Today, the Department of Justice announced charges against Emir Balat and Ibrahim Kayumi alleging that they attempted to detonate two explosive devices in the vicinity of Gracie Mansion, and that they were acting in support of ISIS, a designated foreign terrorist organization.
“This was an alleged ISIS-inspired act of terrorism that could have killed American citizens,” said Attorney General Pamela Bondi. “We will not allow ISIS’s poisonous, anti-American ideology to threaten this nation—our law enforcement officers will remain vigilant, as they were when these devices were brought to a protest.”
“These men allegedly sought to inflict mass casualties in service to ISIS with the hope of exceeding the carnage of the Boston Marathon bombing,” said Deputy Attorney General Todd Blanche. “We are tremendously grateful to the brave law enforcement officers who ran into harm’s way to apprehend these individuals and disarm the explosives before anyone was harmed. Thanks to the quick investigative work by federal law enforcement, this Department of Justice will prosecute these men who pledged allegiance to a foreign terrorist organization to the fullest extent.”
“The defendants allegedly support ISIS and tried to follow the path of that deadly group by attempting to detonate explosive devices in a crowd,” said FBI Director Kash Patel. “The FBI and our partners have no tolerance for terrorist organizations or those inspired by them to engage in attacks. We are committed to stopping acts of violence and will hold accountable those who seek to harm our citizens. I want to commend the brave NYPD officers who took action to prevent injuries or loss of life on the streets of New York.”
“This alleged act of terrorism, including the packing of metal shrapnel into explosive devices, reveal an intent to cause multiple deaths or serious injuries,” said Assistant Attorney General for National Security John A. Eisenberg. “This is a sober reminder of the threat posed by ISIS and its despicable ideology. NSD will continue to use all tools at its disposal to protect this Nation and its people.”
“As alleged, on Saturday, March 7, during a protest taking place outside Gracie Mansion on the Upper East Side, Emir Balat and Ibrahim Kayumi attempted to detonate two improvised explosive devices amongst the protesters,” said U.S. Attorney Jay Clayton for the Southern District of New York. “Moreover, after being apprehended by NYPD officers, both Balat and Kayumi stated they were aligned with ISIS. Free speech and peaceable assembly are the bedrock of American democracy. Violence is not protected speech, and it’s not protected protest. In New York, violence—particularly acts of terror—will be met with swift justice. This investigation remains ongoing, and we encourage anyone with further information to please contact tips.fbi.gov online or 1-800-CALL-FBI.”
As alleged in the Complaint:
On or about March 7, 2026, a protest called “Stop the Islamic Takeover of New York City, Stop New York City Public Muslim Prayer” and a counter-protest called “Run Nazis Out of New York City” were held outside of Gracie Mansion in Manhattan, New York. Gracie Mansion is the official residence of the Mayor of New York City.
The homemade devices, which did not explode, were hurled Saturday during raucous counterprotests against an anti-Islamic demonstration led by Jake Lang, a far-right activist and critic of Mayor Zohran Mamdani, a Democrat and the first Muslim to hold the office. Mamdani and his wife weren’t at Gracie Mansion, the mayor’s official residence, at the time.
Speaking outside the residence Monday morning, Mamdani said Balat and Kayumi “traveled from Pennsylvania and attempted to bring violence to New York City.”
“They are suspected of coming here to commit an act of terrorism,” the mayor said. “There is video of these two individuals throwing two devices towards the protest. The police department has determined that these were improvised explosive devices, made to injure, maim or worse.
The withdrawals come in response to the U.S. Department of Education’s Office for Civil Rights (OCR), which claims the project violated Title VI of the Civil Rights Act of 1964.
The OCR launched the investigations last year, arguing that the PhD Project “limits eligibility based on the race of participants.”
In a press release, U.S. Secretary of Education Linda McMahon praises the move, referring to it as the “Trump effect.” The leader also claims that eradicating programs that are focused on marginalized communities helps to combat racial discrimination in education.
“We are hopeful that other institutions with similarly discriminatory practices will follow suit, paving the way for a future where we reject judging individuals by the color of their skin and once again embrace the principles of merit, excellence, and opportunity.”
Some educators strongly criticized this move, arguing that it could potentially silence marginalized voices in academia.
“Any time the University of Michigan collaborates with the Trump administration is a day of shame,” Silke-Maria Weineck, University of Michigan Grace Lee Boggs Collegiate Professor of Comparative Literature and German Studies, told CBS News.
“‘A’isha (GOD be pleased with her) reported: the Messenger GOD (ﷺ) contracted marriage with me in Shawwal and took me to his house as a bride during Shawwal. And who among the wives of the Messenger GOD (ﷺ) was dearer to him than I, and ‘A’isha liked that the women (of her family) should enter the houses as brides during the month of Shawwal.” — Sahih Muslim 1423a
The Islamic month of Shawwal, the tenth month of the lunar Hijri calendar, holds a unique place in the religious and cultural consciousness of Muslim societies worldwide. While it is most widely recognized as the month that begins with Eid al-Fitr, marking the end of Ramadan, Shawwal is also notable for its association with marriage traditions, particularly the marriage of the Prophet Muhammad ﷺ to ʿĀ’ishah bint Abī Bakr, where the Prophet Muhammad ﷺ deliberately chose this month to break a harmful pre‑Islamic superstition.
Before Islam, Arabs believed that marrying in Shawwāl brought bad luck. The name of the month was associated with camels lifting their tails when they were hard to approach, so people imagined a bride would “turn away” from her husband. This fear made people avoid weddings in that month.
How did the Prophet ﷺ respond? He married ʿĀ’ishah (ra) in Shawwāl and also consummated the marriage in Shawwāl. She later said proudly:
By doing this, the Prophet ﷺ intentionally refuted the superstition and showed that the month carries no bad omen. Scholars explain that his action was a direct correction of the old belief.
Because of this prophetic example, many scholars consider marriage in Shawwāl recommended (mustaḥabb). It symbolizes: • Rejecting superstition • Following the Prophet’s example • Affirming that blessings come from God, not from months or omens Imām al‑Nawawī even titled a chapter: “The recommendation of marrying and consummating in Shawwāl
So is Shawwāl special in itself? Not in a mystical way. Islam does not assign marriage blessings to specific months. The significance comes from the Prophet’s act of breaking superstition, not from the month itself.
Public discourse on sexuality over the past few decades has presented challenges to faith communities. Today, Islamic sexual and gender ethics are at odds with certain recently popular societal views, causing tension for Muslims between their religious beliefs and societal expectations. At the same time, public disapproval of LGBTQ practices, beliefs, and advocacy is increasingly met with charges of intolerance and unwarranted accusations of bigotry. More troubling still, there is an increasing push to promote LGBTQ-centric values among children through legislation and regulations, disregarding parental consent and denying both parents and children the opportunity to express conscientious objection. Such policies subvert the agency of Muslim parents to teach their children their religiously grounded sexual ethics, violate their constitutional right to freely practice their religion, and contribute to an atmosphere of intolerance toward faith communities.
We are Muslim scholars and preachers representing a diverse range of theological schools. Below is our collective, non-partisan articulation of Islam’s position on sexual and gender ethics. As a religious minority that frequently experiences bigotry and exclusion, we reject the notion that moral disagreement amounts to intolerance or incitement of violence. We affirm our right to express our beliefs while simultaneously recognizing our constitutional obligation to exist peacefully with those whose beliefs differ from ours.
The Source of Morality for Muslims
The most essential requirement for accepting Islam is to submit to God completely, voluntarily, and lovingly. God says, “It is not for a believing man or woman—when God and His Messenger decree a matter—to have any other choice in that matter” (Quran, al-Aḥzāb:36). By submitting to God, we declare that only He possesses absolute knowledge and wisdom. Therefore, it follows from this submission that the ultimate source and basis of morality is Divine guidance, not just reason or societal trends.
Islam enjoys a rich tradition of jurisprudence that allows for diverse perspectives and accommodates various cultural norms. However, particular principles that are explicitly stated in revelation, known to be necessary elements of Islam, and unanimously agreed upon by qualified scholars are deemed immutable and not open to revision by any person or entity, including the highest religious authorities. As God asserts, “And the word of your Lord has been fulfilled in truth and justice. None can alter His words, and He is the All-Hearing, the All- Knowing” (Quran, al-An‘ām: 115).
Islam’s Position on Sexuality and Gender
By a decree from God, sexual relations are permitted within the bounds of marriage, and marriage can only occur between a man and a woman. In the Quran, God explicitly condemns sexual relations with the same sex (see, e.g., Quran, al-Nisā’: 16, al-A‘rāf: 80–83, and al-Naml: 55–58). Moreover, premarital and extramarital sexual acts are prohibited in Islam. As God explains, “Do not go near fornication. It is truly an immoral deed and a terrible way [to behave]” (Quran, al-Isrā’: 32). These aspects of Islam are unambiguously established in the Quran, the teachings of Prophet Muhammad (peace be upon him), and a chain of scholarly tradition spanning fourteen centuries. As a result, they have gained the status of religious consensus (ijmā‘) and are recognized as integral components of the faith known to the general body of Muslims.
God defined humanity as consisting of males and females and declared that He “… created [humans] from a male and a female and made [them] into peoples and tribes so that you may come to know one another” (Quran, al-Ḥujurāt: 13; see also al-Najm: 45). Islam affirms that men and women are spiritually equal before God, even though each has different characteristics and roles. The Prophet Muhammad (peace be upon him) referred to women as equivalent counterparts of men. Yet, he (peace be upon him) explicitly condemned imitating the appearance of the opposite gender. Further, God calls on humanity to respect His wisdom in creation (see, e.g., Quran, al-Nisā’: 119). As such, as a general rule, Islam strictly prohibits medical procedures intended to change the sex of healthy individuals, regardless of whether such procedures are termed gender “affirming” or “confirming.” For individuals born with biological ambiguities, such as disorders of sexual development, Islam permits them to seek medical care for corrective reasons.
Islam distinguishes between feelings, actions, and identity. God holds individuals accountable for their words and actions, not for their involuntary thoughts and feelings. As our Prophet (peace be upon him) said, “God has pardoned Muslims for what they think, as long as they do not speak of or act on it” (Bukhari, 2528). In Islam, the sinful actions of an individual do not and should not dictate his or her identity. As such, it is impermissible for Muslims to take pride in identifying with labels that categorize them by their sins. It is important to note that the stance of Islam on illicit sexual relations goes hand in hand with its protection and promotion of the individual’s right to privacy. Islam prohibits prying into others’ private lives and discourages public disclosure of sexual behavior (see, e.g., Quran, al-Ḥujurāt: 12 and al-Nūr: 19).
We recognize that some religious groups have reinterpreted or revised religious doctrine to be inclusive of LGBTQ ideology. The Muslim community is not immune to such pressures. Indeed, some have attempted to reinterpret Islamic texts in favor of LGBTQ affirmation. We categorically reject such efforts as theologically indefensible because these aspects of sexual ethics fit within the category of immutable tenets and are therefore not subject to revision.
Our Constitutional Right to Hold Our Views
We recognize that our moral code conflicts with the goals of LGBTQ proponents. We also acknowledge their constitutional right to live in peace and free from abuse. Nevertheless, we emphasize our God-given and constitutional rights to hold, live by, and promote our religious beliefs in the best manner (Quran, al-Naḥl: 125) without fear of legal reprisal or systematic marginalization. Peaceful coexistence does not necessitate agreement, acceptance, affirmation, promotion, or celebration. We refuse the false choice between succumbing to social pressures to adopt views contrary to our beliefs or facing unfounded charges of bigotry. Such coercive ultimatums undermine prospects for harmonious coexistence.
We call on policymakers to protect our constitutional right to practice our religious beliefs freely, without fear of harassment, and to oppose any legislation seeking to stifle the religious freedoms of faith communities. Consistent with our claim of non-partisanship, we are committed to working with individuals of all religious and political affiliations to protect the constitutional right of faith communities to live according to their religious convictions and to uphold justice for all.
To Our Muslim Community
We urge Muslim public figures to uphold the sanctity of our faith and refrain from making erroneous pronouncements on behalf of Islam. We reject any attempt to attribute positions to Islam concerning sexual and gender ethics that contravene well-established Islamic teachings. To be clear, we cannot overstate the detrimental spiritual consequences for those who intentionally reject, advocate the rejection of, or misrepresent the will of God, as in doing so they endanger their status as believers (Quran, al-An‘ām: 21).
To those among us who struggle with desires that fall outside the boundaries set by God: know that even the most righteous can commit sins and that every Muslim, no matter how sinful, has the potential to be forgiven. Practicing self-restraint in devotion to God is considered heroic. Its spiritual reward increases proportionally with the level of struggle involved. Our ultimate purpose is to prioritize devotion to God over our desires and not sacrifice our faith. We pray to God to grant us the necessary strength and unwavering commitment to live up to our ideals. May we find inner peace and satisfaction through loving submission, and may God deem us worthy of being counted among the believers, the most honorable of titles.
Veterans Day began in 1919 as Armistice Day, marking the end of World War I and honoring its casualties.
In 1921, Congress approved the burial of an unknown soldier from World War I at Arlington National Cemetery. This became a national symbol of gratitude and respect for all who served in the military. Other countries also adopted similar ceremonies and traditions.
In 1954, after World War II and the Korean War, President Dwight D. Eisenhower signed a bill that changed the name of the holiday from Armistice Day to Veterans Day, to honor veterans of all wars, not just World War I.
Congress moved Veterans Day to October in 1968, but many opposed it for losing the historical meaning of November 11.
President Ford restored Veterans Day to November 11 in 1975. He valued the day’s historical and patriotic significance and the public’s wish to honor veterans.
Today, Veterans Day is a time to celebrate the service and sacrifice of millions of men and women who have worn the uniform of the United States. It is also a time to educate the public about the veterans’ contributions and challenges, and to support them in their communities.
From the root ra-ha-mim (ر ح م), which has the following classical Arabic connotations: to have tenderness, gentleness, kindness to love to have mercy, to have pity to show favor and goodness to have all that is required for beneficence.
The name Ar-Raheem (in Arabic: ٱلْرَّحِيْمُ) comes from the same root as Ar-Rahman which refers to Allah’s attribute of being Merciful. Although similarly related the meanings are different. Ar-Rahman can be understood to refer to Allah as the origination/source of all mercy, whereas Ar-Raheem refers to its sustaining/infiniteness. Some view the name of Ar-Raheem as being merciful to His creation deserving of mercy (primarily the mercy reserved for the believers).
“It is He who confers blessing upon you, and His angels [ask Him to do so] that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful.”
From the root ra-ha-mim (ر ح م), which has the following classical Arabic connotations: to have tenderness, gentleness, kindness, to love, to have mercy, to have pity, to show favor and goodness.
He who wills Goodness and Mercy for all His creatures
Allah is Ar-Rahmaan (in arabic: ٱلْرَّحْمَـانُ). He is the One who blesses all His creation with prosperity and devoid from disparity. He is most merciful, kind, and loving towards all creation. His Rahma is all inclusive and embraces all.
The name أَللهَ “Allah” is derived from the Arabic root word “Ilah” (إله), which means “god” or “deity.” “Ilah” is a general term that refers to a god, divinity, or object of worship. However, “Allah” is a unique and specific term that denotes the one and only object of worship “God.”
“Allah! there is no God but Him (none has the right to be worshipped but Him), the Living, the Self-subsisting, Eternal,”
Quran 2:255
The name “Allah” is used in the Qur’an throughout its verses, and it signifies not just a god but the only God who is the source of all creation. Allah is understood as being omnipotent, omniscient, merciful, just, and beyond human comprehension. The name “Allah” represents the totality of God’s essence and attributes, and it is used in various forms of worship and prayer in Islam, most notably in the Shahada (declaration of faith) and during the daily prayers.
Allah is beyond any form, shape, or concept that humans may imagine. In Islam, Allah is not confined to a particular time or space, nor is He comparable to any of His creations. The name “Allah” expresses His transcendence and immanence, meaning that He is both beyond human understanding and intimately close to all of creation.
Allah سُبْحَٰنَهۥ وَتَعَٰلَىٰ is Al-Mujeeb/Al-Mujib (in Arabic: ٱلْمُجِيبُ) meaning He is the one very close to His believers and readily available to hear and answer the supplications of those who ask. He is the responder to all needs, invitations, and prayers. Whoever needs help in difficulties, they should call upon this name of Allah سُبْحَٰنَهۥ وَتَعَٰلَىٰ.
“And to Thamud [We sent] their brother Salih. He said, “O my people, worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it, so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive.” — (Qur’an 11:61
Living Islam 
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