Episode 2

full
Published on:

22nd Jan 2025

Adam Soltani CAIR Oklahoma ED

From Advocacy to Authenticity: A Conversation with Adam Soltani

In this episode of the American Muslim Podcast presented by Bayan On Demand, Imam Tariq interviews Adam Soltani, the Executive Director of CAIR Oklahoma. Soltani shares his journey into leadership, his multifaith upbringing, and his conscious decision to embrace Islam. He discusses the importance of authenticity, integrity, and interfaith dialogue in his work. The conversation delves into the challenges and opportunities for Muslim communities in America, Soltani's efforts in community building and advocacy, and the value of genuine interfaith cooperation. The episode also highlights the educational impact of Bayan Islamic Graduate School on Soltani's leadership and vision for the future.


00:00 Introduction to Bayan on Demand

00:56 Welcome to the American Muslim Podcast

01:04 Meet Adam Soltani: Advocate and Leader

03:55 Adam's Personal Journey and Family Background

06:13 Embracing a Multifaceted Identity

06:50 Impact of 9/11 on Muslim Identity

10:36 Interfaith and Community Engagement

22:00 Challenges and Progress in Muslim Community Relations

28:53 The Future of Interfaith Collaboration

32:36 Unexpected Journey into University Teaching

33:34 Navigating the Challenges of Teaching During COVID-19

34:48 Building Authentic Connections with Students

36:13 The Changing Political Landscape Among Young People

37:10 The Growing Interest in Religious Studies

37:35 Harnessing the Potential of the New Generation

38:25 Living as a Muslim in Oklahoma

40:13 Oklahoma's Unique Cultural and Social Dynamics

45:30 Experiences of Being a Muslim in America

50:51 The Impact of BAYAN on Personal and Professional Growth

54:57 Conclusion and Final Thoughts


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Transcript
Tariq:

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That's B-A-Y-A-N.

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Online.

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org to get more information Assalamu

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alaikum family.

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And welcome to another edition

of the American Muslim podcast

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presented by Bayan On Demand.

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Today our guest is Adam Soltani.

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He is the executive

director of CARE Oklahoma.

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He is a community leader and educator

with a master's in human relations.

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He is a prominent advocate

for civil rights, interfaith

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dialogue, and social justice.

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Recognized as one of Oklahoma's

most influential leaders.

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He is also an adjunct instructor at

Oklahoma State University and a frequent

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public speaker on Islam and social issues

and one of the wonderful Bay Antelope.

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Please enjoy the conversation.

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Assalamu alaikum, brother Adam.

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Adam: Imam Tariq, thank you so

much for having me on the podcast.

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Tariq: Oh, it's,

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it's a pleasure.

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So I want to start out by saying that

you are welcome to be as vulnerable,

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as open as you would like to be during

this conversation, it all serves the

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purpose of allowing our listeners a

greater insight into the formation

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and thinking of those who have chosen

to, or who have answered the call.

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Of leadership in their communities.

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So the first question I'm going to

open up this conversation with is

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as someone who is very well known,

what's something that people might

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be surprised to know about you?

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And the second part would be,

how did it all start for you?

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What's your road into

leadership and service?

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Oh, you

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Adam: know that I think I'm

gonna break it into two parts.

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So I think, uh, you know, what

people might not know about me, you

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know, when you get in a leadership

position, I think people formulate

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their own ideas about who you are.

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Um, and people really get surprised.

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You know, now that my kids are

getting older, I have a nine

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year old and a 12 year old.

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Um, they're both boys.

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And so I'm out in the community,

you know, doing activities

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with them, not just the Muslim

community, the community in general.

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So we love to go to,

uh, OKC Thunder Games.

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They're huge fans of the Oklahoma

City Thunder and the NBA.

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Uh, we go to, you know, these,

uh, jump places and amusement

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parks and all this kind of stuff.

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So the other day I was at an Oklahoma

city thunder game and I ran into the

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mayor of Oklahoma city, David Holtz,

and he didn't recognize me at first.

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He's like, I'm used to seeing

you in a suit and tie, you know?

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So I think the fact that I'm just

a human being, I love basketball.

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I love, um, Playing video games.

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You know, that's one of my

pastimes I grew up doing.

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So I play video games with my kids now.

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Um, I love to collect sneakers.

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Uh, you know, I, it became very

popular, but you know, as a kid of the

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eighties and nineties, I mean, that

was just something I grew up with.

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And now that I have a little bit.

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You know, income where I can afford

a nice sneaker here and there.

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It's, it's one of the things I like to do.

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So those are things people I think don't,

you know, necessarily think of when

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they think of Adam Soltani right away.

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Where did it all start for me?

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Um, I was born and raised in Kansas.

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I was born to an Iranian

father who immigrated.

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United States in 1978.

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And I emphasize the year because it was

right before the Iranian revolution.

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So I was born in 1983.

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So I grew up during the aftermath of the

Iranian revolution during the Iran Iraq

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war, uh, eventually Gulf desert storm.

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And so there was like this, a lot

of this anti Middle East, anti Iran,

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uh, sentiment happening at that time.

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Not that it's changed a whole lot, but

there definitely is more awareness.

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Uh, positive awareness about Iran and the

Iranian culture now than there was then.

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Uh, so I grew up to an immigrant father

and a white American Catholic mother.

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Um, and I'm a convert to Islam.

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I wasn't raised as a Muslim.

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Um, and people, I think it's shocked

because they assume since my father

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was Muslim, I was raised as a Muslim,

but my parents chose and, and I

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know how tough this is now that I

have my own kids, they chose not to

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raise us in Islam or Catholicism,

but to, give us the opportunity to

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choose which path we would follow.

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Um, so I'm Muslim.

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I have a brother who is, I think,

somewhere in between Islam and probably

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atheism, you know, and I have another

brother who at this point in his life

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probably is practicing Christianity,

but we don't really talk about it.

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So I'm not entirely certain.

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Uh, but you know, we have

a very diverse family.

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Um, and so, you know, I converted at the

age of 17, and because I chose Islam as

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my religion at a young age, but also at a

very pivotal age, it was very meaningful

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to me, and it really defined the most

Pivotal aspects of my life, you know,

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from graduating high school, going to

college, getting married, et cetera,

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and it means the world to me, you know,

um, and I think that's why, you know,

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getting the opportunity to go to Bayan

and get a doctorate in Islamic leadership,

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getting the opportunity, uh, to be a

director at Care Oklahoma, getting the

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opportunity just to be Muslim every day.

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It's truly a blessing

and something I cherish.

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Um, but I've also recognized

that it doesn't have to be at the

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forefront of my identity every

day, all the time, 24 seven.

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It can be an embedded part of me while

other parts of me are able to also come

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out, you know, as I already had mentioned.

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So it's an interesting

journey that I've been on and.

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Continuing to explore that.

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Tariq: Can you say more about the idea

of your Muslim identity being one that's

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embedded versus one that has to be.

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Visible or out front.

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Adam: Sure.

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You know, when I was, uh, 19, uh,

it was my first semester at the

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University of Central Oklahoma,

where I got my, uh, undergraduate

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bachelor's degree in sociology.

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First semester in college, uh,

was super excited, uh, joined

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the Muslim Student Association.

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In fact, two days Prior to September

,:

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on campus with Imam Sohaib Webb.

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Uh, shout out to Imam Sohaib, who's

an Oklahoman, you know, we had him

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as a guest speaker and we were so

hype and excited about this semester.

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9 11 happens and the whole world

just comes crashing down around us,

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you know, uh, realistically and,

you know, metaphorically, right?

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It was a huge, shift in the

way that people perceived us.

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And the reason I say Islam doesn't

always have to be at the forefront

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of my identity is because I feel like

9 11 and the fallout of 9 11 made

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Islam the only part of my identity

that people saw for a long time.

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I was Muslim before I was anything else.

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And when I got involved with

care that obviously continued on.

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But I realized, you know what?

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Religion is very important to me, but

it doesn't have to be the only aspect

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of me that people have to see or that

I necessarily want people to see.

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And if you want me to be completely

honest with you, when I talk about it

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can be an embedded part of my identity

and who I am, I've learned that from

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people like you and other members of

the African American Muslim community.

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Um, who have really embraced Islam

as a part of their holistic identity

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in that, you know, it is part of

who we are as part of our culture,

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but there are other aspects of our

culture that we're equally as proud of.

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And we celebrate as a part of

the life we live in America.

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And so I feel like I'm still.

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figuring a lot of things out, um,

you know, and trying to figure out

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exactly who I am in terms of how

I fit into the American fabric.

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But as I say that America is still trying

to figure out who we are as a country.

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And so as I'm on this journey,

our country is on this journey.

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What I Really hope for, um, is that my

children don't have to go through these

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same struggles that I've gone through.

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And despite the fact that they're

only nine and 12 years old, I already

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see them embracing every aspect of

their identity and being proud of

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it in ways I never was at their age.

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And so I think we're moving

in the right direction.

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So I have a lot of work to do as

a country, but I'm proud of where

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my kids are at and that's the best

I can do at this point in time.

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Tariq: So you mentioned that people

often assume because of your father's

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Iranian background that you were

automatically a practicing Muslim or

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would be growing up, but embracing

Islam was actually a conscious choice,

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a conscious decision that you made.

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And I, this resonates with me because

as a second generation Muslim with a

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predominantly Christian family, I can

relate to the presence of multiple

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faith traditions and those identities.

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How much does that diversity of faith?

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of ethnicity and family background

shape how you approach your work as

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the executive director of CARE and

your leadership in the public space.

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Adam: Yeah, well, it really

impacts, I think my work period.

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Um, you know, one of the focus areas when

I came into CARE Oklahoma as the executive

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director, which was in July, 2012.

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So it was about 12 and a half years ago.

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Uh, the one of the first things I did

was to get involved with the interfaith

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community because I grew up in a multi

faith, multicultural home and so driving

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the conversation and and encouraging

dialogue and understanding when it

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comes to interfaith and interreligious

understanding was always a huge

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priority for me, which is not always

the case with other care chapters,

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other other care executive directors.

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But I always made it a big

priority of mine serving on

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the board of the Interfaith

Alliance Foundation of Oklahoma.

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I served as the chair of the Oklahoma

Conference of Churches Religions

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United Committee for 10 years.

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Um, I, I have stepped away from those

positions because I got busy with other

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things, but I'm still very focused

on interfaith and interreligious

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dialogue and understanding.

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And that has really shifted into what

I do at Oklahoma State University

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with my courses on, uh, religious

religions, I should say, uh, religion

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and conflict in the Middle East.

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And my favorite course, which is, uh,

religion, race, and social justice,

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where we get to talk a lot about not just

diversity of religion in America, but the

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way that it intersects with, uh, race and

racism and concepts of social justice.

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So yeah, it's very apparent

in, in everything I do.

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And I didn't realize.

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The way it impacts the relationships I

have with people until somebody actually

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told me That they recognize this in me.

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They said Adam.

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You're you're such a peculiar

individual I was like, what do you mean?

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And they said well you just get along

with everyone you connect with people

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across cultures across You know racial

and ethnic boundaries and you have

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friends from every walk of life.

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I said That's just who I am

and the way I've always been.

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I mean, when I was, I remember my

undergraduate days in college when I

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was still getting used to the diversity

of the Muslim community, my closest

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friends were from Pakistan, India,

Bangladesh, Senegal, um, Morocco.

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I mean, you name it.

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I have friends from all these different

places and that, you know, over the

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years that's just expanded and expanded

and it's part of my extended American

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Muslim family, you know, and I, I, I

should mention that, uh, I married a

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woman who also was in the same, uh,

socio, you know, uh, I don't know what

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you would call it, like social sphere,

you know, having a Muslim father and a

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white American mother having both a Muslim

and a Christian family and background.

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And ironically, she also has

the same approach to the way she

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creates relationships with people.

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Is that she has friends from

all different, you know, racial,

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cultural, um, faith backgrounds.

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And so I think that is who I am.

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That is the way I've approached

every aspect of my life.

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And quite honestly, I feel

like that is what it really

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means to be an American, right?

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Is that you're not just one thing,

but we are really This melting

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pot of all these different ideas.

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And we're creating something entirely

new, uh, which I recognize pushes

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against a lot of the political

rhetoric and a lot of the way that some

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people want to see things in America.

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But I'm proud of this fact.

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And I hope I'm able to pass

this idea onto my children and

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a future generations as well.

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Tariq: Well, speaking of that American

identity, there definitely is a

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contingent of folks here who are

begrudgingly acceptant of the fact that

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we are evolving into a multi racial,

multi ethnic, multi faith society.

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And there are also folks who are

vehemently against That change.

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So they're doing everything that

they can to push back against that.

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But for us as Muslims here

in America, there are some

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questions and opportunities.

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I think that present themselves

to us in these moments.

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Uh, one is how we see our

responsibility in the public space.

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That is not just about what is good for

us, but also what is good for humanity.

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What is good for our nation.

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And in that regard, you know, we can

think about the words of the Qur'an

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where we are reminded that we've been

brought out for the benefit of humanity.

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And thinking about your own

leadership, how intentional are you

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about going outside of what might

be expected to be the normal sphere

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of association that you would have

or one would have in your position?

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Is that awareness something

that is important for you?

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And how do you how do you do it?

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Adam: Yeah, absolutely.

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I think in a position like

mine, you have to be but it's

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not necessary that everyone is.

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Because yeah, you know, you could get into

a position like executive director of a

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care chapter, or even just working in.

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More directly with the Muslim community

and stay within that that cultural

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religious bubble right of you know I

just want to work with the masajid.

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I just want to work with you know, the

Muslims I don't want to get involved in

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these other things, but that was never the

approach I took And so I identified, you

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know and continue to identify the people

that I need to know the people I want to

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get to know better the people that I want

to create relationships, not just as a

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professional, but also I want to create

relationships for the Muslim community.

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So to give you an example there, I have

many, but I'll give you two examples.

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Number one, our Muslim day at the Capitol

was really born out of this very idea.

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Now we weren't.

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pioneers in creating

capital dates for Muslims.

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I mean, they were, they existed

before:

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However, it never happened

in Oklahoma prior to:

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And so I had attended the

Oklahoma Conference of

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Churches day at the legislator.

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Uh, and my friend, the Reverend Dr.

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William Tabernet, who is a former

director of that organization,

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you know, I was talking to him

about this, Churches conference of

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churches day at the legislature.

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I'm like, this is so awesome.

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You guys come here as proud

Christians You know, you meet with

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the legislators you talk about things

from your Christian perspective.

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You don't hide who you are I'm like,

I really wish Muslims in Oklahoma

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could do this and now keep in mind.

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This is coming post anti sharia amendment

In:

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the 2010 wave of Islamophobia with the

whole Ground Zero Mosque controversy.

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And this is also coming during the

height of, uh, a former legislator,

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Representative John Bennett, who spent,

uh, almost a good eight years attacking

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the Muslim community in Oklahoma.

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Um, in addition to many other things

happening in geopolitics and whatnot.

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So all that being said, the Reverend Dr.

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William Tavernier said, Adam,

you should do it, and I'll be the

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first to sign up to support you.

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And so we said, okay,

we're going to do it.

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But we knew, so here's where the

thing comes in, being intentional

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about forging those relationships.

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We knew that if we have a Muslim

Day at the Capitol, The elected

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officials, the politicians, they're

not just going to show up, right?

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Because Muslims are not the

popular people at that time.

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So we spent a year forging

relationships with people like former

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representative Mike Shelton, um,

with, uh, former Senator John Sparks.

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Um, and I'm sure there's many others.

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I can't remember the names

off the top of my head.

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That way, when we had our Muslim day at

the Capitol, we knew they would show up

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and they would engage with the Muslim

community and they would encourage them

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to get more involved in politics and

policymaking processes and lobbying

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for things that are important to them.

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And I'm, I'm glad to say in 2015,

we not only had a successful.

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Muslim day at the capitol despite active

protesters coming out more than three

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dozen of them trying to stop us You

know which ended up causing a whole

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scene with like massive amounts of

police presence and all these things to

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protect the muslims You know from these

protesters, but we went from that to

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having or 10th annual Oklahoma Muslim

Day at the Capitol this past year and

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being able to connect with probably

just about every elected official in the

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state of Oklahoma over the last 10 years

from city to state to federal offices.

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So being intentional identifying who

are the people we want to work with,

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identifying, you know, who are the, the,

the, the people in the positions who can

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make moves and really get us in the door.

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That was something we had

to do with intentionality.

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Um, the second example,

No, I forgot what to say.

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I got so talking about the

the Muslim day at the cap--

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oh, I remember now.

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Okay.

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So the second example was so that was

about getting the Muslim community

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out of their comfort zone but

also opening the doors for them.

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My, my other example was recognizing

that there was a service and

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a, how do we want to call it?

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Um, the YWCA of Oklahoma City.

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They have a domestic violence and

sexual assault shelter in Oklahoma

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City for men, women and children.

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Oftentimes men are overlooked, but it

exists for men, women and children.

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And I was introduced by a friend of mine

to their CEO, former CEO, Jan Peary.

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And I got to go to one of the events

and just hear about how phenomenal

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the work is that they do, how life

changing it can be, especially for

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women and Children who are survivors

of domestic violence or sexual assault.

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And I met with Jan and I

said, Oh, this is amazing.

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This is what I do.

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If you ever need anything, let me know.

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She said, It just so happens is.

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that we actually have Muslims from time

to time that come seeking our services.

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So I'll let you know if anything comes up.

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So, we did, you know,

help, uh, over the years.

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We took some halal meals to them when they

had some people staying in their shelter.

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Uh, we connected them

to service providers.

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But I said, you know, the Muslim community

The men in particular need to be aware of

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this because I know the cultural baggage

of some of them bring with them from more

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male dominant Middle Eastern societies,

and therefore we need to create awareness.

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So I was able to bring the CEO of the

YWCA of Oklahoma City to the Islamic

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Society of Greater Oklahoma City, and

I was the first, maybe the only, person

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to give a khutbah And follow that up

by having a woman stand in front of a

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congregation of 2, 000 men and speak to

them about this very important issue.

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But both of these examples were things

that were done with intentionality,

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with purpose, and seeing the bigger

picture and the greater good of what

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the Muslim community needs, whether

it's things that they need others to

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be aware of, or they need brought in

to our community, we need brought in

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:

to our community for us to be aware of.

343

:

Tariq: Hmm.

344

:

Hmm.

345

:

Okay.

346

:

Well, let me ask you this.

347

:

How have Muslim communities

progressed when it comes to building

348

:

relationships and addressing societal

changes despite the presence of

349

:

Islamophobia and we know it varies,

the intensity varies dependent upon

350

:

your, your geographic location, right?

351

:

But despite that, do you think

that we are doing a good job of

352

:

collectively Effectively communicating

our needs and our contributions.

353

:

You know, what is the weight and

value that we bring to society?

354

:

Uh, or do you think

there's more work to do?

355

:

Adam: Um, I think we've not done

a great job historically speaking.

356

:

Uh, but I do think that

we're getting better at it.

357

:

You know, we do have, uh, institutions

like ISPU, a big fan of the work that

358

:

they do instant, uh, what is it, the

institution for social policy and

359

:

understanding, and I think a lot of

the research they do and the data they

360

:

put out, um, helps, you know, bridge

that gap quite a bit, but I think.

361

:

You know what happened pre well,

specifically within immigrant

362

:

dominant Muslim communities, because

that's where my experience comes in.

363

:

Pre 9 11.

364

:

They were very much existing within their

own comfort zone and cultural bubble.

365

:

And not wanting to build relations

outside of their own community.

366

:

It happened in pockets,

but not across the country.

367

:

Post 9 11, I think Muslims have been

so, um, distracted or maybe preoccupied

368

:

is the better term with responding to

Islamophobia and all that comes with it,

369

:

whether it be hate crimes, discrimination.

370

:

fear, et cetera, that we always

don't, we typically don't have the

371

:

opportunity to just be your normal

everyday people and communicate the

372

:

needs of the community to others.

373

:

You know, this actually.

374

:

came to my realization, I would

say about eight years ago, when I

375

:

visited with the regional food bank of

Oklahoma, which is one of two food banks

376

:

serving the entire state of Oklahoma.

377

:

And they said, you know, we don't notice.

378

:

that there are a lot of Muslims

that visit our food pantries.

379

:

And we wonder if it has to do with,

you know, Islamophobia, if it has to

380

:

do with the fact that a lot of our food

pantries happen to be partnered with

381

:

churches, but we want to figure this

out because we want to serve everyone.

382

:

And so we met with them

on several occasions.

383

:

It took a few years, but they

approved the first ever food pantry.

384

:

to be partnered with the regional

food bank of Oklahoma housed at the

385

:

Islamic society of greater Oklahoma

city, ironically, within a hundred

386

:

feet or 200 feet of a, another

food pantry that was Christian run,

387

:

but they approved the one at the

mosque because they determined that.

388

:

Um, and, and it was proven to be true that

people were not going to this other pantry

389

:

because they didn't feel comfortable.

390

:

The interesting thing about it is, once

all of this was determined, um, and,

391

:

and it should have been a lot easier

than it otherwise was, but again, as

392

:

you mentioned, the needs weren't being

communicated from our community outwards.

393

:

Um, we ended up serving

from that food pantry.

394

:

more people per week than any

food pantry in the entire state.

395

:

Um, and the vast majority of people,

while it was being fully funded by the

396

:

Muslim community through funds being

raised at Juma prayers and stuff like

397

:

that, I would say 95 percent of the people

that were served there were not Muslim.

398

:

Uh, so it was a very interesting,

um, experience to see that

399

:

happen and come to fruition.

400

:

But yes, I think that

we're getting better.

401

:

Um, at being able to really explain

to people who we are and show, you

402

:

know, all aspects of our community.

403

:

But there's still a lot of work that

we need to do to help people better

404

:

understand the Muslim community, our

needs, our experiences, and our diversity.

405

:

Tariq: Hmm.

406

:

So when we think about our

diversity, it prompts us to

407

:

recognize the diversity around us.

408

:

And that leads me to think

about interfaith work.

409

:

What are your thoughts on the state of

interfaith and multi faith collaboration?

410

:

And from your vantage point, do

you see examples of communities

411

:

that come together with regularity,

with intentionality, and how can we

412

:

improve these efforts moving forward?

413

:

Adam: Yeah, yeah.

414

:

Um, you know, there have been examples

of that and there are examples of that

415

:

that are happening across the country.

416

:

Unfortunately, I just don't

think that as a people.

417

:

As as a people in America, we're

comfortable enough with one another

418

:

to actually see that happen on a

regular basis, although we should be,

419

:

you know, and and it really is the

future of what America is going to be.

420

:

But we see.

421

:

You know, for example, I

think Iman in Chicago, where

422

:

you're located, uh, with Dr.

423

:

Rami Nashashibi, is doing a phenomenal

job of bringing people from different

424

:

faith and cultural backgrounds together.

425

:

Um, I've become familiar, uh,

very recently with the Tri Faith

426

:

Initiative in Omaha, Nebraska.

427

:

Um, of course, Ibu Patel, I

believe is in Chicago as well.

428

:

And, you know, what was initially

Interfaith Youth Corps, and I think

429

:

is now called Interfaith America.

430

:

You know, all of these things

are examples of that happening.

431

:

Um, in Oklahoma, where it

should be happening, for

432

:

example, uh, it's not happening.

433

:

on the level that it could be.

434

:

There have been isolated, uh, you know,

initiatives to get people of different

435

:

faiths to come together and volunteer

at a food pantry or, you know, clean

436

:

up the street or whatever the case may

be, but it's just not happening enough.

437

:

And it should be because

one of the things that.

438

:

All faiths call to, for the most part,

particularly the Abrahamic traditions,

439

:

is to serve God through serving God's

creation, and to, you know, serve

440

:

God by doing good in this world, and

service is seen as a form of worship.

441

:

in these different faith traditions.

442

:

So it only makes sense, but I will

mention one thing, um, which I

443

:

think since we're talking about,

you know, interfaith and multi faith

444

:

initiatives, I think is very important.

445

:

Since October 7th, 2023, it's become

very apparent that The way interfaith,

446

:

um, and inter religious dialogue and

cooperation has been done in America.

447

:

It may have worked up until then, but

what I am seeing in the younger generation

448

:

of people, half my age, uh, so you're

talking about like high school and college

449

:

students, it doesn't work for them.

450

:

They don't want to go to the, uh,

Abrahamic dialogue and let's talk about

451

:

what we have in common and, you know,

maybe, you know, slightly scratched

452

:

the surface on our differences.

453

:

They want to really get into the,

the, the depth, um, the meat and

454

:

potatoes, if you will, of the, the

issues that are happening around them.

455

:

They don't want to skirt

around those issues.

456

:

They don't want to pretend

that everything's okay when.

457

:

inside of them and in

the world they live in.

458

:

It's not right.

459

:

And I think the the conflict, the

ongoing conflict in the Gaza Strip has

460

:

really brought that to the forefront.

461

:

And I say all that to say this.

462

:

I think if we really want to make

multi faith interreligious cooperation,

463

:

uh, and community service, a

reality in America, we've got to

464

:

find a way to do interfaith better.

465

:

And we've got to really address the issues

that are right in front of our faces.

466

:

And we've got to have the courage,

um, or as Brene Brown says, you

467

:

know, we have to dare to lead and

we've got to have the vulnerability

468

:

and the courage it takes to do that.

469

:

So I think we're going to have to think

about re approaching this as well.

470

:

Uh, and I think I just wanted to

kind of add that in because I've

471

:

been noticing that with the younger

generation and I'm learning from

472

:

them quite a bit in this regards.

473

:

And it's something that

we all need to consider,

474

:

Tariq: you know, young people today.

475

:

I think young people, regardless of

the time are always looking for the.

476

:

Result of their action.

477

:

They're looking for the proof that they

were here, that they did something.

478

:

So patience is not always something

that we associate with youth, right?

479

:

That's something that we kind of step

into as we get older and realize that

480

:

sometimes you just have to wait, but as

it relates to the younger generation and

481

:

knowing that they are more likely to be.

482

:

Attracted to that, which seems to have

a direct impact or a direct outcome.

483

:

And I'm not saying the young folks

don't have any patients at all.

484

:

That's not what I'm saying.

485

:

But for the sake of the point that I'm

making here, what are some of the things

486

:

that our educational institutions,

our interfaith initiatives, what are

487

:

some of the things that need to be

done differently in order to respond

488

:

to that predilection that lends

itself more towards direct action?

489

:

Adam: I

490

:

think the first thing is

young people, they appreciate

491

:

authenticity, uh, and integrity.

492

:

I think integrity is a word we

need to start using a lot more.

493

:

Um, because if you look at

politics, for example, politicians.

494

:

are lying to us more and more.

495

:

They are using people against one

another more than they ever have before.

496

:

They're demonizing groups, whether it

be religious, racial, cultural groups,

497

:

immigrants, for example, that's been

a big issue the last political cycle.

498

:

So they appreciate authenticity.

499

:

They appreciate integrity.

500

:

They just want people to be real

with them, you know, Um, I have

501

:

no experience prior to spring of

:

502

:

Uh, the funny story is I was hired as

a temporary sub, uh, because the person

503

:

who was supposed to, they, you know, they

plan far in advance for these courses.

504

:

The person was supposed to teach a

course on Islam and religion of the

505

:

Middle East, uh, had to quit abruptly,

I believe due to health reasons.

506

:

So they asked me to come in.

507

:

I said, okay, I guess, you

know, uh, I'll give it a shot.

508

:

And the funny thing is when you

go to teach at a university,

509

:

they don't tell you how to do it.

510

:

They don't give you an instruction manual.

511

:

They just say, here, here's

the example of a syllabus.

512

:

Good luck.

513

:

You know, and that's

pretty much what happened.

514

:

I I'm grateful.

515

:

I had some.

516

:

Awesome students.

517

:

My first semester, uh, you know,

they kind of walked alongside

518

:

me as we built the course.

519

:

Um, and then that was the

semester where COVID hit.

520

:

And so just as I was ready to throw

in the towel, you know, I remember

521

:

I called Imam Sohaib Webb, a good

friend of mine, met my mentor as well.

522

:

And I'm like, I'm done.

523

:

I'm, and he, at the time

he was teaching at NYU.

524

:

And I'm like, I'm gonna.

525

:

I'm just going to stop this too much.

526

:

It's too stressful.

527

:

He said, listen, don't do that.

528

:

At least finish out the semester.

529

:

Um, but don't give up yet.

530

:

And he said, I'm going

to tell you something.

531

:

Universities are a lot of like,

a lot like nonprofits, you know,

532

:

you have to set your boundaries.

533

:

Otherwise they'll take full advantage

of, you know, your time and your energy.

534

:

And I was like, okay, uh, I will use this

as a lesson and we'll see what happens.

535

:

And so finish out the semester.

536

:

Wasn't planning on doing anything further.

537

:

But of course, you know, COVID changed the

world and the way that things were going.

538

:

And they came back to me, um,

shortly after the semester ended

539

:

and said, well, you know, we'd

love for you to continue teaching.

540

:

We'll give you a, uh, annual

contract, renewable every year.

541

:

Uh, we're on a hiring freeze.

542

:

We can't bring anyone else on,

but you're doing pretty good.

543

:

And we'd love to have you,

you know, continue doing this.

544

:

I'm like.

545

:

If you, if you think that I'm

doing good, I'll give it a shot.

546

:

Um, so anyways, I say all that to

say, what I have learned from my

547

:

students is that they like my courses.

548

:

And some of them have said, and you know,

you can go online and find these reviews.

549

:

I, I realized over the last few years,

there's a website called RateMyProfessor.

550

:

com.

551

:

And so, you know, you can

search my name and see the

552

:

reviews for yourself over there.

553

:

But they say that I'm their favorite

professor at the university.

554

:

They look forward to coming to

my class more than any other.

555

:

So I'm like.

556

:

I asked him, I said, why, what, what do

I do that your other professors don't do?

557

:

I say, you're honest, you know,

you're, you tell us things that

558

:

actually are practical and make a

difference in our everyday life.

559

:

You don't just lecture from a textbook.

560

:

Um, and that's because I just

brought myself into the classroom.

561

:

You know, I use the.

562

:

The textbook and the lectures just as

a foundation for knowledge, but the

563

:

vast majority of my courses are around

dialogue, uh, challenging students to

564

:

question, you know, things and to bring

up issues and So what I'm seeing from

565

:

the young people is they want real,

you know, they want you to be real.

566

:

They want you to be authentic.

567

:

They want people to have

a sense of integrity.

568

:

Um, but simultaneously,

they're also not afraid.

569

:

to support what they want to support.

570

:

Um, so while I, I do realize that young

people are generally, I think, more

571

:

liberal than their parents generation.

572

:

So I have a lot of young people

in Oklahoma coming from these

573

:

rural counties that are, you know,

moving in a more liberal direction.

574

:

I also have some who are

sticking to their roots of, no,

575

:

we're going to vote Republican.

576

:

We're going to stay conservative

and we're proud of it.

577

:

But the difference between them and

their parents or grandparents is

578

:

that they're willing to have a civil

conversation with people about it.

579

:

And so what I see in the

young people is I see.

580

:

I see potential for

building a better future.

581

:

I see the desire to understand, uh, as

we say, you know, in Islam and it comes

582

:

from the Quran, you know, understand

truth as truth and falsehood as falsehood.

583

:

Um, and I think that's why they're

so drawn to learning about religion.

584

:

Uh, you know, interestingly

enough, Oklahoma State University.

585

:

Our enrollment numbers in our world

religions courses has gone up year

586

:

over year for the last five years.

587

:

And our religious studies department

now teaches more students per instructor

588

:

than any other department in the entire

university, which is quite phenomenal.

589

:

So there is a huge demand for it.

590

:

So I think.

591

:

All of this being said, we have

an opportunity to do something

592

:

really awesome with this new

generation of people coming up.

593

:

But if we don't recognize and embrace

them and really try to cultivate,

594

:

you know, what they want to see and,

and use our wisdom, what wisdom we

595

:

hope we have in guiding them, then.

596

:

They're just going to probably

end up falling into the same trap

597

:

that previous generations have.

598

:

So, you know, there's potential,

but we've got to harness that

599

:

potential and we've got to cultivate

it and we've got to guide it.

600

:

Otherwise it's just going to

continue to be the same cycle

601

:

over and over and over again.

602

:

Tariq: Okay.

603

:

Okay.

604

:

Now my brother, Adam, we're going to

bring this home to your home, Oklahoma.

605

:

That is now, while I have never been to

Oklahoma and With God's permission, uh,

606

:

and at some point in the very near future,

I will make my way to Oklahoma, but for

607

:

those of us who have never been there,

who don't know much about the state, um,

608

:

I can't think of a better person than

one of its most notable figures to tell

609

:

us what is it like living as a Muslim

in Oklahoma and how does its Culture,

610

:

it's history, it's community dynamics.

611

:

How do those things impact the

Muslim experience, your experience?

612

:

Oklahoma.

613

:

Adam: Um, you know, we're pretty

much smack dab in the middle of

614

:

the country, although a little bit,

we're not central as far as north

615

:

and south, but east and west wise,

we are, uh, you know, funny story.

616

:

Um, we hosted Linda Sarsour, um,

as a guest for a Muslim student

617

:

association event, I believe

it was in February of:

618

:

And she was trying to, I You know,

she was telling us that she was trying

619

:

to explain to someone geographically

where Oklahoma is located.

620

:

I said, just tell them it's

South Central United States.

621

:

And she said, she's like I've

heard of South Central L.

622

:

A.,

623

:

but never South Central U.

624

:

S.

625

:

I say, well, that's

where we are, you know.

626

:

Um, but Oklahoma, you know, we're, we're

right above Texas, uh, below Kansas.

627

:

We border Arkansas, Colorado,

and I think another state or two.

628

:

We have borders with quite a few

states, but we're only 4 million people.

629

:

So we're, we're relatively

small in numbers.

630

:

What a lot of people don't realize when

they see Oklahoma on the news and they

631

:

think we're just a bunch of farmers

with cows, that's partially true.

632

:

Because Oklahoma City and Tulsa

are the only two major metropolitan

633

:

areas in the entire state.

634

:

The vast majority of the state is rural.

635

:

There is a lot of farmland.

636

:

There, there was historically.

637

:

A lot of oil land as well.

638

:

That being said, Oklahoma city is actually

the 20th largest city in the entire

639

:

country and Tulsa somewhere within the

top 50, I think it ranks around 48 or so.

640

:

Um, and so we're not

really like, you know.

641

:

We're not that bad off.

642

:

You know, we do have some good things

going for us in Oklahoma City itself,

643

:

where I live and spend most of my

time has about one fourth of that

644

:

population, the metropolitan area.

645

:

Um, and we have a number of universities.

646

:

Of course, college football fans would

be familiar with the University of

647

:

Oklahoma or Oklahoma State University.

648

:

But what really put us on the map outside

of the tragedy of of, uh, the:

649

:

Oklahoma City bombing, which is what

most people knew us for, uh, prior to

650

:

2008 was when we got the Oklahoma City

Thunder, uh, after they relocated from

651

:

Seattle, the former Seattle Supersonics.

652

:

And that's really helped, I think, the

image of Oklahoma grow quite a bit.

653

:

Although, uh, I do have my

grievances with the NBA.

654

:

I don't think they're

giving us our fair shake.

655

:

You know, we should really be headlining

You know, all the marquee matchups

656

:

on the major networks, but, uh, maybe

after we win that championship, we

657

:

will, you know, but, um, Oklahoma is

known for, uh, low cost of living,

658

:

still has some of the lowest costs

of living in the United States.

659

:

Um, great economic opportunities,

especially in certain sectors.

660

:

We see a lot of physicians, people in

the medical field moving to our state.

661

:

Of course, academia, as we discuss,

uh, engineering, things of that nature.

662

:

Um, It's also a great

place to raise a family.

663

:

I mean, life here is slower, you know,

people will take time out of their

664

:

day to have a conversation with you.

665

:

Um, I meet, I meet people every day that

I don't know who the heck they are, but

666

:

we sit and we have conversations, you

know, and as a Muslim in America, I always

667

:

You know, as I'm having a conversation

with them, say, do I want to let them

668

:

know I'm Muslim today, you know, and

I would say 75 percent of the time I

669

:

do, you know, there are times where I'm

like, yeah, this person is questionable.

670

:

I don't know if I want to really go

down that road, but the vast majority

671

:

of time I do share it with them

and there's not been a single time.

672

:

where I've told someone I'm Muslim

that I've had someone say, Oh, hell no.

673

:

You know what?

674

:

That's an Oklahoma drawl, you know?

675

:

Oh, hell no.

676

:

We, we don't like y'all people right now.

677

:

That's never actually happened to

me in person on social media email.

678

:

Yeah, of course, but never in person.

679

:

And so I enjoy the slow pace of

life and no offense to Chicago.

680

:

I love Chicago.

681

:

I love to visit it.

682

:

Uh, was a huge fan of the

Jordan bulls in the nineties.

683

:

But I would never live there or

any other big city for that matter.

684

:

Um, I remember the first time it was a

year and a half ago coming to Chicago,

685

:

spending a week there for, um, our

in person doctoral cohort classes.

686

:

And I was just like, I was staying in

downtown at the time because it was the

687

:

same weekend as the Chicago marathon.

688

:

It was hard to find a hotel.

689

:

And so I would walk about

half a mile to a coffee shop.

690

:

and then get my coffee and then Uber to,

you know, Chicago Theological Seminary.

691

:

And after a few days of

doing that, I called my wife.

692

:

I said, I want to come home.

693

:

And she said, why?

694

:

I said, I, I hate being

around all these people.

695

:

Like, it's, I think I saw more

people walking to the coffee shop in

696

:

downtown Chicago every morning than

I would see in a month in Oklahoma.

697

:

And I'm like, this is, Too many.

698

:

I feel claustrophobic.

699

:

Yeah.

700

:

And they didn't want to talk to me either.

701

:

That was the other thing.

702

:

They all had their earbuds in and don't

want to look you in the eye and stuff.

703

:

So yeah, Oklahoma is a good place

and there's not a single Muslim.

704

:

I say that specifically because, you

know, people think Southern state

705

:

racist history, all that is true.

706

:

You know, we are the state

where the tragedy, right.

707

:

Of the black wall street massacre, right.

708

:

Happened.

709

:

Um, of course the anti Sharia

law, as I mentioned in:

710

:

Uh, people think as a minority, you

wouldn't want to live in Oklahoma,

711

:

but Muslims love living in Oklahoma.

712

:

And our population's only grown

over the last two decades.

713

:

We've got Halal grocery

stores, Halal restaurants.

714

:

We have about 15 mosques

in the state of Oklahoma.

715

:

Um, and it's just growing

day over day over day.

716

:

So it's a great place to live.

717

:

It's a great place to visit.

718

:

And if you come out and visit,

I'll take you to a thunder game.

719

:

Uh, just got to coordinate

the schedule with,

720

:

Tariq: all right.

721

:

All right.

722

:

Now you're talking.

723

:

That sounds good to me.

724

:

I'll get some of that.

725

:

Okay.

726

:

See court side action.

727

:

Yeah.

728

:

Adam: For you, Imam Tariq,

it's free of charge.

729

:

Everyone else will negotiate the cost.

730

:

Tariq: That sounds,

Hey, that sounds great.

731

:

Let's, let's make that happen.

732

:

You know, it really is inspiring

to know that there's growth in our

733

:

community and a place that many people

would not expect to find Muslims.

734

:

Um, even though we're everywhere, right.

735

:

Right.

736

:

But have you had occasions where Because

you're not wearing a kufi, you're

737

:

not wearing, you know, an Islamic

headdress, or you might not have on

738

:

a thobe, you might not be presenting

yourself in the, quote unquote, Muslim

739

:

package that people would assume

is the sole identifier of a Muslim.

740

:

Have you had experiences where, when

you're Talking to folks, when they find

741

:

out that you are Muslim, is there a bit

of cognitive dissonance and that the

742

:

expectation or the stereotype that they

may hold of what we're supposed to look

743

:

like does not match the reality of who.

744

:

Adam: That's a, that's

an awesome question.

745

:

I, I think, yes, you know, for the older

generation of folks, it can be surprising

746

:

when they learned that I'm a Muslim, like,

oh, but you're just so normal, right?

747

:

Uh, like you're drinking a cup

of coffee, you know, you're,

748

:

you're at a thunder game.

749

:

Like we didn't expect

Muslims to do these things.

750

:

Um, But, you know, as I've already talked

also about the younger generation, I

751

:

find that they're immediately accepting

like they don't have that same cognitive

752

:

dissonance that the older generation does.

753

:

And I think a lot of that comes from the

fact that they've already been exposed

754

:

to Islam in some way, shape or form.

755

:

A lot of it comes through

relationships they've had with people.

756

:

Oh, I had a Muslim classmate.

757

:

I had a friend growing up.

758

:

Um, and also keep in mind that college

students into, you know, their freshman

759

:

year over the last few years, they were

either born right around or post nine 11.

760

:

So they're growing up in a whole,

they don't understand nine 11

761

:

the way that people who are in

their forties, like I am do.

762

:

I was 19 when it occurred.

763

:

It's still vivid in my memory.

764

:

It really defined what And

who I became, but for younger

765

:

people, that is not the case.

766

:

So, yeah, I, you know, it's interesting

because I think sometimes people are

767

:

taken aback, but I think that's exactly

what we want is we want people to realize

768

:

that we're just as American as apple pie.

769

:

You know, I don't even know

what that saying means.

770

:

It's always bothered me, but I mean,

we're just as American as anyone else,

771

:

you know, and we can be thunder fans.

772

:

We can be.

773

:

You know, uh, Chicago Bulls fans,

you know, sorry, if you are right

774

:

now, you're not y'all not doing,

you know, but you know, you can be

775

:

whoever or whatever you want to be.

776

:

Now, here's the thing I'm

going to, I'm going to give

777

:

you my litmus tests for when.

778

:

Muslims actually become part of

the social fabric of America.

779

:

And this is what I've posed to my students

because they ask me, you know, when we

780

:

talk about religious diversity in America

and religious freedom, like they get it.

781

:

They're like, okay, we understand how the

constitution protects religious freedoms.

782

:

We understand religious diversity

in the world and we understand

783

:

why we should be accepting of it.

784

:

But how do we get to a point where

we're not seeing anti Semitism?

785

:

Islamophobia, you know, uh, hatred

towards Sikhs, et cetera, et cetera.

786

:

I say, here's your litmus test now.

787

:

You got to picture this in your mind.

788

:

In Oklahoma State University,

there's a huge library.

789

:

It's in the center of campus and right

in front of that library, there's

790

:

a massive green grass lawn, okay?

791

:

And that's where a lot of the

student activities take place.

792

:

They'll have volleyball games and

they'll do annual things out there.

793

:

So it's, it's called the Lawn

of the Edmond Lowe library.

794

:

And so everyone's familiar with that

said, if a Muslim myself or one of your

795

:

classmates, it comes time for their

afternoon prayer, and they can stop and

796

:

pull out their prayer rug on the lawn

right in front of the library, you know,

797

:

in the middle of the university, while

there's 20, 000 students going to and from

798

:

classes, and they can do their prayer And

nobody bats an eye or thinks twice about

799

:

what is happening, then we have achieved

true religious diversity in America.

800

:

And I think that's the thing, you know,

it's one thing to say you're Muslim,

801

:

but it's another thing for people

to actually see you being Muslim.

802

:

And, you know, that's why I honestly

don't wear a kufi all the time.

803

:

I do, from time to time.

804

:

Um, that's why I don't always wear things

that readily identify me as Muslim.

805

:

When I do it.

806

:

I'm proud to do it, but when I don't

do it, I recognize that this is a way

807

:

for me to then bring that out in other

means and show people that Muslims

808

:

are your normal everyday people.

809

:

And so, yeah, it's, it's interesting

when you meet people and then they

810

:

get to know you and, and the last

thing they get to know about you is

811

:

your Muslimness and you get to see,

you know, how they react to that.

812

:

But I think that's where we need to go.

813

:

In America.

814

:

And we really need to just show people

that we are no different than Billy Bob.

815

:

Um, or, you know, Billy Bob is the

Oklahoma thing, you know, uh, Billy Bob

816

:

in Oklahoma or Shaniqua in Chicago, you

know, no different than anyone else.

817

:

Tariq: That's good.

818

:

Adam: You know,

819

:

Tariq: I really appreciate that answer.

820

:

And I would be remiss if I didn't

take the opportunity to inquire with

821

:

one of they, and it's finest and ask

you, what has the ban experience?

822

:

What has that experience meant to you?

823

:

What is the opportunity to be a

student at BAYAN, to learn from such

824

:

an accomplished group of scholars and

practitioners and alongside fellow

825

:

leaders who are serving their communities

in a number of different ways?

826

:

What has that experience meant to you?

827

:

Adam: BAYAN, my opportunity.

828

:

The blessing of the opportunity

to be a student at Bayan, to be

829

:

associated with Bayan, has been life

altering in the best way possible.

830

:

And, for me, as an

individual, a dream come true.

831

:

Because when I was doing my

undergraduate, and when I was really

832

:

becoming very passionate about

learning Islam, there weren't almost

833

:

no opportunities, um, to learn about

Islam in America except Zaytuna.

834

:

Uh, you know, and so that was a very

specific institution and you had

835

:

to go all the way to California.

836

:

It wasn't realistic for most people.

837

:

Most of my friends, um, my mentors,

my teachers, they were going overseas.

838

:

That wasn't going to work for me either.

839

:

And so I did my undergraduate

degree and the closest associated

840

:

thing, which was sociology.

841

:

There wasn't even an option for

like religious studies at the time.

842

:

And then I ended up doing a master's

in human relations with a focus on

843

:

organizational diversity and development.

844

:

So they were adjacent right to

where I really wanted to be.

845

:

Uh, but I always wanted to study Islam and

have a better understanding, particularly

846

:

for the context of Islam in America

for, so when the opportunity for a

847

:

doctorate in Islamic leadership came up.

848

:

I was just like, wow, this is exactly what

I've been looking for for my entire life.

849

:

Um, but that being said, I didn't

know what to expect, you know,

850

:

when, when we started classes and

what the professors would be like.

851

:

Now that we are halfway

through the program, we only

852

:

have, uh, two courses left.

853

:

So we've experienced, you know, most

of what the instruction looks like.

854

:

I can say that this has been

perhaps the most phenomenal.

855

:

academic experience of my life.

856

:

And it is not only allowed me to have

a better understanding of my current

857

:

context as a Muslim leader in America, but

it's also helped me, you know, imagine.

858

:

Um, and shape what the future

of my leadership can and

859

:

inshallah will look like.

860

:

Um, and really broaden my horizons in

ways that I never thought possible.

861

:

And I think for me coming from Oklahoma,

because I've been told this by others,

862

:

Imam Sohaib Webb in particular, because

he got out, you know, um, some, some

863

:

people describe Oklahoma, Um, uh, You

know, as a, as kind of like a prison,

864

:

you know, you got to find a way to

escape before you get lost inside of it.

865

:

Um, I didn't make it out.

866

:

He made it out.

867

:

He's like, Adam.

868

:

You got to get out of Oklahoma.

869

:

There's more opportunities

for you outside.

870

:

I'm like, no, I like it here.

871

:

My wife's from here.

872

:

My kids are born here.

873

:

I'm good.

874

:

But that being said, you know, being

able to be involved with Mayan and not

875

:

only learn from our amazing instructors,

but learn from my fellow cohort members.

876

:

Um, about what leadership in Muslim

communities or just leadership in

877

:

general looks like across the United

States has inspired me to think about

878

:

ways that I can be involved, not just

in Oklahoma, but also on a national

879

:

or maybe even global level in terms of

leading people, whether it be Muslims or

880

:

people of different faith backgrounds.

881

:

In a positive or good direction, things

that not only align with my professional

882

:

goals, but also with my personal goals,

uh, and my Islamic ideals of wanting to

883

:

encourage the good, forbid the evil, um,

and, and make the world a better place.

884

:

Tariq: Praise be to God.

885

:

I really appreciate the opportunity

to have this conversation with

886

:

you, brother Adam Sultani.

887

:

I pray that Allah continues to

bless you in your leadership.

888

:

We thank you for taking the time

to come on to the American Muslim

889

:

podcast presented by Bayan On Demand.

890

:

And to share some of your

insights and experiences, giving

891

:

us an idea of what makes Islam.

892

:

Adam Soltani, tick.

893

:

It's been a pleasure talking to you.

894

:

Alright, family.

895

:

It is time for us to wrap up, but before

we do, we want to remind you that you can

896

:

support the work of Bayan Islamic Graduate

School by going to bayan online.org.

897

:

That's bayan online.org,

898

:

and doing one of, or maybe both.

899

:

First thing you can do is to donate

to the Muhammad Ali scholarship fund.

900

:

And second is get yourself a

subscription or a loved one, or maybe

901

:

somebody that you're at odds with.

902

:

This might smooth things out, get

yourself a subscription to ban on demand.

903

:

We've got 30 courses that

are available there now.

904

:

And we are expanding the course

catalog, but those courses

905

:

range from Islamic history and

theology, pastoral care, adolescent

906

:

development, nonprofit management,

and it's available for 10 a month.

907

:

That's right.

908

:

That's 10 a month.

909

:

So become part of the Bayan family.

910

:

All right.

911

:

I'm going to leave you as I

greeted you and see you next week,

912

:

inshallah, with God's permission.

913

:

Assalamualaikum.

914

:

May the peace that only

God can give be with you.

915

:

Adam: Wa

916

:

Ailaikum As Salaam wa rahmatullah

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About the Podcast

The American Muslim Podcast
The voices, stories, and perspectives shaping the American Muslim Experience
The Muslim American Podcast is your gateway to exploring the diverse and dynamic stories shaping the American Muslim experience. Presented by Bayan On Demand, this podcast shines a spotlight on the voices of leaders who are making a profound impact in their communities—many of whom are students, alumni, and visiting faculty of Bayan Islamic Graduate School.

From imams and chaplains to Islamic school leaders, teachers, scholars, and non-profit pioneers, we celebrate those who dedicate themselves to serving others. These inspiring individuals include masjid leaders, community activists, and youth mentors who exemplify the values of faith, compassion, and resilience in their work.

Through insightful conversations and authentic narratives, we explore how these leaders navigate faith, identity, and service, offering a unique perspective on the evolving role of American Muslims in shaping society. Join us to uncover the stories of those who lead with purpose and embody the transformative mission of Bayan.

About your host

Profile picture for Tariq El-Amin

Tariq El-Amin

Imam Tariq I. El-Amin serves as the Resident Imam of Masjid Al-Taqwa in Chicago, IL. He is the founder of the Chicago Black Muslim History Tour and the former host of Sound Vision's Radio Islam, a nightly talk radio program that aired in the Chicago market. Tariq is a recipient of the Muhammad Ali Scholarship and earned a Master of Divinity in Islamic Chaplaincy from Bayan Islamic Graduate School in 2022. He is currently pursuing a Doctorate of Ministry in Islamic Community Leadership at Bayan, with expected completion in 2026. Tariq is also a producer of the award-winning UIC Black Excellence podcast, hosted by Dr. Aisha El-Amin, and lends his voice to narrating audiobooks.