they can comprehend the feeling.

Counting down the 10 days of Dhul Hijjah to Eid ul-Adha is another fun activity to encourage kids to do a good deed every day. Have different fun and education activities planned for these 10 days.

Family memories are made through baking together. In our household, Eid cannot pass without baking cookies together and sharing with friends and family. Bake and decorate Eid ul-Adha themed cookies in the shape of a masjid, camel, or even lamb, and share with the neighbors one day, and color in Islamic wooden crafts the next. This DIY Ka’bah craft is a must for us to make every year while learning about the Ka’bah, and it’s an easy craft you can try with your family. Have the kids save their change in this cute masjid money box that they can donate on the day of Eid.

Decorate the main family areas

We are all going to be missing visiting friends and relatives for Eid breakfast, lunch, and dinner this year, so why not jazz things up a bit more at home than usual?

Start decorating the areas of your home that you frequently occupy.  Brighten up the living area, and/or main hallway with a variety of star and masjid-shaped lights, festive lanterns, and Eid garlands, to emphasize that Eid has indeed arrived. Perhaps, decorate a tent while you tell your children about the tent city of Mina.

Prep the dining room as if you are having Guests Over

Set up the breakfast table as if you are having family and friends over for Eid breakfast.

These times will be the special moments you spend together eating as a family. Now, with all hands on deck, plan to get everyone involved to make it a full-on affair. What specific tasks can the little ones take on to feel included as part of the Eid prep and get excited?

While the Eid table set-up itself can be simple, the moments spent around the table sharing in new traditions and engaging in prayer will insha’Allah be even more meaningful and memorable.

 An afternoon picnic

Family picnics are a perfect way for family members to relax and connect. If Texas weather permits, we may take advantage of a cool sunny day with a picnic at a nearby, shady park. With the heat wave we are experiencing, it may either not happen or will be an impromptu one.

Out of all the picnics, it’s the impromptu family meals on the lawn or at a park that I love the most. The ones where we grab an old quilt, basket, light meals, fresh fruits and venture out into the backyard or a nearby park. It’ll be a perfect socially distanced Eid picnic.

Eid ul-Adha comes around just once a year, so let’s strive to make the best of it for our children, even amidst this global pandemic.

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