Category: Uncategorized

Name: Ibrahim Kidwai

Date: 8/17/23

English 2150

Annotated Bibliography

Abbas, H. (2007). Islamic political radicalism in Pakistan. The Washington Quarterly, 30(3), 7-19.

1. Examines the growth of Islamic extremism in Pakistan and its effects on the country’s politics, society, and relations with the West. 

2. Analyzes the origins and ideology of Pakistani militant groups, their links to al-Qaeda, reasons for their swelling popularity, and repercussions of an Islamist takeover on Pakistani stability.

3. Written for policymakers, journalists, and scholars studying South Asian politics and Islamic movements.  

4. Directly relevant to understanding radical Islamist trends in the contemporary Muslim world.

5. Provides nuanced assessment situating extremism within Pakistan’s complex internal dynamics.

6. Relies heavily on the author’s expertise but is overall well-sourced and balanced.

Afsaruddin, A. (2013). What sharia law means: Five questions answered. The Conversation. https://theconversation.com/what-sharia-law-means-five-questions-answered-79325

1. Aims to explain the meaning and role of Shariah law in Islam to a general audience.

2. Provides overview of origins, sources, interpretations, legal rulings, and modern debates surrounding Shariah.

3. Accessible introduction geared towards non-specialist Western readers.  

4. Succinctly summarizes key aspects of Shariah relevant to essay topic.

5. Answers common questions and clarifies misunderstandings about nature of Islamic law.

6. As short primer, lacks nuance but serves as solid starting reference on the subject.

Ahmed, S. (2012). What is Islam? The importance of being Islamic. Princeton University Press.

1. Book examines the existential question of what it means to be Muslim in the contemporary world. 

2. Combining theology and anthropology, analyzes core Islamic beliefs on God, prophecy, and religious practice as well as debates on Islamic reform and identity. 

3. Aimed at general readership interested in religion and politics.

4. Provides comprehensive scholarly overview of theological foundations of Islam. 

5. Unique in bridging traditional Islamic sources and modern critical theory.  

6. Well-researched overall, but shaped by author’s reformist perspective.

Ernst, C. W. (2004). Eternal garden: Mysticism, history, and politics at a South Asian Sufi center. Oxford University Press.

1. Ethnographic study of mystical Islam at the shrine of Mu’in al-Din Chishti in India.

2. Examines the shrine’s history, patronage, rituals, interfaith connections, and political controversies. 

3. Academic monograph written for Islamic studies specialists.

4. Highlights Sufism’s cultural influence in South Asia and syncretism with Hinduism.

5. Combines extensive fieldwork with analysis of primary Persian texts.

6. Balanced account situating the shrine in its unique context.

Esposito, J.L. (2019). Islam: The straight path. Oxford University Press. 

1. Standard textbook overview of Islam for undergraduate education.

2. Traces Islam’s origins and development, beliefs, rituals, law, and cultural diversity across sects and regions.

3. Comprehensive survey geared for students seeking broad introduction.

4. Succinctly summarizes main tenets and practices of Islam.

5. Integrates theological and historical perspectives.

6. Accessible and mostly neutral, but skips some complex controversies.

Ghaly, M. (2012). Biotechnology and the Islamic ruling on changing human genes. Zygon, 47(2), 434-450.

1. Discusses debates on ethics of genetic engineering within Islamic bioethical scholarship.

2. Analyzes arguments from primary Arabic juridical texts to derive Islamic principles on altering human genes. 

3. Academic article written for specialized bioethics and Islam readership.

4. Highlights how Islamic bioethics approaches novel technologies based on interpreting scripture.  

5. Traces nuances across historical and modern Islamic legal rulings.

6. Well-researched analysis limited to Sunni perspectives on the issue.

Gottschalk, P., & Greenberg, G. (2008). Islamophobia: Making Muslims the enemy. Rowman & Littlefield Publishers.

1. Scholarly examination of anti-Muslim prejudice and propaganda in the West.

2. Traces historical roots and contemporary surge in negative stereotypes fueling discrimination against Muslims.

3. Written to inform policymakers and general readers about this pressing social issue.  

4. Central to understanding how geo-politics and media shape Islam’s image.

5. Covers wide range of material from films to legal cases demonstrating Islamophobia. 

6. Limited focus on the American context.

Kramer, M. (2003). Coming to terms: Fundamentalists or Islamists? Middle East Quarterly, 10(2), 65-77. 

1. Article debating the terminology used to describe political Islamic movements.

2. Argues against the term “fundamentalist” and for greater usage of “Islamist” on theoretical and practical grounds.

3. Aimed at scholars and policy analysts working in the Middle East.

4. Relevant to essay’s discussion of Islamic revivalist movements and debates on interpreting Islam. 

5. Traces the history of both terms and problems in their common employment.

6. Well-argued but largely theoretical distinctions lacking empirical grounding.

Lipka, M. & Hackett, C. (2017). Why Muslims are the world’s fastest-growing religious group. Pew Research Center. https://www.pewresearch.org/fact-tank/2017/04/06/why-muslims-are-the-worlds-fastest-growing-religious-group/

1. Statistics-based article reporting on Muslim population growth for general readership. 

2. Summarizes demographic data on Muslim birth rates, lifespan, age distribution and conversion rates accounting for Islam’s spread.

3. Aimed at non-specialist audience interested in religious trends.

4. Quantifies key facts about Islam’s global followers relevant to essay topic.

5. Draws on Pew Research Center’s extensive data resources.

6. Limited explanatory analysis on implications of Muslim population growth.

Lipman, J.N. (1997). Familiar strangers: A history of Muslims in Northwest China. University of Washington Press.

1. Scholarly examination of Muslim communities in China’s Xinjiang region from 1800 to 1949. 

2. Focuses on interplay between Chinese Muslim and Han ethnic groups, blending of customs, and effects of Muslim rebellions.

3. Academic monograph for specialists in Chinese ethnic studies.

4. Relevant to essay’s discussion of cultural diversity within Islam.

5. Synthesizes Chinese and Western sources to reconstruct overlooked history.

6. Emphasizes state-ethnic minority power relations over analysis of religious practices.

Mernissi, F. (1991). The veil and the male elite: A feminist interpretation of Islam. Perseus.

1. Pioneering feminist critique of patriarchal structures and gender ideology in Islam.

2. Argues misogynist tendencies stem from misinterpretations of Islamic texts by male elites. Calls for egalitarian re-reading of the early tradition.

3. Groundbreaking work aimed at general Muslim and feminist readerships. 

4. Highly relevant to the essay’s examination of women’s issues in contemporary Islam.

5. Combines theological arguments with historical analysis in an accessible style. 

6. Focuses exclusively on textual sources, lacking fieldwork exploring lived realities.

Nasr, S.H. (2015). Islam: Religion, history, and civilization. HarperOne. 

1. Authoritative comprehensive textbook on all dimensions of Islamic tradition.

2. Traces doctrinal history from the Quran to modern movements, philosophy, law, rituals, art, and cultural embodiments across Muslim world.

3. Reference work geared for students seeking in-depth understanding.

4. Essential source summarizing Islam’s origins, diversity, and evolution.

5. Integrates extensive scholarship from a traditional Islamic viewpoint.  

6. Emphasizes theological narrative over critical historical analysis.

Ousmane, O.M. (2012). Beyond Timbuktu: An intellectual history of Muslim West Africa. Harvard University Press.

1. Surveys key intellectual figures and written traditions that shaped West African Muslim scholarship and society.

2. Spans the iconic Timbuktu madrassas to Pan-African philosophy, emphasizing transmission of knowledge. 

3. Academic work for scholars of African and Islamic history. 

4. Highlights cultural diversity within Islam’s intellectual heritage.

5. Draws from Arabic primary sources largely unknown in the West.

6. Could provide more contextualization in broader social developments.

Pew Research Center. (2007). Muslim Americans: Middle class and mostly mainstream. https://www.pewresearch.org/wp-content/uploads/sites/7/legacy-pdf/muslim-americans.pdf

1. Data-based study profiling the attitudes and demographics of Muslim Americans.

2. Reports on views on politics, social issues, terrorism, identity, and experiences of discrimination.

3. Survey report aimed at journalists, policymakers, and the general public.

4. Valuable statistics illustrating Muslim integration patterns in the West.

5. Part of Pew’s rigorous survey research on religious groups. 

6. Provides a snapshot at one point in time; attitudes evolve over generations.

Ramadan, T. (1999). To be a European Muslim. Islamic Foundation.

1. Philosophical work reflecting on challenges of Islamic identity for Western Muslims.

2. Calls for articulating an authentically European Islam true to both sides of identity.

3. Written for educated Muslim readership navigating Western secular environments.

4. Explores questions of belonging, ritual, law, and politics surrounding Muslim minorities.

5. Blends intellectual history and cultural analysis unique among Muslim reformist thinkers.

6. Focuses on British context with less insight on continental European experiences.

Shah, I. (2015). The blood print of terror: Trauma, violence, and politics in the Indian novel. Comparative Studies of South Asia, Africa and the Middle East, 35(3), 544-562. 

1. Scholarly literary analysis of depictions of communal violence in Indian fiction.

2. Examines metaphors, imagery, and symbolism writers use to convey trauma of ethno-religious conflict.

3. Academic article aimed at researchers of postcolonial and South Asian literature.

4. Provides insight into cultural impacts of communal tensions involving Muslims in India.  

5. Makes sophisticated intertextual arguments linking tropes across select novels.

6. Focuses on textual analysis without much contextual grounding of the works.

Name: Ibrahim Kidwai

Date: 8/17/23

English 2150

Assignment 3

Islam is one of the largest religions in the world, with over 1.9 billion adherents comprising 24.1% of the global population (Lipka & Hackett, 2017). As both a theological belief system and lived cultural reality, Islam possesses a multifaceted depth that defies simplistic explanations. This essay provides an overview of Islam’s origins, fundamental doctrines, diverse interpretations, spiritual rituals, legal codes, and varied cultural expressions across different regions. Understanding the complex world of global Islam requires examining its textual sources, evolutionary history, theological controversies, diverse cultural embodiments, and lived experiences of Muslims worldwide.

Islam’s foundation lies in the teachings of the Prophet Muhammad, who was born in 570 C.E. in Mecca. Muslims believe God chose Muhammad as the final prophet to continue the monotheistic legacy of Biblical figures like Abraham, Moses, and Jesus (Esposito, 2019). The revelations Muhammad received from God over 23 years were compiled into the Quran, the sacred scripture of Islam. Other sources of authority include the Hadiths (sayings and traditions of Muhammad) and Shariah (Islamic law derived from Quranic principles). In 622 C.E., persecution led Muhammad and his followers to migrate from Mecca to Medina, an event known as the Hijrah that marks the beginning of the Islamic calendar (Ahmed, 2012). Through conversion and conquest, Islam spread rapidly during the 7th and 8th centuries across North Africa, Spain, the Middle East, Central Asia, and parts of India and China. This early period saw the emergence of theological schools, Islamic civilization’s “golden age” of intellectual achievement, and the maturation of Islamic sciences and art forms. 

At the core of Islamic theology is absolute monotheism, or Tawhid. Muslims worship only one God, known as Allah in Arabic, and view Muhammad only as His final messenger, not a divine being (Nasr, 2015). Islam teaches God has sent messengers to all people, culminating with Muhammad as the “seal of the prophets” who restored monotheism after previous distortions. Islam accepts earlier Judeo-Christian prophets but believes their messages became corrupted over time. Another key tenet is belief in angels, holy books like the Torah and Bible, prophets, and a final day of divine judgment. Daily Muslim practices like five obligatory prayers and fasting during Ramadan seek to strengthen humankind’s God-consciousness and moral character.

On theological matters, Islam is not monolithic. Two major sects emerged early on – Sunnis (~90% of Muslims today) and Shiites (~10%) – due to disputes over leadership succession after Muhammad’s death. Mystical Sufi traditions also took root. In medieval India, hybrid Indo-Islamic devotional cults like Sikhism emerged fusing Hindu and Muslim elements (Ernst, 2004). Modern Islamic revivalism has spawned diverse movements ranging from relatively liberal Modernists to ultraconservative Salafists who rigidly reject later theological innovations (Kramer, 2003). Debates continue on how to interpret Islamic scriptures – some argue for strict literalism while others view them more contextually. Intra-Muslim diversity belies stereotypes of Islam as dogmatically uniform.

Ritual practices known as the Five Pillars give structure to Muslim spiritual life. These include: 1) The shahada, or profession of faith (“There is no god but God, and Muhammad is his messenger”); 2) Salat, performing five daily prayers facing Mecca; 3) Zakat, giving 2.5% of one’s wealth as alms; 4) Sawm, fasting during daylight hours in the month of Ramadan; and 5) Hajj, pilgrimage to Mecca required once in a lifetime for able Muslims (Esposito, 2019). These rituals cultivate virtues like self-discipline, charity, empathy for the poor, and equality of all believers before God. Mosques have traditionally been centers of communal life providing religious education, welfare services, and venues for major life rituals like weddings and funerals.

In addition to guiding personal piety, Islam provides a legal and ethical framework for social life. Classical Shariah law addresses domains like crime, economics, sexuality, hygiene, and warfare (Afsaruddin, 2013). Deriving laws directly from scriptural sources, Shariah theoretically applies God’s timeless guidance to contingent human affairs. Historically, Islamic regimes implemented Shariah to varying degrees alongside secular legal codes. Today, most Muslim-majority countries have Western-style legal systems except Saudi Arabia and rural parts of Afghanistan and Pakistan. Shariah still governs private religious matters like marriage, divorce, and inheritance for many Muslims. Debates continue on how to best apply Islamic ethics and legal principles in the modern world. 

Culturally, Islam embraces tremendous diversity reflecting its global reach. Indo-Persian Islamic civilization produced magnificent architectural monuments like the Taj Mahal along with poetry, art, and music infused with Hindu influences (Shah, 2015). West African Muslim societies practiced a culturally adapted Islam intermingled with animist traditions, while Sufi orders provided spiritual cohesion (Ousmane, 2012). Chinese Muslims developed distinct cuisines and architecture melding Islamic and Confucian values (Lipman, 1997). These examples reveal how Islam historically adapted to diverse cultures while retaining continuity in core beliefs and practices. Modern Muslim communities exhibit equally diverse cultural expressions shaped by unique local contexts.

Gender roles and norms vary greatly across Muslim societies. Though early Islam improved women’s status in 7th century Arabia, later classical texts couched gender hierarchy in theological terms (Mernissi, 1991). Today, Muslim feminists argue for more egalitarian interpretations of scripture. While conservative Muslim societies like Saudi Arabia restrict women’s public presence, countries like Bangladesh, Pakistan, and Indonesia have elected women as heads of state. Debates continue on women’s status, sexuality, and family law reform in Islam. No simple generalizations can encapsulate the complex realities of over 1.6 billion Muslim women worldwide.

Modern geopolitics has impacted public perceptions of Islam. Events like the 1979 Iranian Revolution, Gulf Wars, 9/11 attacks, and emergence of extremist groups like ISIS have fueled Islamophobia in the West (Gottschalk & Greenberg, 2008). Discrimination against Muslims remains common in countries like the U.S., seen in profiling, vandalism of mosques, and harassment of women wearing hijabs. However, Muslims have grown more socially integrated in Western diasporas over generations. For example, second-generation Muslim Americans espouse more progressive views on issues like homosexuality and women’s rights compared to foreign-born immigrants (Pew Research Center, 2007). Global connectivity and migration patterns continue to shape the evolution of Islam worldwide. 

In recent years, some Muslim nations have seen resurgence of fundamentalist movements aiming to impose strict Sharia law. Groups like the Taliban in Afghanistan and Islamic political parties in Pakistan have sought to reverse liberal reforms and regulate social behavior to mesh with literalist Islamic norms (Abbas, 2007). Women often face diminished civic participation and compulsory veiling under such movements. Backlash against perceived Western cultural imperialism helps explain this “Islamic revivalist” trend in parts of the Muslim world. However, it remains contested both inside and outside of Muslim communities.

Islam also faces new questions in the modern world. Muslim jurists debate bioethical issues like organ donation, cloning, and euthanasia based on interpreting scripture (Ghaly, 2012). Integrating Islam with principles of universal human rights and religious pluralism continues to spur legal reforms and theological self-examination. Questions of Islamic identity and community loom large for Muslim minority populations in secular Western countries. Issues like accommodating ritual practices, wearing religious attire, and tackling discrimination preoccupy Western Muslims (Ramadan, 1999). Globalization forces ongoing adaptation in articulating Islamic ethics.

In summary, Islam possesses an intricate history and diverse theologies, cultures, and practices. Core beliefs in monotheism, Muhammad’s prophecy, and practices like prayer and charity shape Muslims’ lives across ethnicities and nations. Differences in interpreting scripture and applying Islamic principles to modernity generate vigorous internal debates. Islam’s universal ideals have interacted with local contexts, producing pluralized embodiments of the faith unified by common values and rituals. Gaining nuanced understanding of Islam requires looking beyond polemics and instead exploring the lived experiences of real Muslims in all their variety.

Works Cited:

Abbas, H. (2007). Islamic political radicalism in Pakistan. The Washington Quarterly, 30(3), 7-19.

Afsaruddin, A. (2013). What sharia law means: Five questions answered. The Conversation. https://theconversation.com/what-sharia-law-means-five-questions-answered-79325  

Ahmed, S. (2012). What is Islam? The importance of being Islamic. Princeton University Press.

Ernst, C. W. (2004). Eternal garden: Mysticism, history, and politics at a South Asian Sufi center. Oxford University Press. 

Esposito, J.L. (2019). Islam: The straight path. Oxford University Press.

Ghaly, M. (2012). Biotechnology and the Islamic ruling on changing human genes. Zygon, 47(2), 434-450.

Gottschalk, P., & Greenberg, G. (2008). Islamophobia: Making Muslims the enemy. Rowman & Littlefield Publishers. 

Kramer, M. (2003). Coming to terms: Fundamentalists or Islamists? Middle East Quarterly, 10(2), 65-77.

Lipka, M. & Hackett, C. (2017). Why Muslims are the world’s fastest-growing religious group. Pew Research Center. https://www.pewresearch.org/fact-tank/2017/04/06/why-muslims-are-the-worlds-fastest-growing-religious-group/

Lipman, J.N. (1997). Familiar strangers: A history of Muslims in Northwest China. University of Washington Press. 

Mernissi, F. (1991). The veil and the male elite: A feminist interpretation of Islam. Perseus. 

Nasr, S.H. (2015). Islam: Religion, history, and civilization. HarperOne.

Ousmane, O.M. (2012). Beyond Timbuktu: An intellectual history of Muslim West Africa. Harvard University Press.

Pew Research Center. (2007). Muslim Americans: Middle class and mostly mainstream. https://www.pewresearch.org/wp-content/uploads/sites/7/legacy-pdf/muslim-americans.pdf

Ramadan, T. (1999). To be a European Muslim. Islamic Foundation. 

Shah, I. (2015). The blood print of terror: Trauma, violence, and politics in the Indian novel. Comparative Studies of South Asia, Africa and the Middle East, 35(3), 544-562.

Ibrahim Kidwai

The Path Toward Redemption

8/9/2023

English 2150

The journey of redemption holds universal appeal, drawing us into tales of personal struggle and awakening. In the personal narratives “Some May Call It a Miracle,” “The Halls of Mepham High,” and “My Battle with Depression,” the authors utilize rhetorical techniques to chronicle their paths from darkness into light. Despite differences in their stories, common themes of despair, discovery of faith, and ultimate transformation emerge. The authors establish narrative credibility through emotional vulnerability and honesty. By crafting a coherent narrative arc, they provide hope to readers seeking their own salvation. 

In the first narrative, “Some May Call It a Miracle,” the author documents her journey to Islam during a period of depression and heartbreak. Despite not being raised Muslim, she finds solace and community at a mosque during her darkest moments. The second piece, “The Halls of Mepham High,” traces a teen’s battle with drug addiction and eventual spiritual awakening through reconnecting with his Muslim faith and Quran. Finally, “My Battle with Depression” explores a young woman’s struggle with mental illness and her motivation to help others based on her experience. While seemingly different on the surface, similarities arise in the emotive appeal and allegorical nature employed to convey universal messages about the resilience of the human spirit.

A key rhetorical technique utilized by all the authors is pathos, drawing readers into their struggles through emotional vulnerability. In “Some May Call It a Miracle,” the author candidly shares hitting emotional “rock bottom,” stating she was “actually, to be very honest, it was more like crying and praying and finding myself there for almost 20 minutes.” Such raw honesty immediately garners empathy, as she paints a vivid portrait of her suffering. Similarly, in “The Halls of Mepham High,” the author reveals his painful addiction, admitting “I barely paid attention in the Zoom calls because it was during the COVID pandemic. I roamed the streets in search of connection. I found it in the form of a joint passed amongst other lifeless souls.” His stark description elicits compassion by highlighting the depth of his loneliness. Finally, the author of “My Battle with Depression” evokes emotion through her metaphor of depression as “the worst day you’ve ever had” that recurs daily, resonating with anyone experiencing mental anguish. By boldly excavating their lowest moments, the authors establish ethos and deepen engagement through pathos.

In addition to pathos, the allegorical nature of the narratives creates a mythical, fable-like quality, amplifying their universal resonance. The authors present themselves as archetypal protagonists on a spiritual quest. In “Some May Call It a Miracle,” the author’s discovery of faith emerges symbolically through moments like a parking lot full of sleet that suddenly clears, which she interprets as a sign from God. This mythical element makes her tale feel metaphorical rather than literal. Similarly, the reclusive addict in “The Halls of Mepham High” unearths his abandoned Quran, portrayed as a turning point in his redemption journey. While specific details vary between the stories, each author constructs their experience as an allegorical test of faith rather than purely personal. This literary technique broadens their narratives’ significance.

Finally, the essays’ narrative structure reinforces their allegorical nature. All three follow Freytag’s dramatic arc – exposition of a problem, rising action of suffering, climax of despair, falling action of discovering faith, and denouement of transformation. This coherent narrative structure makes the tales feel epic and mythical. For instance, “My Battle with Depression” introduces the issue, details escalating depression, builds to a crisis, pivots with the emergence of purpose, and ends with determination to help others. The authors emphasize not the details of their lives, but the universal process of struggle and growth. Their stories feel archetypal because of their strategic narrative construction.

Through raw emotional appeals, allegorical style, and dramatic structure, the authors provide redemption narratives that illuminate shared truths about resilience. They establish ethos by boldly revealing painful personal details, deepening engagement through pathos. Symbolic elements and cohesive arcs amplify the stories’ mythic nature. And while the particulars differ, each piece underscores that we all seek light in our own darkness. These narratives highlight that redemption lies in discovering faith in oneself and a guiding purpose. Through masterful rhetorical techniques, the authors offer catharsis, empathy, and hope to readers on their own precarious journeys toward salvation.

Works Cited:

Staff, MG. “How Allah Showed up for Me When I Was at My Lowest.” Muslim Girl, 6 Jan. 2022, muslimgirl.com/how-allah-showed-up-for-me-when-i-was-at-my-lowest/. 

Woloszynski, Erica. “Trapped in Darkness: A Personal Narrative on Depression.” Medium, 8 Oct. 2016,  medium.com/@wolosze/trapped-in-darkness-a-personal-narrative-on-depression-7272da0a5f52. 

Here is how I would respond to the worksheet questions from the perspective of a 19 year old college student:

Describe your overall ability to pay attention when it comes to school work (<100 words):
My ability to pay attention in school is not great. I’m easily distracted by my phone and social media and have a hard time focusing on class lectures or studying for more than 20 minutes at a time before needing a break. I’m constantly multitasking which makes it hard to give my full attention to schoolwork.

On a scale of 1 – 10, indicate how addicted you are to you phones:
9 – I’m extremely addicted to my phone. I’m constantly checking it, scrolling through apps, and relying on it for entertainment and distraction. It’s very hard for me to put my phone away and focus.

While reading “My Distraction Sickness” please note how long it takes you to get through the piece (Google says it’s a 45 min read); also, count the number of times you get distracted (for whatever reason) and tally them at the end:
It took me about 60 minutes to read the article because I got distracted checking social media, texting, etc about 15 times throughout.

Describe the tone of all three articles, how do they differ? (<100 words):
“My Distraction Sickness” has a very negative tone about the dangers of distraction. “In Defense of Distraction” is more positive about the benefits of distraction. And “The Epidemic of Distraction” has a balanced tone, acknowledging pros and cons.

What are Sam Anderson’s primary arguments in defense of distraction? (see part III of In Defense of Distraction) Do you find them convincing? Why or why not (<150 words):
Anderson argues distraction provides mental breaks, can stimulate creativity, and leads to accidental discoveries. I find his arguments somewhat convincing as I do think taking social media/texting breaks helps me recharge and being online exposes me to new ideas. But distraction clearly hurts my productivity and focus too.

After reading all three articles, what are your thoughts on this “epidemic of distraction”? (<50 words):
The constant distractions of modern technology are definitely harming my attention span and ability to focus. But occasional distractions can also be fun and provide mental breaks. Moderation is key.

I remember when my brother started changing. At first it was so gradual, just staying out a little later or sleeping in more on weekends. But soon he stopped joining us for dinner, stopped responding when I knocked on our bedroom door. He missed school constantly and ignored my parents’ lectures. His eyes lost their usual mischievous glint, instead turning dull and vacant. I would wake at night to find his bed empty, only to hear the front door quietly click shut near sunrise, the stench of cigarettes lingering behind him. He grew more and more distant, a ghost haunting our home. I missed my partner-in-crime, the big brother who used to make me laugh hysterically at his antics. Now it seemed like that person had died, leaving this imposter in his place. I didn’t understand what was happening to the brother I once idolized. I only knew I wanted him back. So late at night, I would creep to his side of our bedroom and quietly pray to God to bring him home again. To rekindle that light within him that seemed to have gone out.

Story: The story describes my personal journey overcoming drug addiction and rediscovering my Muslim faith during high school. It recounts how I started using drugs to numb loneliness and pain, sank deeper into addiction, and eventually found a path to recovery through reconnecting with Islam and building a community at my local mosque.

Situation: This story explores themes of addiction, isolation, spirituality, and redemption. It highlights how community and faith can provide meaning and hope, even in life’s darkest moments. The story aims to inspire others struggling with addiction or doubt to keep seeking the light within.

Question 1: How can a renewed connection to religion and community help overcome addiction and find purpose?

Story: The story describes my personal journey overcoming drug addiction and rediscovering my Muslim faith during high school. It recounts how I started using drugs to numb loneliness and pain, sank deeper into addiction, and eventually found a path to recovery through reconnecting with Islam and building a community at my local mosque.

Situation: This story explores the isolating nature of addiction and the power of human connection. It suggests that finding meaning and community may be key factors in recovering from substance abuse.

Question 2: What role can community play in helping to overcome addiction?

Story: The story describes my personal journey overcoming drug addiction and rediscovering my Muslim faith during high school. It recounts how I started using drugs to numb loneliness and pain, sank deeper into addiction, and eventually found a path to recovery through reconnecting with Islam and building a community at my local mosque.

Situation: This narrative examines how adversity can lead to growth. Specifically, it suggests that the hardships of addiction created an opportunity to rediscover meaning, purpose, and connection through religion.

Question 3: How can overcoming adversity open opportunities for spiritual growth?

Ibrahim Kidwai

“The Halls of Mepham High”

Eng 2150

The halls of Mepham High used to swallow me whole. Thousands of students crammed those endless corridors, but I wandered alone. Freshman year drifted by in a friendless haze—a ghost haunting classes, returning home to lock my bedroom door. I numbed the loneliness with whatever marijuana I could sneak or steal. But the highs always faded, leaving me more hollow than before. By sophomore year, I barely paid attention in the Zoom calls because it was during the COVID pandemic. I roamed the streets in search of connection. I found it in the form of a joint passed amongst other lifeless souls. We weren’t friends—just a cluster of bodies chasing oblivion. But we had each other to lean on as we waited for the comforting chemical embrace to enfold us. It didn’t matter where it led, as long as we went together. My immigrant parents tried to intervene, to pull me back from the brink. I retreated further, shutting out their pleas, shouts and tears. Didn’t they know I was already lost? Hope was a luxury I could no longer afford. I sank deeper into addiction’s quicksand, so slowly I barely noticed. Until I was in over my head with no solid ground left beneath me. 

The night everything changed, I had scored some marijuana. I smoked one joint after another until a few roaches taunted me. They could dissolve this misery forever. My fingers trembled holding them, heart pounding in anticipation of silence. But something flickered in the recesses of my mind—the faint memory of a different remedy. I dug through piles of stuff until I unearthed a small Quran tucked away safely in a closet since middle school. Its gilded edges and ornate Arabic calligraphy glinted in the dim light. I traced my fingers over the intricate words, mouthing verses half-remembered. As dawn broke, I recited from its passages until tears flooded my eyes. The long-dormant seed of my Muslim identity pulsed with the faintest beat of life. At the mosque the next Friday, I gathered the courage to approach a circle of men after prayer. They welcomed me without judgment or pretense. Each week, I revealed more of my shrouded truths and they listened. They became my oasis, a refuge where I confessed pains long-buried. With caring patience, they walked me through the tenets I had abandoned years before. Through them, the teachings resonated with new relevance. 

Under their gentle guidance, I performed my first true salat in years. Kneeling prostrate, my forehead pressed into the carpet. The tears flowed freely as I connected with Allah in a way my addiction had severed. I felt His presence filling spaces left hollow inside me. The desire to stay clean swelled like a rising tide. Withdrawing those early months tested my fledgling will. When cravings clawed inside me, I grasped the Quran like a lifeline, soaking in its wisdom. My brothers at the mosque nourished me with the kinship I had lost. Together, we tended the fragile sapling of my renewed spirit. It would have been easier to surrender to old habits. Many times I wavered under the weight of temptation. But the light I discovered within refused to be extinguished. I had nurtured that ember, protecting it from life’s storms until it ignited a guiding purpose that no darkness could dim. That lone night when I rediscovered a book collecting dust was my awakening… In the depth of the night I had found the light within.

My journey of recovery has had its share of setbacks and struggles. There were times I slipped back into old patterns when the pain became too much to bear. But the community at the mosque kept drawing me back, surrounding me with belief when mine faltered. During my senior year, I started attending dawn prayers, finding comfort in the ritual motions and recitations. The discipline of rising early deepened my connection to Allah and strengthened my resolve. My parents wept with joy to see glimpses of the daughter they thought they had lost.

Now since I’ve graduated, I stand taller, bolstered by the faith I’ve found within. The future sprawls ahead filled with uncertainty. But I know I don’t walk alone. This path has taught me that we all stumble at times on the road to redemption. What matters isn’t how many times we fall, but that we keep turning our hearts toward the light. My once-broken spirit has mended, healed by the power of belief. I enter the world with clear eyes, no longer lost but found. Where this journey leads, I cannot say. I only know I will meet it with an open heart, transformed by the grace that pulled me back from the edge. We all seek meaning, purpose, connection – though our roads winding there may be overgrown or obscured. My message is simple: have hope. The light exists within all of us, waiting to be uncovered. Do not fear what is broken or cast it aside. Tend carefully to the cracks and scars, for that is where the radiance leaks through. My wounds became vessels from which compassion flowed. Yours can too. Healing begins when we stop fleeing our pain and instead draw it close, bathing it in love’s gentle glow. Cherish the beauty of your brokenness.

Ibrahim Kidwai

The Light Within 

Eng 2150

Draft #1

The halls of Mepham High used to swallow me whole. Thousands of students crammed those endless corridors, but I wandered alone. Freshman year drifted by in a friendless haze—a ghost haunting classes, returning home to lock my bedroom door. I numbed the loneliness with whatever marijuana I could sneak or steal. But the highs always faded, leaving me more hollow than before. By sophomore year, I barely paid attention in the Zoom calls because it was during the COVID pandemic. I roamed the streets in search of connection. I found it in the form of a joint passed amongst other lifeless souls. We weren’t friends—just a cluster of bodies chasing oblivion. But we had each other to lean on as we waited for the comforting chemical embrace to enfold us. It didn’t matter where it led, as long as we went together. My immigrant parents tried to intervene, to pull me back from the brink. I retreated further, shutting out their pleas, shouts and tears. Didn’t they know I was already lost? Hope was a luxury I could no longer afford. I sank deeper into addiction’s quicksand, so slowly I barely noticed. Until I was in over my head with no solid ground left beneath me. 

The night everything changed, I had scored some marijuana. I smoked one joint after another until a few roaches taunted me. They could dissolve this misery forever. My fingers trembled holding them, heart pounding in anticipation of silence. But something flickered in the recesses of my mind—the faint memory of a different remedy. I dug through piles of stuff until I unearthed a small Quran tucked away safely in a closet since middle school. Its gilded edges and ornate Arabic calligraphy glinted in the dim light. I traced my fingers over the intricate words, mouthing verses half-remembered. As dawn broke, I recited from its passages until tears flooded my eyes. The long-dormant seed of my Muslim identity pulsed with the faintest beat of life. At the mosque the next Friday, I gathered the courage to approach a circle of men after prayer. They welcomed me without judgment or pretense. Each week, I revealed more of my shrouded truths and they listened. They became my oasis, a refuge where I confessed pains long-buried. With caring patience, they walked me through the tenets I had abandoned years before. Through them, the teachings resonated with new relevance. 

Under their gentle guidance, I performed my first true salat in years. Kneeling prostrate, my forehead pressed into the carpet. The tears flowed freely as I connected with Allah in a way my addiction had severed. I felt His presence filling spaces left hollow inside me. The desire to stay clean swelled like a rising tide. Withdrawing those early months tested my fledgling will. When cravings clawed inside me, I grasped the Quran like a lifeline, soaking in its wisdom. My brothers at the mosque nourished me with the kinship I had lost. Together, we tended the fragile sapling of my renewed spirit. It would have been easier to surrender to old habits. Many times I wavered under the weight of temptation. But the light I discovered within refused to be extinguished. I had nurtured that ember, protecting it from life’s storms until it ignited a guiding purpose that no darkness could dim. That lone night when I rediscovered a book collecting dust was my awakening… In the depth of the night I had found the light within.

My teachable moment emerged from the darkness of high school – years lost wandering alone, depressed and addicted, disconnected from my Muslim upbringing. I felt emptied, hopeless. Until one sleepless night, I opened the Quran in desperation. Its words lit a spark within my soul. Through rediscovering its discipline, community, devotion, I ignited a new spiritual fire in my heart. The support of local brothers rekindled my burnt out beliefs. Together we tended the flames. Though the winds howled in protest, my faith sheltered me. I nurtured that small ember, protecting it from life’s storms. The process was agonizing, but the glowing purpose it renewed within me shone brighter than any darkness. This moment revealed that we each hold an untapped well of inner light within. But we must search ourselves, seek it out, protect it fiercely to illuminate our way forward. By sharing my journey through addiction into light, I hope to awaken others to their own innate power. We all carry specks of the divine; we need only nurture its growth. My message is simple: have courage, look inward, walk toward your light.