Gaza and the rising trend of Reversion: should Muslims be concerned?

Ifeoluwa Siddiq Oyelami 

Perhaps one of the main benefits of the Gaza war so far is the increasing awareness and acceptance of Islam among a larger number of people. This can be observed on social media, with notable individuals such as Henry Larson, a professor at Harvard University, and prominent African American activist and writer Shaun King openly expressing their acceptance of Islam. Even American rapper Jonathan H. Smith, also known as Lil Jon, was seen publicly taking the shahada during Ramadan. In fact, during the last Ramadan, it was not uncommon to come across videos of people embracing Islam in Europe. Additionally, there is a growing trend among young social media influencers, particularly on TikTok, who demonstrate their support for Gaza by proclaiming their reversion to the Muslim faith. According to the presidency of European Islamic Organizations, since the Gaza war, the rate of people reverting to Islam in Europe has increased by an astonishing 400%. Surprisingly, this shift is occurring in the West, where significant resources have been invested in discrediting Islam and Muslims while promoting Zionism. Nonetheless, it appears that many individuals are now reconsidering their perspectives and acknowledging that they had been deceived.

Ordinarily, the Palestinian resistance in Gaza is seen as the main factor that inspires the current trend of mass conversions to Islam. Many have acknowledged their curiosity about the strength that empowers these individuals in the face of Israeli hostility. I believe that one significant factor contributing to these conversions is what I will refer to as the “Hamza Syndrome,” which refers to the acceptance of Islam in solidarity with oppressed Muslims, similar to what Hamza, the Prophet’s uncle, did. Nonetheless, the whole experience is indeed beautiful. It is, in the least, a reflection of Allah's word: "When there comes Allah’s help and the Victory, and you see the people entering into the religion of Allāh in multitudes” (Suratul Nasr 1-2). Indeed, the victory of Allah comes with the opening of lands and minds to Islam. We warmly welcome our new brethren and pray that Allah guides them to remain steadfast in their faith.

Amidst the surge of people accepting Islam, there is somewhat need for vigilance, especially for the duwaat. Going back to the early period, we see that when people embraced Islam in groups, there always comes the problem of still clinging to their previous beliefs and customs. In the early period, we see the manifestation of these with the sneaking of elements of superstition, racial prejudice, and innovations into the fold of Islam. For the scholars of that time, navigating through this amalgamation of different cultures was a challenging task. With its inclusive nature, Islam does not immediately erase preexisting ideas deeply ingrained in the minds. Some cling tightly to these ideas, while others grapple with understanding why certain beliefs might conflict with Islam. Thus, in their search for validation, they turn to the interpretations of the Qur’an and Sunnah. In the aftermath of recent reversions, too, we should brace ourselves for similar concerns.

To begin, the acceptance of Islam is primarily observed among young liberals who, more often than not, are humanist and non-religious. In fact, their open-mindedness may have made it easier for them to reconsider their views on Islam compared to conservatives, who tend to stubbornly support the Zionists regardless. However, it is worth considering the challenges these liberals may face in reconciling their newfound faith with their ideas of freedom, religiousness, and spirituality. Many of them reject the idea of “organized religion” and believe that the individual’s relationship with God is what truly matters. Consequently, some may disregard Islamic rulings that do not appeal to them. In addition to these structural concepts, the issue of gender may be a subject that we will soon need to address. We are already witnessing the emergence of a growing “queer Muslim” community, particularly in North America. Given these trends, how can we offer guidance to a new liberal convert who had spent her life supporting the LGBT community but now needs to navigate the Islamic rulings on these matters?

Social media free-for-all may also pose a challenge. With the reversion wave being influenced by social media trends, it is undeniable that many reverts may gain popularity or become more popular after converting. Muslims are always eager to welcome people into the fold of Islam and are happy to listen to their experiences. However, it’s important to note that a revert, regardless of their research about Islam, eloquence, and emotional stories, does not automatically become a scholar of Islam. Therefore, it’s important not to get carried away by affection for the new brothers and sisters and not to consider their words about Islam authoritative, especially when they should be learning about Islam themselves. Nevertheless, it’s equally important to acknowledge the enthusiasm from both sides; thus, be patient with their mistakes on social media and offer advice in the best manner possible.

Conclusively, it is crucial for Muslim scholars and organizations, especially those in the West, to address these concerns in order to effectively mitigate the outlined issues. Courses tailored for reverts and “Muallafa al-Qulub” should be developed, and existing ones should be enhanced, particularly in light of contemporary discussions. Materials such as books and FAQ pamphlets should be distributed to key locations such as campuses, city centers, and mosques. Additionally, there should be an increase in the production of more videos and podcasts that address potential conflict areas. In this case, members of the ummah should also be ready to channel their resources into such projects. Indeed, Allah is the ultimate guide!