Why I embraced Islam by MARYAM JAMEELAH

Why I embraced Islam

MARYUM JAMEELAH (formerly Margret Marcus)

I trace the beginning of my interest in Islam when as a child of ten , while attending a reformed Jewish “Sunday School” , I became fascinated with the historical relationship between the Jews an the Arabs. From my Jewish textbooks, I learned that Abraham was the father of the Arabs as well as the Jews. I read how centuries later when in medieval Europe, Christian persecution made their lives intolerable, the Jews were welcomed in Muslim Spain and that it was the magnanimity if this same Arabic-Islamic civilization which stimulated Hebrew culture to reach its highest peak of achievement. Totally unaware of the true nature of Zionism, i naively thought that Jews were returning to Palestine to strengthen their close ties of kinship in religion and culture with their Semitic cousins. Together i believed that the Jews and Arabs would cooperate to attain another Golden Age of culture in the Middle East.

Despite my fascination with the study of Jewish history, I was extremely unhappy at the “Sunday School”. At this time i identified strongly with the Jewish people in Europe, then suffering a horrible fate under the Nazis and I was shocked that none of my class-fellows nor their parents took their religion seriously. During the services at the synagogue, the children used to read comic strips hidden in their prayer books and laugh to scorn at the rituals. The children were so noisy and disorderly that the teachers couldn’t discipline them and found it very difficult to conduct the classes. At home the atmosphere for religious observance was scarcely more congenial. My elder sister detested the “Sunday School” so much that my mother literally had to drag her out of bed in the mornings and she never went without the struggle of tears and hot words. Finally my parents were exhausted and let her quit. On the Jewish holy days instead of attending Synagogues and fasting on Yum Kipper, my sister and i were taken out of school to picnics and gay parties in fine restaurants. When my sister and i were convinced our parents how miserable we were both at the Sunday School they joined agnostic, humanist organization known as the ETHICAL CULTURE MOVEMENT.

The Ethical Culture Movement was founded late in the 19th century by Felix Adler. While studying for the rabbinate, Felix Adler grew convinced that devotion to ethical values as relative and man-made, regarding and supernaturalism or theology as irrelevant, constituted the only religion fit for the modern world. I attended the Ethical Culture “Sunday School” each week from the age of eleven until i graduated at fifteen. Here i grew into complete accord with the ideas of the movement ad regarded all traditional, organized religions with scorn.

Throughout my adolescence i remained under the influence of humanistic philosophy until, after i began to mature intellectually and atheism no longer satisfied me, I began a renewed search for my identity. For a time i joined a bahai group in New York called the “The caravan of East and West” under the leadership of a persian by the name of Mirza Ahmed Sohrab (D.1958) who told me that he had been the secretary of Abdul Baha, one of the founders of the Bahai. Initially i was attracted to the Bahai because of its Islamic origin and its preaching about the oneness of the mankind, but when I discovered how miserably they had failed to implement this ideal, I left them a year later bitterly disillusioned. When i was eighteen years old, I became a member of the local branch of the religious Zionist youth movement known as the Mizrachi Hatzair, but when i found out what the real nature of Zionism was, which made hostility between Jews and Arabs irreconcilable, I left several months later in disgust. When I was twenty and a student in New York University , one of my elective courses was “Judaism in Islam”. My professor, Rabbi Abraham Issac Katsh, the head of the Department of Hebrew Studies there, he spared no efforts to convince his students — all Jews many of whom aspired to become Rabbis– that Islam was derived from Judaism. Our textbook, written by him * took each verse from the Quran , painstakingly tracing it to its alleged Jewish source. Although his real aim was to prove to his students the superiority of Judaism over Islam, he convinced me diametrically the opposite. I was repelled by the sub-ordination of the Hereafter, so vividly ported in the Holy Quran, to the alleged divine right of the Jews to Palestine. The Jewish God in the Old Testament and in the Jewish prayer book appeared to me distorted and degraded into some kind of real estate agent ! The fusion of Parochial nationalism with religion, I thought had spiritually impoverished Judaism beyond redemption. The rigid exclusiveness of Judaism I felt had a great deal of connection with the persecutions the Jews have suffered throughout their history. I reflected that perhaps these tragedies wouldn’t have happened if the jews had competed vigorously with other faiths for converts. I soon discovered that Zionism was merely a combination of the racist, tribalistic Judaism with modern secular nationalism. Zionism was further discredited in my eyes when i learnt that few if any of the leaders of the Zionism were observant Jews and that perhaps nowhere is orthodox, traditional Judaism regarded with such intense contempt as in Israel. When i found nearly all important Jewish leaders in America uncritical supporters of Zionism who felt not the slightest twinge of conscience because of the terrible injustice inflicted on the Palestinian Arabs, i could no longer consider myself a Jew at heart.

One morning in November 1954, Professor Katsh during his lecture, argued with irrefutable logic that the monotheism taught my Moses (PBUH) and the Divine laws related to him at Sinai were indispensable as the basis for all higher ethical values.If morals were purely man-made as the Ethical Culture and other agnostic and atheistic philosophies taught then they could be changed at will according to mere whim, convenience or circumstance. The result would be utter chaos leading to individual and collective ruin. Belief in the Hereafter as the Rabbis in the Talmud taught, argued Prof. Katsh. was not mere wishful thinking but a moral necessity. Only those he said who firmly believed that each of us will be summoned by God on judgment Day to render a complete account of our life and rewarded or punished accordingly, will possess the self-discipline to sacrifice transitory pleasures and endure hardships and sacrifice to attain lasting good. While Prof. Katsh was lecturing thus, i was comparing in my mind what i had read in the Old Testament and the Talmud with what was taught in the Quran and Hadith and finding Judaism so defective , I was converted to Islam.

Although i wanted to become a Muslim as far back as in 1954, my family managed to argue me out of it. I was warned that Islam would complicate my life because it is not like Judaism and Christianity, part of the American scene. I was told that Islam would alienate me from my family and isolate me from the community. At that time my faith wasn’t sufficiently strong to withstand these pressures. Partly as the result of my inner turmoil, I became so ill that i had to discontinue college long before it was any time for me to graduate so that i never earned any diploma. For the next two years i remained at home under private medical care, steadily growing worse. in desperation from 1957-1959, my parents confined me both to private and public hospitals where i vowed that if i ever recovered sufficiently to be discharged i would embrace Islam.

After i was allowed to return home, I investigated all the opportunities to meet Muslims in New York City and it was my good fortune to make the acquaintance of some of the finest men and women anyone could ever hope to meet. I also began to write articles for Muslim magazines and carry on an extensive correspondence with Muslim leaders all over the world. I corresponded with the late Sheikh Abrahimi, the leader of the ulema in Algeria, Dr, Muhammad El-Bahay of Al-Azhar, Dr. Mahmud F Hoballah , then the director of the Islamic center in Washington D.C., Dr. Hameedullah of Paris, Dr. Said Ramadan, the director of the islamic center of Geneva, and Maulana Sayyid Abul Ala Maudoodi.

Even before i formally embraced Islam, i found the integrity of the faith in the contemporary world greatly threatened by the so-called modernist movement which aimed at adulterating its teachings with man-made philosophies and reforms. I was convinced that had these modernizes had their way , nothing of the original would be left ! As a child I had witnessed with my own eyes in my own family how the liberals had mutilated what had once been a Divinely revealed faith. Having been born a Jew and reared in a Jewish family ,i had seen how futile was the attempt to reconcile religion with atheistic environment. “Reformed Judaism” not only failed to check the cultural assimilation of the Jews i knew but actively encouraged the process. As a result they had become Jews by label only. None had any religion worthy of the name. Throughout my childhood, the intellectual dishonesty, hypocrisy and superficiality of “reformed” Judaism was a vivid experience. Even at that early age i knew that such a watered down, half-hearted compromise could never hope to retain the loyalty of its members, much less their children. How dismayed i was when i found among the muslims, the same threat! How shocked i was when i found certain scholars and some political leaders within the Muslim community guilty of the identical sins for which the God in our Holy Quran has vehemently denounced the Jews! Convinced that God wouldn’t spare us from calamity and doom us to the same fate the Jews have suffered unless we sincerely repented and changed our ways, I vowed that i would devote all my literary struggle to combating this menace from within before it was too late.

Thus in his first letter to me of January 1961, Maulana Maudoodi wrote:

“While i was scanning your essays. I felt as if i were reading my very own ideas. i hope your feeling will be the same when you have the opportunity to learn Urdu and study my books. And that despite the fact there has been no previous acquaintance between you and me, this mutual sympathy and unanimity in thought has resulted directly from the fact that both of us have derived our inspiration from one and the same source– Islam ”

Source: Quoted from her book “Islam and Modernism”

Maryam Jameelah

Maryam Jameelah (May 23, 1934 – October 31, 2012) was an author of over thirty books on Islamic culture and history and a prominent female voice for conservative and fundamentalist Islam, known for her disparaging writings on the west.[1] Born Margret Marcus in New York to a non-observant Jewish family, she explored Judaism and other faiths during her teens before converting to Islam in 1961 and emigrating to Pakistan. She was married to and had five children with Muhammad Yusuf Khan, a leader in the Jamaat-e-Islami political party, and resided in the city of Lahore.[2][3]


Jameelah was born Margret Marcus in New Rochelle, New York, to parents of German Jewish descent, and spent her early years in Westchester. As a child, Marcus was psychologically and socially ill at ease with her surroundings, and her mother described her as bright, exceptionally bright, but also “very nervous, sensitive, high-strung, and demanding”. Even while in school she was attracted to Asian and particularly Arab culture and history, and counter to the support for Israel among people around her, she generally sympathised with the plight of Arabs and Palestinians.[4] Another source describes her interests as zigzagging from Holocaust photographs, to “Palestinian suffering, then a Zionist youth group and, ultimately, Islam.”[5]

She entered the University of Rochester after high-school, but had to withdraw before classes began because of psychiatric problems. In Spring, 1953, she entered New York University. There she explored Reform JudaismOrthodox JudaismEthical Culture and the Bahá’í Faith, but found them unsatisfactory, especially in their support for Zionism. In the summer of 1953, she suffered another nervous breakdown and fell into despair and exhaustion. It was during this period that she returned to her study of Islam and read the Quran. She was also inspired by Muhammad Asad‘s The Road to Mecca, which recounted his journey and eventual conversion from Judaism to Islam. At NYU she took a course on Judaism’s influence on Islam which was taught by Rabbi and scholar Abraham Katsch, which ironically strengthened her attraction to Islam. However Marcus’s health grew worse and she dropped out of the university in 1956 before graduation; from 1957-59 she was hospitalized for schizophrenia.[3][6]

Returning home to White Plains in 1959, Marcus involved herself with various Islamic organizations, and began corresponding with Muslim leaders outside America, particularly Maulana Abul Ala Maududi, a leader of Jamaat-e-Islami (Islamic Society) in Pakistan. Finally, on May 24, 1961, she converted to Islam and adopted the name Maryam Jameelah. After accepting Mawlana Maududi’s invitation she emigrated to Pakistan in 1962, where she initially resided with him and his family. In 1963, she married Muhammad Yusuf Khan, a member of Jamaat-e-Islami, becoming his second wife. She had five children: two boys and three girls (the first of whom died in infancy). Jameelah regards these years (1962–64) to be the formative period of her life during which she matured and began her life’s work as a Muslim defender of conservative Islam.[3][7]


Jameelah started writing her first novel, Ahmad Khalil: The Story of a Palestinian Refugee and His Family at the age of twelve; she illustrated her book with pencil sketches and color drawings. She also studied drawing in Fall 1952 at Art Students League of New York, and exhibited her work at Bahai Center’s Caravan of East and West art gallery. On her emigration to Pakistan she was told that art was un-Islamic by Maududi, and abandoned it in favor of writing.[3][8] Her writings are supplemented by a number of audio and video tapes.[9]

Jameelah was a prolific author, offering a conservative defense of traditional Islamic values and culture. She was deeply critical of secularismmaterialism and modernization, both in Western society, as well as in Islam. She regards traditions such asveilingpolygamy, and gender segregation (purdah) to be ordained by the Quran and by the words of Prophet Muhammad, and considers movements to change these customs to be a betrayal of Islamic teachings.[10] Jameelah’s books and articles have been translated into several languages including UrduPersianTurkishBengali and Bahasa Indonesia.[11] Her correspondence, manuscripts, bibliographies, chronologies, speeches, questionnaires, published articles, photographs, videocassettes, and artwork are included in the Humanities and Social Sciences Library collection of the New York Public Library.[3] Jameelah’s life is the subject of a book by the biographer Deborah Baker.[12]


Books by Jameelah
  • A great Islamic movement in Turkey: Badee-u-Zaman Said Nursi
  • A manifesto of the Islamic movement
  • A select bibliography of Islamic books in English
  • Ahmad Khalil: the biography of a Palestinian Arab refugee
  • At home in Pakistan (1962-1989) : the tale of an American expatriate in her adopted country
  • Correspondence between Abi-l-A’La Al-Maudoodi and Maryam Jameelah
  • Islam and Modernism
  • Islam and orientalism
  • Islam and the Muslim woman today
  • Islam and our social habits : Islamic manners versus Western etiquette
  • Islam and modern man : the prospects for an Islamic renaissance, the call of Islam to modern man
  • Islam versus Ahl al-Kitab: past and present
  • Islam versus the West
  • Islamic culture in theory and practice
  • Islam face to face with the current crisis
  • Is Western civilization universal?
  • Memoirs of childhood and youth in America (1945-1962) : the story of one Western convert’s quest for truth
  • Modern technology and the dehumanization of man
  • Shaikh Hassan alBanna & al Ikhwan al-Muslimun
  • Shaikh Izz-ud-Din Al-Qassam Shaheed : a great Palestinian mujahid, (1882-1935) : his life and work
  • Shehu Uthman dan Fodio, a great mujaddid of West Africa
  • The Generation Gap – Its Causes and Consequences
  • The Holy Prophet and his impact on my life
  • The resurgence of Islam and our liberation from the colonial yoke
  • Three Great Islamic Movements in the Arab World of the Recent Past
  • Two great Mujahadin of the recent past and their struggle for freedom against foreign rule : Sayyid Ahmad Shahid ; Imam Shamil: a great Mujahid of Russia
  • Westernization and Human Welfare
  • Western civilization condemned by itself; a comprehensive study of moral retrogression and its consequences
  • Western imperialism menaces Muslims
  • Why I embraced Islam
  • The Convert: A Tale of Exile and ExtremismDeborah Baker, Macmillan, 2011.


  1. Jump up^ “Maryam Jameelah, 1934-2012”. Thefridaytimes.com. Retrieved 2013-09-06.
  2. Jump up^ Esposito Voll, pp. 54,58
  3. Jump up to:a b c d e “Maryam Jameelah Papers”. Manuscripts and Archives Division, New York Public Library.
  4. Jump up^ Esposito & Voll 2001, pp. 54–55
  5. Jump up^ A New York Jewish Girl Becomes an Islamist, book review By LORRAINE ADAMS, 20 May 2011
  6. Jump up^ Esposito & Voll 2001, p. 56
  7. Jump up^ Esposito & Voll 2001, pp. 56–57
  8. Jump up^ Esposito & Voll 2001, pp. 55,57
  9. Jump up^ Haddad, Smith & Moore 2006, p. 149
  10. Jump up^ Feener 2004, p. 115
  11. Jump up^ Esposito & Voll 2001, pp. 54
  12. Jump up^ Adams, Lorraine (20 May 2011). “Book Review – The Convert – By Deborah Baker”The New York Times.


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