Usama Canon – The New Muslim in Our Mosque is the Canary in the Coal Mine
AI: Summary ©
The speakers discuss the importance of conversion to Islam for personal growth and empowerment, as well as the negative impact of people converting to Islam on their lives and relationships with loved ones. They emphasize the need for everyone to take action to prevent harm and bring family members to their homes to avoid privacy issues and privacy legislation. The conversation also touches on the shift in priority for Muslims to bring family members to their homes and the importance of conversion experiences for their people.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuh.
Before saying anything, I want to sincerely thank
MCC for the second year, I believe, in
a row, inviting us here and being generous
enough and having enough foresight to essentially initiate
the invitation to have us come and to
share space and to have it brought together.
And this is slowly but surely kind of
becoming many of our home, even if we
live far away.
So we're very thankful for the support and
the love that was shown by this community
generally and by many individuals specifically, and also
by particularly, always very, very, should we say,
diligent in attempting to give us opportunities to
serve together.
So we're very thankful to you for that.
May Allah reward you and continue to bless
this community and increase it.
Prophet Isba' knows me from about the time
I had been Muslim as long as Iran
was.
So this is, it's fascinating to see all
of this happen because it's a story that's
being told.
That's not just our story, but it's the
story of the Prophets in general and an
extension of the story of our beloved Prophet
Muhammad.
So let's talk about that specifically.
New blood is very important to a religious
community, and I believe is very important for
the Muslim community for a number of reasons.
And because of the amount of time we
have, maybe just focus on a couple of
those.
And then if anyone has any specific questions,
we can talk a little bit about Talif's
specific approach to encouraging healthy conversion and helping
Muslims upon their conversion.
But it's important, one, as a reminder to
us as a community, that as much as
we experience and love the experience of practicing
our religion, it's a reminder that it's not
our religion.
And what I mean by that is if
we do or don't practice it, the religion
is going to go on.
And Allah reminds us in the Quran when
He says, O you who believe, O you
who believe, and this is very important because
it's an address to the believers, O you
who believe, whoever amongst you turns back from
their religion.
So it's not that it's addressing people who
believe.
It's saying whoever, whoever turns back on their
heels, leaving their religion, God is going to
bring a people in their place.
In other words, if you think that you
are God's gift to Islam, know that it
has nothing to do with you.
Right?
If you say, I don't feel like doing
this anymore, you're easily replaceable.
Allah will bring people in your place.
And then He says something very profound, He
loves them.
O you who believe, and they love Him.
So it's a reminder to all of us.
Convert, born Muslim, and whatever in between, regardless
of how you became Muslim, know that now
that you are Muslim, that you're blessed to
be Muslim, and you're fortunate to be Muslim,
but Islam will continue with or without you.
And it's interesting that this verse was actually
revealed before the passing of the Prophet ﷺ.
Because as soon as the Prophet ﷺ passes,
Arab tribes begin to leave Islam.
They begin to throw in the top, they
begin to refuse to pay the Zakat.
And Abu Bakr as-Siddiq initiates a campaign
to address that specifically.
Because as soon as the Prophet ﷺ passes,
they begin to leave Islam.
So it's foretelling the reality that there will
be people who give up.
And we're in a time when many, many
Muslims are checking out.
Many, many Muslims are checking out, or are
checked out, and new blood is very important
for that reason.
It's also important, specifically, it's like what Dr.
Asad Tarsim calls, he calls the convert the
canary in the coal mine.
What do we mean by that?
You know the miners, when they go down
into the mine, they had to make sure
that there wasn't toxic gas in the mine
with them.
So they would take a canary in the
little cage, and if the canary died, that
meant what?
Get out of the mine.
Because if the canary can't make it, that
means that the miners are going to die
right after.
And a lot of times, with gas, you
can't necessarily smell it, and you definitely can't
see it.
So a lot of times people would just
end up dead if they didn't know what
it was that killed them.
So they'd carry a canary.
Why?
Poor canaries.
Little murderers of birds, aren't they?
They die before the miners actually get sick.
But the convert is like the canary in
the coal mine of American Islam.
We don't really know some of the things
that are happening.
There's a lot going on that is beyond
what we realize.
If you hear about it in the news,
that means it already got to the news.
There's a lot of things happening in this
society that doesn't get to the news.
There's a lot of things happening that are
not even necessarily outward phenomenon, that are impacting
the reality of our experience.
So the convert is a canary in the
coal mine.
If you look at the converts and you
say, this is working for them, and it's
working to strengthen their iman, and to strengthen
their connection, and to increase them in knowledge,
and to make them people who are empowered
in their practice of Islam, and have been
afforded the opportunity to have a meaningful relationship
with their Lord, if it works for them,
it's going to work for future generations of
Muslims in America.
Why?
If you take people, John's family, as I
understand, are Greek immigrants.
It was probably two generations ago, or three
generations ago, one generation ago, they came here.
But John, how many times walking around school
do you identify necessarily as Greek?
But people that walk up and say, where
are you from?
You don't say Greece.
They think you're from a movie.
You guys don't even know that movie, Greece.
You don't identify.
You say, oh, from Fremont.
Meaning, John's an American kid who may have
descended from Greek ancestry.
So John converts to Islam, if it's working
for him, if he's learning about Islam in
a meaningful way, we've got to look critically
at that.
We've got to say, this is something that
works, because it'll work for our kids, regardless
of where we come from.
But conversely, if there's things that are rubbing
converts the wrong way, and not because they
don't have thick enough skin, or not because
they're just being sensitive, or not because they
were wimps, but because there's something really wrong,
then we've got to look at that as
potential gaps in the mind.
Because if the canaries are dying, then it
may say something very problematic about the reality
for the future people in this country.
And that's something that as a community, we've
got to look deeper at.
Because far too often, there's a dichotomous conversation
around converts and people born Muslim.
And there's almost a tendency to take converts
and make them tokenistic, representative, like trophies almost,
of American Islam.
And that's problematic, because that's not what it's
about.
It's about the new blood that represents what's
going to work for future generations in America.
What would American Islam be like?
Minus Sheikh Hamza.
Minus Malcolm X.
Minus Imam Morsi bin Mohammed.
Minus Siraj Mujahid.
Minus Ingrid Mattson.
She's a Canadian, but she's close enough.
Minus, and so on and so forth.
The list goes on.
It would be a very different situation.
I mean, simply put, I wouldn't be sitting
here.
I wouldn't have known Pervez.
I wouldn't have known any of the people
in the room.
If Sheikh Hamza and Imam Zaid wouldn't have
been there, we wouldn't have had the connections
that we had.
And that's just a scratch on the surface
of the impact that the new blood of
American Islam through conversion has brought.
So the canary and the coal mine is
really, really important.
And then finally, conversion to Islam is a
powerful testimony to Islam as a transformative power
in the life of people and individuals.
To even think about the fact that we
chuckle at, you know, I drank a beer
because I thought wine was prohibited.
People go, oh, that's, you know, that's, ah,
ha, ha.
It's funny.
It was funny.
I laughed, too.
But think about the fact that this is
an individual who may have grown up drinking,
and because of Islam says, you know what,
boom, I don't drink anymore.
Done.
Alcohol's done.
Any number of us who before Islam may
have taken relationships with the opposite * as
something light and frivolous that you can do
whatever you want, however you want with whoever
you want to do it with, becomes Muslim
and says, no, there's a certain way that
I'm going to engage the opposite * in
a responsible way.
And if it's not in the context of
marriage, forget about it.
Transformative, majorly transformative.
There was a brother that I know that
went to prison for robbery, pretty serious robbery.
And he became Muslim in prison and had
a similar experience to what Jonathan said.
He said, I heard the Adhan and it
shook my core.
Brother said he went to the prayer one
time and the person who recited the Fatihah,
he heard it recited, and it shook his
heart.
He knew Islam was true, became Muslim in
the prison, and then learned about Islam.
He gets out and he learned glazing.
You guys know glazing?
Installing glass?
He was a glazer.
He got a job at a glazing company
and eventually he got called for a job
at Bank of America.
And he was installing glass behind one of
the vault areas in Bank of America.
And he said, these people have no idea
that the same person who used to rob
banks is now installing glass in a bank.
And the only thing stopping me from doing
what I used to do is the fact
that I know Allah is watching me.
It's the only thing stopping me.
I'm still the same guy.
Like, it's still me.
And I still remember how to do that.
That's the scary part.
I'm not talking about myself, y'all.
This isn't like a pseudo-religion.
I have a friend, it really was a
friend of mine.
It's a facet, it's a really, really powerful
testimony to Islam as a transformative force.
I just got a call this evening before
leaving the office from a brother in Chicago
who said, I need your nasiha, I need
your advice.
And you never know what you're gonna get
when you're on the other end of that
call.
It could be any number of crazy situations.
I need your advice.
I called him back and said, how can
I help you?
He said, the killing in Chicago is just
too much.
There was 500 people killed last year in
Chicago.
200-something this year so far.
In the last two weeks, there was five
children killed.
Children.
A mother and her child.
He said, it's just too much.
And this is an individual who's already working
in gang intervention, already brokering treaties between different
gangs.
He said, but we've got to take it
to the next level.
And I'm just calling you to get your
advice.
He said, because from 8 p.m. until
2 a.m., the Muslims are taking over
the streets.
We're stopping this.
This is someone who himself spent well over
a decade in prison for killing a person.
But now because he's Muslim, he doesn't even
see it fit for him to sit and
watch killing happen indiscriminately without directly being involved
in stopping it.
And he's already involved in stopping it.
He has done more in a week than
most of us have done in our lifetime
in terms of real social justice.
But he says, I need your advice.
He said, because we met with the brothers.
And from 8 p.m. until 2 a
.m., we're taking over the streets.
He said, what's your advice?
I said, well, since you asked me, I
have two concerns.
Number one, safety.
He said, you don't need to worry about
that.
You guys know what I'm saying.
He said, I said, number two, a lot
of the brothers we're working with are just
off of parole.
And they're on, or they're on parole.
They're just out of prison.
And they can get violated.
He said, we have absolutely no intention on
breaking the law at all.
In other words, we're not going to do
anything illegal because I'm also thinking, you realize
Homeland Security, NSA, FBI, and any other number
of alphabetical acronyms are recording this call right
now.
From 8 p.m. to 2 a.m.,
the Muslims are taking over the streets.
What are people going to think?
They don't have to do anything illegal.
They're intervening to stop people from killing one
another, to go places that the Chicago police
literally won't go.
That's a powerful testimony to personal transformation, to
go from killing people to doing anything you
can to stop other people from killing people.
And that's why they say about those who
had a troubled past, kanu lususan fasadu hususan.
These are people that used to be robbers,
but they became from the elect of the
ummah.
Before Monica gets here, I want to say
something.
This is just to kind of create a
really authentic space.
The night that John said he wanted to
say his shahada, if I would have retired
after that night, I would have felt fulfilled.
And the reason is this.
You probably don't know all of this, but
he said, I'd like to say my shahada
on Sunday.
And we've seen the shahada, too, in our
day, so it's business as usual.
But we still get excited, so everyone comes
around.
I think you got there at like 6
or something.
I said, do you want to say the
shahada before class or after class?
He said, after class.
I said, as you like, whatever works for
you.
Then class got finished.
I said, are you ready to say your
shahada?
He said, no, I'm waiting for my mother.
I said, okay, we can wait a few
minutes.
So we waited a few minutes.
Then I said to her, I said, is
your mother here?
She said, no.
I said, do you want to wait for
her?
And he said in front of the whole
community, she waited nine months for me to
come out of the womb.
I think I can wait a few minutes
for her.
And all of the sisters were like, yeah.
Like in a moment's time, he redeemed half
of the species.
Because of that statement, right?
She finally, yeah.
And then he waited for mom.
And then mom came.
And she held his hand while he said
his shahada.
And I looked up.
I remember looking up and seeing Micah across
the room.
He's crying.
I'm crying, but I'm trying not to let
anybody see that I'm crying.
Mom's crying.
And John's crying.
Everyone's crying.
And there was this moment where I said
to myself, it's happening.
Alhamdulillah.
But there's two things I thought about.
The first one's more problematic than the second
one.
The first one I thought was, how come
I didn't think about doing that?
It didn't even cross my mind.
It didn't even occur to me, take your
parents with you to the masjid for your
shahada.
And the reason it didn't is for so
many people from my generation, our conversion was
part of who knows what part.
It was part of a social rebellion.
It was part of the proverbial rage against
the machine.
It was part of our revolution.
So I'm converting partly because I want to
agitate the situation with the power structure.
How would I take my parents with me?
I want to go and say, I'm Muslim.
Deal with it.
That's part of the 1990s generation ex-culture.
That's the first thing I thought to myself.
How come I didn't think about that?
And the second thing I thought to myself
was, if I had thought about bringing my
mother, or any family member for that matter,
to my shahada, I would not have had
a place that I could have realistically taken
her to.
Because things have changed.
Things have changed a lot.
Even in the 16 or so years I've
been Muslim, things have changed a lot for
Muslims in the Bay Area.
The idea that not only will we welcome
our friends and family members and neighbors and
our colleagues from other faith communities, not only
will we welcome them, but we will make
their accommodation and their feeling comfortable an absolute
priority for our community.
That's a significant shift.
In other words, it's not just like, yeah,
you can bring your friend.
It's like, no, bring your friend and they
will be royalty to us.
Let alone if you bring a family member.
Let alone if you bring your mom.
If you bring your mom, you have to
roll out the green carpet, right?
Green instead of red Muslims.
No, but that reminds me of a situation
I had.
And this is what I mean about the
canary in the coal mine.
My wife and the kids, one year, were
with my mother during Christmas.
And I was on my way to Mauritania
to visit some of my teachers.
And I called my mother, I think on
Christmas Eve or Christmas Day or sometime around
that time.
And she said to me, son, you'd be
really proud of me.
I said, why?
She said, we had a Muslim Christmas this
year.
And I know half of you in the
audience are going, because that's what I thought.
I was like, Muslim Christmas?
I didn't say that to her.
I said, mom, what do you mean?
She said, well, I know that the Fatima
Muhammad's favorite color was green.
So we only put green lights on the
tree.
And instead of putting an angel on top
of the tree, we put a star and
crescent.
I was just like, oh, okay, mom.
Left it at that.
I could have easily said, what?
Haram, bid'ah, shirk?
Not necessarily in that order.
Repeated it three times.
Mom, don't you know?
This is my religion.
My kids are there.
What are you teaching my children?
Trying to pollute the purist, huh?
I said, okay, mom.
And I left it at that.
Probably two years later, and my wife is
here.
She'll tell you if I'm making this thing
up.
Two years later, I was there for Christmas.
My father is a devout Christian, goes to
church.
He's devout.
My mother is kind of like, well, you'll
get it in the story.
And Muhammad, well, actually, I'll tell the story
in a different order.
Before that happened, this is really interesting.
I was cooking in the kitchen, thank God.
And my mother came up, she said, I
still have the star and crescent.
She said, would you put it on the
tree for me?
And that's outside of my comfort zone.
I personally, I just wouldn't feel comfortable doing
that.
Personal conviction, call it what you want to.
But what did I say?
I said, mom, I'm cooking.
I got food on my hands.
I can't do it.
She said, don't say it, fine.
So they did it.
Then, about 10 minutes later, my oldest son,
Muhammad, came to his grandmother.
He said, grandma, I'm confused.
And that's a conversation that many of our
kids, some of them in grad school, if
they had a space to really have the
conversation, they would say, what?
I'm confused.
If we're being honest.
There's a lot of people that are confused.
But when they're young, they're not afraid to
actually admit it.
He said, grandma, I'm confused.
She said, what, honey?
He said, some of us are celebrating Christmas.
Some of us aren't.
I'm confused.
It's going to look a lot like the
future of Islam in America.
Don't be surprised.
And she said, what?
Honey, your grandfather's a Christian.
But you and your brother and your sisters
and your mom and your dad and me,
we're Muslim.
Isn't that what she said?
That's what she said.
And I wasn't like, tap here.
I wasn't like that.
Because that was what she said.
Let it happen as a process.
And if we were to really look back
at the history of Islam, and we're not
Muslim-majority countries, if we studied the history,
we would see that it didn't just show
up.
Islam didn't just show up, that it came
little by little and began to integrate into
the society that it came to.
And there was a negotiation process between the
cultural realities of that country and what they
were experiencing and the Muslims as they came
there.
And the same thing is going to have
to happen here if Muslims are going to
have a sustainable presence in this country.
So having spaces where a mother can attend
her son's shahada and hold his hand and
then she blessed us with some words of
wisdom after his shahada, to me, alhamdulilah, that's
a sign that something very good is happening.
May Allah increase this in Africa.
I think the uncle's question was about how
I personally learned about Islam and experienced it
and then kind of how that translated into
understanding what Islam meant and what being Muslim
meant.
You know, there's like a long version and
a medium version and a short version.
There's not, I don't have like a tweetable
version yet of that story to try to
get it that short.
Because like when you heard John talk about
beginning to ask the question of the reality
of God, that's where it began for me.
And I was both challenged and blessed by
the fact that my household did not have
a standard religion.
My father came from a very traditional black
Baptist family and my mother was nominally Christian
and interestingly converted to Mormonism as a young
lady.
So she was a, what you call a
Jack Mormon.
She was a Mormon that wasn't particularly adherent
to her faith.
But she was interestingly, the Mormons, every single
time my mother got sick, it was in
the hospital or had a child or a
birthday, she had left the church 20 plus
years before that.
They still would come check up on her.
They'd know if she was in the hospital.
They knew she was there and they'd show
her in the hospital.
I don't even know how they knew, but
they did.
So I didn't have like a state religion,
so to speak, or a standard religion in
the house.
So asking the question of God's presence and
reality was a personal one.
The Nation of Islam was the first opportunity
that I had to look at anything outside
of standard kind of the Christian offerings.
So I first heard about the Nation of
Islam through my older brother, or heard about
it through hip hop music and then joined
the Nation of Islam and through his experience
of the Nation of Islam, met a Sunni
Muslim named Bilal, Imam Bilal.
And then he told me about Islam.
So when I left high school, I identified
as a Muslim, but I hadn't said my
shahada.
And Yahya Rodis and I went to school
together since like sixth grade.
So we were both on this kind of
spiritual journey traveling together.
And then in high school, we began to
meet Muslims.
And then we met Brian Davis, now known
as Mustafa Davis.
And he and I were at sushi one
day.
This is the media version.
But we were at sushi one day and
he says to me, I'm thinking about revisiting
religion.
I said, you should become Muslim.
He said, are you a Muslim?
I said, no, but my brother is.
He said, well, what do they believe?
I said, they believe in the oneness of
God, and they believe in Prophet Muhammad, sallallahu
alayhi wa sallam.
He left and went to Barnes and Noble
with the intention to buy a Bible.
Look, he goes with the intention to buy
a Bible.
And on his way into the religion sections,
comes to Eastern Philosophy and sees the book
Muhammad by Martin Lins.
He picked it up and he said that
all of the Abu Ibn, Abu Ibn.
This is really hard to give a lecture
while you guys got that.
I don't know if I'm going to concentrate.
Wait till that passes.
He said, all the Abu Ibn.
Confused him because the genealogy of the Prophet
ﷺ at the beginning of the lineages at
the beginning of the book.
He said, I was confused, so I put
it back on the shelf.
But right next to it was the Qur
'an.
And he picked up the Qur'an and
opened it to Surah Maryam.
And Ustadh Ali is here, Ustadh Ali Atai,
and I wouldn't even attempt to begin talking
about anything about the Bible while he's anywhere
in my proximity.
But I would say that coming from a
Christian family and coming from a Christian framework
to read Surah Maryam is going to rock
your world.
Because it's so crystal clear.
It's such a crystal clear conversation.
So he said he read it and he
wept in the bookstore.
And he took the Qur'an home with
him.
He said, but I didn't read anything else
because I was afraid I would find something
that I didn't like.
So I only read Surah Maryam.
I only read Surah Maryam.
That was Wednesday.
By Friday he was Muslim.
He went to the masjid and became Muslim.
And he came back to campus and he's
now the resident As-salamu alaykum, my brother
guy on campus with the kufi and the
beard and so on and so forth.
And then he took me to MCA the
day I became Muslim.
So it was kind of this feedback loop.
What happened in my heart?
There was two things.
One was clarity around the divine.
And what I mean by that is what
you heard John talk about his comments about
questioning the supposed divinity of Christ and then
understanding Allah as the only true one God
and experiencing that.
And then secondly, the universality of prophecy in
Islam, that Islam accepts the previous prophets and
the previous dispensations and the previous revelations was
very important to me because I didn't want
to do a religion that was the my
way or the highway religion.
If it wasn't going to be inclusive, I
couldn't do it.
So the inclusivity.
And honestly, my first introduction to the Prophet
sallallahu alayhi wa sallam was through the pamphlet
Muhammad in the Bible translated by Dr. Jamal
Badawi.
And unfortunately, I spent more time arguing with
Christian friends and peers with the pamphlet than
I did actually meditating on it.
Because, you know, people would like to use
those things for fuel.
But yeah, that's what it was for me.
Did that answer your question?
Yes.
When Islam started.
What do you mean?
That's the big question.
When Islam started?
Yes.
You mean Islam with a capital I or
Islam with a lower case I?
None of the above.
None of the above.
All of the above.
Yeah.
Islam with a capital I began with the
advent of Sayyidina Muhammad sallallahu alayhi wa sallam.
Islam with a lower case I, if you
understand the framing here, began when Allah created
the heavens and the earth.
That everything in the heavens and the earth
is a mission to Allah.
But Islam in this most recent manifestation came
with the beloved Sayyidina Muhammad sallallahu alayhi wa
sallam as an affirmation of all of the
previous prophets.
But it's always been the way of Allah.
Are there any other questions?
Yes, ma'am.
Yeah, I just wanted to make a comment
to the gentleman over here.
One of the things when people who convert
to Islam meet, aside from what's your name
and where are you from, like, you know,
where do you live and so on, how
did you become Muslim?
Everybody has their own story.
It's our own fingerprint.
It's quite unique.
And I'd like to mention one thing that
I just got a phone call about today.
Some of you know my husband, Dr. Nazir
Ahmed, who translated the Quran into easy American
English.
Somebody had read his Quran translation on his
website.
This is in India.
He's in India still.
And the first day of Ramadan, that person
became Muslim.
That's in India.
And that's just the website.
So, what a blessing.
I've always wondered because I've had friends who've
been converts and I've met people who have
been Muslim for, you know, two decades.
And I would never ask them how they
became Muslim because I thought that at what
point does one stop being, you know, at
what point does one stop being a convert?
At what point does one, do you ever
feel like, you know, maybe I shouldn't be
asked all the time, like, hey, how did
you convert?
And I just don't know what's appropriate or
not appropriate because I figure the point is
that they're Muslim now and we have to
help them, help any Muslim, whoever they are
or whatever.
But just at what point, you know what
I'm saying?
Yeah, I mean, I hear you asking a
deeper question.
And it's almost kind of like when do
converts stop being trophies and when do they
become members of the community?
Because it's really not even so much what
you're asking but how you're asking it.
And I'll give you one gauge.
When people have names and they're not called
new brother, I'm not trying to be funny.
The new brother or the new sister has
a name.
Her name is Salih or her name is
Salma or her name is Su'aib or
her name is whatever.
And his name is Juan or his name
is Jeffrey or his name is Ahmed.
He's not just a new brother, he's a
person.
And this is what I heard the auntie
trying to highlight is that everyone has an
individual story.
I mean, you never stop being a convert.
The sahaba never stop being converts.
They were people who embraced Islam from a
different faith.
That reality never goes away.
They may establish iman as a reality in
themselves between them and Allah to where they
go from just being Muslim to being mu'min
as many of the sahaba did.
The sahaba did, obviously, radhi allahu akbar jami
'ah.
So then you become a mu'min.
But that's a reality only known between them
and Allah.
The social realities of being a convert and
having the majority of one's family being from
another faith community is never going to stop
impacting one's experience.
And if it does, it probably means that
they're out of touch.
And it's something that they should be really
worried about.
If they're not in touch with their family,
that healthy agitation isn't always there.
They're like, yo, there's some difference here.
But at what point does a person just
get to be a member of the community?
That's what I hear you asking.
And that onus is on us.
It's when we say like, mashallah, when someone
moves to the new community and say they
got a job at a company and so
they move to Pleasanton.
When they come to me and say like,
oh, you're new.
Oh, how's the job?
What do we say?
Oh, welcome to the community.
Mashallah, Friday night, Sunday night.
We're not weird about it.
Because they're just new.
So when someone's new, we don't have to
be like, oh, hi, new brother.
What's your story?
Just be natural.
This is your brother.
We're all Muslim.
And I think an even deeper question to
ask is, how many of our youth are
having conversion experiences that are born Muslim?
They're born Muslim in Muslim families.
I know Muslim families that don't even know
that their children are atheists.
They'll get up and pray with them, but
they don't even know that the kids don't
even believe in Allah.
So how many Muslim kids from Muslim families
are basically converts once the light goes off?
May Allah make it easy for all of
us.