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Behold, this religion is ease, and who ever goes against its nature and over does it, will be overwhelmed by it. So take the middle path, and approach perfection and be of good cheer.
All praise is due to Allah and nothing is done without his will, but this issue of Al-Bayan wasn't put together by some miracle. This paper wouldn’t be here if it wasn’t for the incredible amount of time and dedication our fantastic staff poured into its creation. Our content this semester ranges from articles on spiritual self-improvement to personal narratives about reverting to Islam. The editors believe it’s not our job to restrict what issues are addressed in the paper; we hope to expand the paper next semester by soliciting submissions from an even wider spectrum of topics. Feel free to pitch us some ideas at al-bayan@msa.berkeley.edu. If you’re not into writing, take a look at the other positions available and let us know if you’d like to hop on-board our staff. Please enjoy this issue; we’ll see you again next semester. -- The Editors
Editor-in-Chief Saheil Aboutalib Managing Editor Zuhair Saadat Sections Editor Farnoosh Mahdavi Copy Editors Sara Bilal Roberta Davenport Imran Khan James Kiger Layout Editor Alliya Qazi
Layout Kazim Narsinh Saba Ahmed Business Manager Avace Dani Advertising Representatives Sameea Kamal Nasir Mohammed Shahid Syed Wahid Syed Writers Farshad Hemmati Mahin Ibrahim Sameea Kamal Shereen Khan Yasmine Khan James Kiger Nasir Mohammed
On the Cover: Few of Allah's creations exemplify perfection in the universe like the nebulae. The Horseshoe Nebula has become one of the most recognized formations due to its unique shape. Image courtesy of the National Optical Astronomy Observatory.
The Community Service committee showed a greater degree of involvement this year thanks to a large influx of freshman and junior transfers. Immediately after the tragic hurricane in New Orleans, the MSA joined the ASUC Hurricane Katrina Coalition. As part of this coalition, the MSA helped increase awareness of the tragedy, as well as raise funds for the Red Cross. During the month of Ramadan, the committee arranged for several students to help bag lunches for the homeless as part of the Feed-the-Homeless campaign. For each Friday in Ramadan, several Berkeley MSA students helped make peanut butter jelly sandwiches and distribute them to local areas, such as People’s Park. Finally, towards the end of Ramadan, the MSA held its annual Cal Fast-a-thon event, in which local sponsors pledge a small donation for each non-Muslim that fasts for a day. Alhumdillulah, the event was successful, bringing in 200 people and raising over 1100 dollars for the American Red Cross. The money raised for this event will inshallah be distributed to the victims of Hurricane Katrina. For next semester, the committee plans to further involvement off campus by volunteering at local soup kitchens, tutoring services, and nursing homes.
Tentative Spring 2006 MSA Events Schedule First General Meeting: January 19 Ski Trips: January 27-28 Tarbiyyah Week (Deen-Intensive): February 6-9 Islam Awareness Week: February 27-March 2 Elections: April 6 Scholarship Dinner: April 27 Graduation banquet: May 5
Al-Bayan is operated solely by students on a voluntary basis and is not an official publication of the Associated Students of the University of California. The articles herein are the views of their respective authors and not necessarily the views of the AlBayan staff, the ASUC or the University of California, Berkeley.
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The Reverence of Human Rights in Islam by Nasir Mohammed With the creation of the UN and the writing of the Universal Declaration of Human Rights, many idealists believed that the horrendous acts that constituted World War II would never happen again. Never again would we see atrocities like the Rape of Nanking where Japanese brutalized Chinese by the hundreds of thousands. Never again would we see acts of blatant genocide such as the Holocaust. How wrong they were. The atrocities never ended. If nothing, civil strife increased in that post-colonial era. From the Korean War all the way to Rwanda, the cycle of human rights abuses has not ended. However, ironically what has changed are the people committing these actions. The oppressed have become the oppressors. Muslim people tend to think of themselves as being the oppressed and think of countries such as the US and Israel to be the oppressors. We play victim by pointing out the historical oppressions that were committed against us. However, times have changed, and as my mom says if you
point one finger at someone you have three fingers pointing back
complain about how non-Muslims abuse Muslims when we do the exact
Being Muslims, the basis for all our actions are the Qur’an and the Sunnah--and in neither of these do we see a mandate for torture. at you. The fact is that in this day and age Muslims unfortunately are the biggest culprits in terms of international human rights abuses. The sad irony is that we are committing these abuses on fellow Muslims. With that in mind, we really have no right to
same thing. There are numerous examples of this. Interestingly enough, Pakistan holds the record for the largest mass rape in world history. This was done by Pakistani troops in Bangladesh in 1971 as they were suppressing then East Pakistan’s, modern day Bangladesh’s, independence
movement. In doing so more then 200,000 women were raped and more then 800,000 Bengalis were killed. Keep in mind that 97% of Pakistan is Muslim. Ideally countries like Pakistan would no longer commit malfeasances like this, but unfortunately to this day countries like Pakistan, Egypt, and Saudi Arabia are renowned for committing human rights violation. In fact, these days the US outsources torture of so-called terrorism suspects as part of its rendition program to these countries. Rendition is a CIA initiated program, which involves sending terrorist suspects to other countries, which are known to practice torture, for interrogation. The most recent example of this is in the case of Abu Ali, a Virginian student, who confessed to planning to assassinate President Bush. While testifying, it was found that he confessed because he was whipped and tortured into doing so by the Saudi security force known as the Mubahith. To think that the Saudi’s, the protectors of our most holy shrine, are committing actions like this is quite >>Continued on page 11
Man is Animal By Nature, Human by Aquisition by Farshad Hemmati Sometimes your mind becomes so distanced from your heart that they become bitter enemies. Your heart becomes upset with your mind, and your mind with your heart. Your mind focuses you into a box. Your heart knows no bounds. Both become dangerous. Your heart gives you freedom; your brain gives you dimension. Unfortunately, they rarely coincide. With the freedom of the heart the soul has no bounds and constraints on its desires, and with the constraints of the brain the heart has no freedom and the soul becomes suffocated. Islam teaches us that we must come toward ‘tawhid (Oneness of God) through the intellect and follow the path with our hearts. We
must continuously purify the heart of hidden veils we have placed upon it from our own ignorance and rebellion against God. From beginning to end this path requires both the heart and the mind. However, if you leave both the heart and the mind as tools following their own discretion you will default yourself to your animality rather than your humanity. Man is torn between his animality and his humanity. As Rumi said, “jahel hayvanast band” (the Ignorant are bound by their Animality). The humanity of man is shaped from his awareness of God and His attributes, while the animality represents Man’s ignorance of it. Ayatollah Mutahari states, “Man is a being that seeks values
and aspires to virtues and ideals that are not material or utilitarian, that are not restricted to self or at most to mate and offspring, that are general and inclusive and embrace the whole of humanity, that are unconfined to a particular environment, locale, or time period.” The animal, on the other hand, is localized and works within his environment. “If the animal pursues an object or moves toward an end that is beyond these confines, for instance, if it shows concern for the species rather than the individual or for the future rather than the present,...this behavior arises unconsciously and instinctually, by the direct command of the power that created it and administers the world.” Mutahari concludes that “man’s evolution begins with animality and finds its culmination in humanity.” It
is through man’s animality that “man’s humanity grows and evolves.” However, to evolve to that humanity what must man do? If man is animal by nature, human by acquisition, what must he do to acquire that humanity? Mutahari addresses this problem by saying that “the evolved individual is the one who has been freed of dominance by the inner and outer environments, but depends upon belief and faith.” Thus, the true believer must abandon the desires of both the mind and heart unless that desire coincides with the desire of the Divine. From the beginning Muslims have been taught to “submit to God,” but this submission has been >> Continued on page 11
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“Lotas” and “Salaam”: The Convert Experience at CAL by Shereen Khan Six individuals at UC Berkeley have been interviewed in an effort to shed light on their experiences as converts to Islam. They have chosen to share a very personal part of their lives and it has been an honor to hear their perspectives. While their stories may have similarities,they each bring something unique to the table when discussing their experiences. Ed Carter, a GSI in the math department, came to Islam in 2003, a few months before graduating from the University of Arizona. Organized religion did not play a large role in his life, though his mother used to take him to a Southern Baptist church when he was younger. Ed began reading about Islam after 9/11, became increasingly sympathetic towards the religion, and converted a year and a half later. Farshad Hemmati, a fifth year double majoring in Middle Eastern Studies and Electrical Engineering, converted to Islam the summer before his freshman year at Cal. He was raised with a belief in God, and he was taught good morals, although he did not follow any particular creed. His study of Islam was directed towards refuting people’s arguments for Christianity and Islam. After spending hours each day debating people and trying to turn them away from Islam, he antithetically came to accept the religion he tried to refute. Edina Bohanec, a junior majoring in Sociology, converted about two and a half years ago, when she was 18 years old and living with her sister in Egypt. She comes from a family that does not follow any organized religion. Unlike many converts, Edina was lucky enough to have a support group when she converted, which included neighbors who were converts, a Muslim friend, a woman from the mosque who taught her daily Islamic practices, her future husband, and, surprisingly, her sister, who is herself not a Muslim. Montu Sharma, a junior double majoring in Chemical Engineering and Nuclear Engineering, was a devout Hindu who began to question the his faith toward the end of his high school years. Like many converts to Islam he studied different religions independently for two years before deciding to convert. Patricia Castoreno, a junior double majoring in Religious Studies and Middle Eastern Studies, was raised as a Catholic. Her two Muslim best friends
first introduced her to Islam in high school. Although she initially had problems with Islam’s view of Jesus, she converted after reading an English translation of the Qur’an and finding that she believed in it. Roberta Davenport, a sophomore majoring in Middle Eastern Studies, was first exposed to Islam at 8 years of age when her father converted to Islam and married her Turkish stepmother. Although Roberta believed in God, it was not until high school that she began independently studying religions, starting with Christianity before moving on to Islam. Between her junior and senior years of high school she became a Muslim. ! ! ! ! ! ! ! The purpose of this article is to highlight common issues that converts face, to explore the ways in which people who are Muslims from birth sometimes exacerbate these problems, and to suggest manners in which Muslims can alleviate these issues. Converts may risk rejection from their families and friends when they decide to convert, only to become disheartened by unfamiliar Islamic practices and a sense of not belonging within the Muslim community. One important way that Muslims can make the conversion process easier is to form a buddy support system to assist converts in adjusting to Islamic practices. Most of the converts interviewed expressed how overwhelming the conversion experience can be. Edina explains how many born and raised Muslims seem to underestimate how difficult it is to transition from a life with no belief to one that contains Islam. For someone who has been raised without a belief in any religion or deity, simply believing in one God can be a drastic change. Farshad used to feel that born and raised Muslims sometimes expected that he know certain things about Islam that they considered basic knowledge. Feeling that they were left disappointed, he was forced to study Islam much harder in order not to be excluded. If not undertaken carefully, a Muslim’s sincere efforts to help a convert can have very negative consequences. Edina recalls once traveling on a train in Egypt when a woman wearing hijab and gloves told Edina’s sister-in-law in Arabic that she should tell Edina not to wear threequarter length sleeves. This was despite
the fact that Edina was otherwise completely covered in hijab. The woman probably thought that she was being helpful, but she failed to consider that her advice would not be welcomed and would cause more harm than help. Ed similarly warns against being nosy with converts. He recalls that when he was in Arizona, and he would leave his community for even a day, mosque members would inquire where he had been, which struck him as odd,
of only 10-15 people rather than the typical 500 people turnout for Jummah salah. The only instruction Ed was given was a prayer calendar and the times that the mosque would be open for him to return. It was entirely up to him to make any effort to learn more about Islam and to get to know the Muslim community. From his experience speaking with other converts, Ed explains how serious converting can be for family relationships. He describes how easy it is for converts t o become disowned by their families, a n d h o w t h e y must t h e n rely on Muslims f o r support; otherwise t h e y m a y leave the deen. Converting can be very frustrating not only because one may be undergoing drastic lifestyle changes, but also because one cannot turn to family for help with learning about Islam, and born and raised Muslims may not be willing to help out, leaving the new convert utterly alone. From his personal experience, Ed got the impression that Muslims underestimate how much trouble converting can be and think of it in rather nonchalant terms. Both Farshad and Montu described that they were told they needed to change their names once they had converted. When he attended a mosque, Farshad recalls being told by the alim [scholar] there that his name was preIslamic and should be changed. He was expected to suddenly grow a beard, eat zabiha meat, and pray five times a day. Montu was also initially pressured to take on a Muslim name because it would be what he would be called by on the Day of Judgment. The imam [religious leader] of the mosque he converted at therefore gave him the name Mohammad Rahim Ahmed, and although later Montu was told that he did not in fact have to change his name,
Converts may become disheartened by a sense of not belonging within the Muslim community. especially since that was one of the first things they had ever said to him. Another experience that was tiring for Ed was the fact that everyone wanted to know why he converted when he would first be introduced to them. He recalls, “For a while it was like ‘As salaamu alaikum; what’s your name; why’d you convert?’ That’s a very large question, and it’s very draining if you had to explain that to every new person you met.” Some of these actions stem from cultural differences, but it is definitely more tactful to wait until one has gotten to know a convert before asking such personal questions. It may simply be better to wait until the convert feels ready to share that information himself. Ed’s initial mosque and shahadah experience is especially alarming because it shows just how little the Muslim community focuses on easing the conversion process. After studying Islam independently for a year and a half, Ed called the local mosque in order to formally convert by saying his shahadah. Ed recalls being told, “Everyone’s gone home. Why don’t you come back tomorrow?” Fortunately, Ed was not easily dissuaded and he came to Dhuhr salah the next day, relieved to convert in front
>> Continued on page 14
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Reversion: It’s Natural Searching for the by James Kiger
there is the commonly accepted notion that all beings, especially human beings, lack any essential nature. This contention that there is nothing which is to be a human being, was famously formulated by the French philosopher, Jean-Paul Sartre, when he wrote that “existence precedes essence.” According to Sartre, what it is to be a human being is simply a decision made by human beings. Islam flatly denies such a premise and states Allah (swt) has ordained a very specific nature for human beings: submission to His will. But the Islamic conception of fitra goes further and tells us not only that human beings by nature ought to submit to Allah’s will (swt) but that they fundamentally already are in such a state of submission. This is quite a different view from that classically put forward in western Christianity as the doctrine of original sin. According to this dogma, as given its classic explication by Augustine of Hippo, human beings are, by the very fact of having been born, in revolt against God’s will. This is said to be a result of the original sin of Adam (as) by which human nature and, in fact, the nature of the world became essentially alienated from their source. Such a belief is entirely foreign to Islam. A human being cannot so much as lift an arm without Allah’s (swt) consent, let alone change the very being of what He has created. Of course, sin exists and one may accordingly wonder that it should be said that human beings already are in submission to Allah. This can be understood in two complementary ways. First, we may see that the idea that a human being can in any way contend with the will of Allah (swt) is ultimately pretense. This point is made quite clearly in the Qur’an: “to Him submits whoever is in the heavens and the earth, willingly or unwillingly,
Confusion is often expressed regarding the correct word to use when referring to those who accept Islam after having been raised within another religion or without one at all. Are they converts or reverts? The generally accepted word for such an act in the English language is ‘conversion’. Therefore, practically speaking, it is probably best to stick with ‘conversion’. Telling family or friends that one has reverted to Islam is bound to result in confusion rather than understanding. Nevertheless, the idea of reversion has its roots in an extremely profound concept which lies at the heart of Islam: the insight that fitra, originary human nature, is submission to Allah (swt). In fact, this concept is so intimately bound up with the spirit of Islam that it may be best to preserve it from the indifference of common parlance. That human beings are born with a natural inclination to submit to the will of Allah (swt) has been revealed both in the Qur’an and in several sayings of the Prophet (saw): “the nature made by Allah in which He has made men; there is no altering of Allah’s creation; that is the right religion, but most people do not know— “(30:30) Allah’s Apostle (saw) said, “Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) but his parents convert him to Judaism, Christianity or Magainism, as an animal delivers a perfect baby animal....” (Sahih Bukhari 2.23.441) These passages, of course, indicate that Islam is the most natural religion for human beings to follow. For Muslims, of course, this is clearly a truism. Thus, the true significance of this conception of fitra lies in its consequences for an authentic understanding of how human beings are related to their creator and, consequently, all of cre- and to Him shall they be returned” ation. (3:83). In order to see more clearly the Sin is, of course, a very real human importance of these revelations it possibility with equally real consewill be helpful to contrast them with >>Continued on page 14 two contradictory assertions. First,
Moderate Muslim by Saheil Aboutalib
Moderates Muslims today seem to be the center of attention in today’s world. It is almost impossible to turn on the news or pick up a paper without seeing something related to Muslims or Islam. However, what kind of Islam is being presented in the media? We constantly hear of extremists, terrorists, radicals, and other terms to suggest a person who has taken their religion beyond its bounds, which you would assume is appropriate since it places the blame on the people and not the religion. However, when that is all that is ever talked about, the word Muslim starts to be equated with extremism and terrorism. As of late, a new breed of Muslim is also starting to receive exposure in the media. As a contrast to radical Muslims, talk on the other end of the spectrum is being fed to the public like articles on women leading men in prayers, and preachings in Time magazine that the Qur’an is to blame in regards to terrorism and some parts should just be accepted as wrong. There appears to be this battle between the violent, women-beating, extremists on one side and the liberal, women-leadingprayer, “progressives” on the other, and they are fighting for the minds of the mass majority in the middle: the phantom moderate Muslims that are supposedly the real face of Is-
lam but never seem to be unveiled. Who are these so-called moderates and if they are so plentiful why do we never hear about them? Defining Moderation Before we can talk about moderation we need to define it. In regards to Islam, being an extremist means you take only the aspects of the religion which fit your selfish interests, becoming so fixated on them that you disregard the true intention of a verse or hadith by ignoring its context or its relation to other verses/hadith that clarify or set boundaries. Immoderation can be said in the case of both the terrorist type radicals and the “progressive” extremists. The only difference lies in what part of Islam they choose to exploit and which part they choose to ignore. For example, a terrorist will try and use various verses from Surat At-Taubah to justify his actions against the killing of non-Muslims. A progressive will claim that because of the elevated status of the People of the Book in Islam there is no difference between them and a Muslim in the eyes of God. Both of these views have taken extremely slanted positions regarding non-Muslims. One side says it is permissible to kill non-Muslims while the other says they are the >>Continued on page 13
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How to Screw Up Your Interview... ... but Still Walk Away With a Smile by Shereen Khan As college students it is very easy for us to become caught up in competition and achievement. However, the Prophet (peace and blessings be upon him) warned that “competition is the disease of civilizations.” The problem with competition is that it creates an environment in which it becomes easy to forget that all blessings and tribulations are from Allah. An important result of this heedlessness is that one begins to seek material things from this world, which can in turn lead to dissatisfaction with Allah’s decree. I had such an experience recently when applying for a scholarship and a number of research positions. I was given two interviews, and both times I found myself filled with insecurities. I dressed for the interviews knowing that I had to look professional and questioned whether my “hijabified” clothing would meet that standard. Rather than reviewing how I would respond to questions as I waited to be interviewed, I spent the entire time contemplating about whether or not to shake my male interviewers’ hands, finally deciding not to and awkwardly explaining my reasons for not doing so. The interviewers were gracious about it, but still I could not help but wonder if I had eliminated my chances at receiving the scholarship and research position. During the interviews, I was afraid that I would be rejecting based on the fact that most of my recent leadership was within the Muslim community, and I was therefore not the most competitive individual to hire. When I received the rejection emails, I bitterly questioned whether I was turned down for the positions because I wear hijab, do not shake hands with non-mahram males, and am an active member of the Muslim community. It was only after I had time to reflect on the experience that I saw how easy it is for many Muslims to resentfully point to their names, hijab, or beard to justify not receiving something in this world. For
people so focused on the dunya, disappointments can lead to despair, ingratitude, and even depression. It is easy to become caught in a cycle where one is so centered on the material world and the race to accumulate as many titles
ful.” Thus it is important to remember that our provision has already been written for us, and it does no good to dwell on worldly matters. If Allah has provided for us and cared for us all our lives, who are we to question Him? Unfortunately, many of us foolishly congratulate ourselves and become egotistical whenever we receive blessings in our lives, but are quick to blame Allah for any misfortunes that occur. While we may be focused solely on the present, it is important to reflect on the fact that Allah has planned the best path for us, and He considers our lives not only in this world but more importantly, the next. In a famous hadith, the Prophet (peace and blessings be upon him) advises Ibn ‘Abbas, “Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah. If you seek help, seek help from Allah. Know that if the whole nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you. And if [the whole nation] were to gather together to harm you, it would harm you only with something that Allah had already prescribed for you. The pens have been lifted and the ink has dried.” Recognizing that there is no harm or benefit except with Allah and
It is simply pointless to try to impress others in order to gain something in this world... and possessions as possible that when those things are lost or do not materialize it detrimentally affects one’s heart and faith. It is simply pointless to try to impress others in order to gain something in this world because it is Allah who provides everything for us. Yet, even knowing this, it is in fact quite arrogant to expect certain blessings from Allah because He gives to whom He wills. In reality, none of us truly deserves Allah’s blessings, and it is only through His mercy that He bestows them upon us. Therefore, it is not our place to compare ourselves to others and question Allah’s will in giving to others what we think He should have given to us. Doing so demonstrates a serious lack of trust in Allah and is a disease of the heart. Allah is al-Raziq and al-Razzaq (the Provider). In a hadith narrated by ‘Abdallah ibn Mas’ud, as recorded by Bukhari and Muslim, the Prophet (peace and blessings be upon him) describes that after the 120th day of the conception of a child, Allah commands an angel to write four words for the individual: “....his [apportioned] provision, his lifespan, his deeds, and whether he will end up wretched or joy-
that everything has already been written allows one to take a step back and to see the big picture and to not be so devastated by any disappointments in life. Although we should work towards our goals, we need to check our intentions and understand that we are not really in control of our lives. Success ultimately lies with Allah so when desiring anything, it is best to seek it through Him and to be content with His judgment. Furthermore, Allah’s love for an individual is not based upon the quantity of material items He bestows on that person. Those material possessions and titles may in fact be a test for individuals in elevated positions because they can fixate one on worldly matters, increase one’s nafs, and also increase one’s accountability to Allah for how he or she is serving the community. While being in a lowly state in this world can undoubtedly cause great tribulations, it can also humble a person to turn to Allah. In this manner, what may seem to be a disappointment is in reality a blessing because it is a means for one to become even closer to Him. As Muslims we should be grateful and content with our lives. God-conscious individuals are always in a state of gratitude, knowing that in everything that Allah has decreed there is a blessing and a reason, even if at that moment the reason may not seem clear to us mere mortals. God-conscious Muslims deal with any hardship with patience and steadfastness, remembering that there is wisdom in Allah’s decisions and that “...verily, with every hardship comes ease” (Qur’an 94:6).
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This Summer-- Be a Traveller Not a Tourist by Mahin Ibrahim Ah, after two semesters, that elusive temperamental beauty known as summer is finally upon you and there is much to look forward to: Sixteen weeks of summer school. Good times ahead for all. But (and pay attention here, folks) there is much more to summer than sessions A through D. It can be three months of memories and lifealtering experiences in far-off places. You can go the traditional route and plan a vacation to Pakistan or Syria, or you can go a different route through a structured summer program. Enrolling in a structured program allows you to settle down in a brand new place and make it your own instead of flitting in and out like a tourist. It offers a chance to learn more about a city’s history and major sites than what you picked up in a guidebook. It gives you time to form friendships with people that will last years beyond the breezy summer nights you spent together. Below are three programs UC Berkeley students have gone through or are familiar with. There are dozens out there with their own negatives and positives, so take time to research and find out more if you are interested. The Muslim Student Network This is the best kept secret of Washington D.C. Now in its 13th year, the Muslim Student Network (MSN) gives young Muslims a chance to spend two months in D.C. learning the ins and outs of Washington. The program’s purpose is to jumpstart Muslims’ interest in public policy and politics in college so they can begin lifelong careers in public service and law. MSN has over 150 alumni, many of whom now work for law firms, NGOs, think tanks, and the government. Muslims live together in two houses, one for men and one for women, and attend nightly classes on Islamic jurisprudence, U.S. domestic and foreign policy, and the public policy process. Classes are taught by professors, Capitol Hill staff, and the like. MSN alum ‘04 Zaheer Maskatia said by participating in MSN he “learned so much about Islam from people who were at different levels. My outlook on a lot of things such as gender and ethnicity changed.” MSN pools together the brightest and most ambitious Muslims from high-caliber universities who have the big picture in mind for American Muslims and their place in the public sphere. If nothing else, the program gives you time to think and reflect on the current place of Muslims in the political realm
For more information, visit: http://www.muslimpublicservice.org/ Amigos De Las Americas When was the last time you thought about Latin America? Probably the last time you thought about Latvia as well. It is a duty upon Muslims to help those in all countries who are in need, not just people from countries who get the most press. Programs like Amigos de las Americas, which has lasted for more than 40 years, exists to fill this void and some Muslims find their niche within this established program. As Amigos participants, high school and college students spend two months in countries like Nicaragua and Honduras working on miniprojects until they are completed. For example, Aamir’s goal for summer of 2002 was to improve health conditions for families in a twopart process: 1) through physical construction and 2) education. Aamir
helped construct showers and water storage containers and helped plan health workshops for children. Aamir was the sole Muslim Amigos participant when he first started working with them, but found this to be rewarding. “I have found that I have many more conversations about my beliefs when abroad because people know that I have different beliefs and they are genuinely curious to learn more. It’s nice to meet people who have never heard of Islam and have no pre-conceived notions of what a Muslim is and then be able to start a discussion from a clean slate.” Since going to Honduras, Aamir couldn’t help but go back for two more summers, finally working for Amigos full-time as their regional director. “I firmly believe that every student needs to get involved wherever they can, in their communities at home, across the nation, or overseas.” They should “make an honest effort to connect with the communities that they work with. And once they do they will not be able to stop
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contributing. Time spent is much more important than money spent because once you dedicate time to someone in need, you can learn a lot about yourself and how lucky you have been.” For more information, visit: http://www.amigoslink.org/
Impak Impak was started by an MSN alum who had toyed with the idea for years, finally getting the appropriate funds and resources to launch the program in summer of 2005. Interns spend two months in Pakistan, working in organizations that promote education, human rights, rights for women, and technology growth. The aim of Impak is to not only aid in development of Pakistan on a grass-roots level, but also to foster a strong relationship between American Pakistanis and Pakistanis which results in a mutual exchange of resources, dialogue, and ideas. Unlike MSN, you don’t have to find your own internship. Those are pre-selected based on certain criteria. The program is open to people from the U.S. and U.K. from all ethnicities.
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Valuable components of the program are immersion trips to different parts of Pakistan, like Islamabad or northern parts of the country. Impak is a dream come to life for those interested in international work who want to improve the state of third world countries. Interns’ primary goal is to utilize their skills in a different environment and to “experience Pakistan,” which is an objective of Impak. For more information, visit: http://www.impak.org/index.htm. These are just a small sample of what kind of summer programs exist for students. Most offer financial aid. To be eligible to participate start looking into these programs now because competitive summer internships have deadlines in late fall or early spring. It is advisable to plan ahead to get the most out of your internship experience. This summer, take the road less traveled and leave your own distinct footprints. Challenge yourself to get out of your comfort zone and do something. Take advantage of the freedom and time you have now to expand your thinking and view of the world and your unique place in it.
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Self-Improvement According to Sunnah by Sameea Kamal
Prophet Muhammad (pbuh) said: “He who alleviates the suffering of a brother God will alleviate his (sufOn the market today, there are many books avail- fering on) the Day of Resurrection.” able to help us through our hardships. Endless --Sahih Muslim, Hadith 1245 amounts of shelf-space are devoted to “Chicken Soup The Prophet (pbuh) said: “Through (a person’s for the Whoever’s Soul” and“Whatever-For-Dum- charitable giving), God takes away arrogance and mies” books to get us through times of confusion. As vanity.” Fiqh-us-Sunnah, Volume 3, Number 37B Muslims, those series’ of books may be of some help As humans, it is not only inevitable but completely to us but ultimately we have a source to turn to that natural for us to make mistakes and lose our way. But has all the answers: Islam as we must always reit is offered to us in the Quran member that Allah and Sunnah. Our goal on this (swt) is called Arearth is to lead lives of Rahman (Most Mercifullfilment, but no one is born ful) for a reason! He with this knowledge previloves to forgive us, as ously implanted. Beyond the long as we truly seek Five Pillars, the most essenrepentance and learn tial practices of the religion, from our mistakes by there are many ways in which changing that which Islam can guide us towards we are doing wrong. It prosperous and successful is easy to turn away lives. We have been blessed from this mercy by bewith the Sunnah (example) of lieving that we have no (swt). Prophet Muhammad, peace be hope of forgiveness. upon him, as a guide to folWhen such feelings of low for daily needs and obhopelessness come stacles great and small. The upon us, however, we Quran says, Indeed, Allah beshould remember these hadiths: stowed His grace upon the believers by sending them Allah accepts repentance, as long as it is not at a Prophet of their own, who recited before them the the time of death. - The Prophet Muhammad, as reLord’s revelations in order to purify and enlighten ported by Ibn Umar them through divine wisdom. For before that they The Prophet Muhammad (pbuh) reported that the were lost in grave error. -Qur’an, Al-Imran, Surah devil said to God: “I shall continue to lead Thy ser3:164 vants astray as long as their spirits are in their bodBy following the example of the Great Messen- ies.” And God replied: “(Then) I shall continue to ger of Allah (swt) we can lead fulfilling and meaning- pardon them as long as they ask My forgiveness.” ful lives, Insha’Allah. The hadiths of the prophet --Al-Tirmidhi, Hadith 742 (pbuh) cover a broad variety of topics; so many that Though we may not realize it, there are many ways one may feel overwhelmed. However, before this hap- in which we can attain His forgiveness. The followpens one should remember the following saying of ing hadith demonstrate ways in which we are blessed the Prophet (sws): with his mercy, some initiated by our sincere attempts This religion is easy. Do not make it a rigor, or and others brought about through His goodness. you shall be overcome. Be steadfast, seek the closeThe Prophet Muhammad (pbuh) told his companness of Allah, grow in virtue, and implore His ap- ions: “If one of you had a stream running at his door peasement day and night. -The Prophet Muhammad, and bathed in it five times every day, do you think as reported by Abu Hurairah any dirt would be left on him?” His companions anThere are some recommendations that occur re- swered: “No dirt at all would be left.” To which the peatedly in many hadiths, and that they are given such Prophet (peace be upon him) replied: “That is what emphasis should be taken as a hint about the impor- the five (daily) prayers are like, with which God tance of acting upon them. One of the most prevalent washes away your sins.” topics of the Sunnah is charity: --Sahih Al-Bukhari, Volume 1, Hadith 506 The Prophet Muhammad (pbuh) said: “Charity is An important part of our faith is the way in which prescribed for each descendant of Adam every day we treat others: our family, our friends, and all of our the sun rises.” He was then asked: “From what do brothers and sisters in Islam. These hadiths illustrate we give charity every day?” The Prophet answered: the importance of forgiveness and the value of kind“The doors of goodness are many...enjoining good, ness in Islam: forbidding evil, removing harm from the road, listenThe Prophet Muhammad (pbuh) said: “The Coming to the deaf, leading the blind, guiding one to the passionate One [God] has mercy on those who are object of his need, hurrying with the strength of one’s merciful. If you show mercy to those who are on the legs to one in sorrow who is asking for help, and sup- earth, He Who is in heaven will show mercy to you.” porting the feeble with the strength of one’s arms— --Sunan of Abu-Dawood, Hadith 2322 all of these are charity prescribed for you.” He also Often when we are going through hardships, we said: “Your smile for your brother is charity.” lose faith and hope in ever regaining happiness and --Fiqh-us-Sunnah, Volume 3, Number 98 overcoming what seems to be endless struggle. BeThe rewards of being generous and kind to others lieve it or not, these are gifts from Allah (swt). If we unselfishly are many. In fact, the Sunnah says, The remember these hadiths in times of trouble, they may
Believe it or not, hardships are gifts from Allah
help us find meaning in those struggles. The Prophet also said: “For every misfortune, illness, anxiety, grief, or hurt that afflicts a believer even the pain caused by the pricking of a thorn - God removes some of his sins.” --Fiqh-us-Sunnah, Volume 4, Number 1 The Prophet Muhammad (pbuh) said” “When a man’s sins are numerous and he has no good deeds with which to atone for them, God afflicts him with sorrow (as a way to remove his sins).” --Al-Tirmidhi, Hadith 487 If we take obstacles as a blessing it will be a way of keeping Allah (swt) on our minds and in our hearts constantly. This is something he loves, which we read about in the following hadith: The Prophet Muhammad (pbuh) said: “Those who say, when afflicted with calamity, ‘To God we belong and to Him we return,’ (will receive) blessings and mercy from God, and they are the ones who receive guidance.” Fiqh-us-Sunnah, Volume 4, Number 19 Including all the hadiths in regard to Dua (supplication) and Dhikr (remembrance of Allah swt) would show how important an act it is, but space will limit us to choose a few that express the same message: The Prophet Muhammad (pbuh) said: “(Too) much talk without mention of God produces hardness of heart, and the person farthest from God is someone who has a hard heart.” -- Al-Tirmidhi, Hadith 720 Not only is this a part of the example of the Prophet (sws), but there is mention of it in the Quran as well: “O believers! When the call for prayer is made on Friday (the day of congregational prayers), hasten to the remembrance of God and cease your business. That is better for you if you but knew.” --Al Quran, Surah A-Jumuah, 62:9 Some supplications we can ask of Allah (swt) in our prayers are ones that the Prophet taught: A man once asked the Prophet Muhammad (pbuh): “Which is the best supplication?” The Prophet replied: “Supplicate to your Lord for forgiveness and security in this world and in the Hereafter.” The man came again the next day, and then again on the following day, and asked the same question. The Prophet gave him the same answer, and then said: “If you are given forgiveness and security in this world and in the Hereafter you have attained success.” Fiqh-us-Sunnah, 4:112C This is only a small fraction of the tips and tools which Islam offers us for the enrichment of our daily lives. In sum, let us remember the importance of charity and treating others with kindness, asking for forgiveness from our All-Merciful Allah (swt), striving to achieve constant remembrance of Him, and turning to Him in gratitude both in times of peace and times of struggle. With so much to remember, perhaps one hadith will simplify some “guidelines” we may try to live by: The Prophet Muhammad (pbuh) said, “If you guarantee me six things on your part I shall guarantee you Paradise: Speak the truth when you talk, keep a promise when you make it, when you are trusted with something fulfill your trust, avoid sexual immorality,lower your gaze (in modesty), and restrain your hands from injustice.” Al-Tirmidhi, Hadith 1260
Shawwal 1426 << HUMAN RIGHTS from page 3 mind-boggling. Being Muslims, the basis for all our actions are the Qur’an and the Sunnah, and in neither of these traditions do we see a mandate for these actions. Abusing Muslims aside, the Prophet Mohammed (saw) did not even abuse or torture his pagan enemies. In fact, he was quite merciful to them. The Conquest of Mecca in 630 CE best illustrates the mercy of the Prophet. After Mecca fell, the Prophet had under his control the people who had oppressed him and his followers. It was completely justifiable for him to take revenge upon them, yet he did not. If the Prophet could be so merciful to his enemies, why is it that Muslims cannot be as merciful to their fellow brothers and sisters? Very simply put, as an Ummah we have forgotten our Islam and what it means to be a Muslim. Leaders after all are a reflection of the people and if they are lost in dunyah, so are we. This is why Islam and the Ummah as a whole are suffering. It is because we have left the deen. Historically, the Muslim Ummah has prospered when Islam was at its epicenter and failed miserably when temporal issues took precedence. The rise and fall of Andalus (Spain) is a good example of this. The remedy to this problem is quite simple, moderation. It is of great importance that Muslims address this issue head on, and the only way in
which we can accomplish this is political action. So, not only is it important to protest at the Israeli embassy for human rights violations committed against Palestinians, but it is also essential for us to protest at the Pakistani or Saudi Arabian embassy because they are not free of upholding the burden of human rights.
<< HEART AND MIND from page 3 put to little meaning or practice in our lives. We seem to only submit when it coincides with OUR desires, rather than submit OUR desires to God. Sometimes our dark hearts resist this submission, sometimes the mind stuck in its limited scope and vision. To ascend to that humanity we must first address our own heart and mind and then repress it from repressing us to that complete submission. We take actions or commit certain sins that our intellect might justify, and our unbound heart will accept. This in turn will push our ego to pursue it dogmatically. Before we know it, we find nothing wrong with it. The Qur’an itself says, “man transgresses when he sees himself as self-sufficient” (96:6-7) Our animality stems from making ourselves a god beside Allah (swt). If we follow only cer-
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tain aspects of Islam and neglect the other parts willingly or unwillingly, we have created a new religion for ourselves outside of what Allah (swt) has perfected for us. We might claim we are not ready to fully commit yet, or we may justify that we cannot apply certain parts of Islam to ourselves in this day and age, but we are only fooling ourselves. The Holy Qur’an says, “Leave alone those who take their religion to be mere play and amusement, and are deceived by the life of this world. But proclaim [to them] this [truth]: that every soul delivers itself to ruin by its own acts.” (6:70) This submission is not a blind submission. Ay. Mutahari says, “The world view of tawhid is backed by the force of logic, science and reason. In every particle of the universe, there are indications of the existence of a wise, omniscient God; every tree leaf is a compendium of knowledge of the solicitous Lord.” This world view—known as Tawhid— “gives meaning, spirit, and aim to life because it sets man on the course of perfection that stops at no determinate limit but leads ever onward.” We must struggle toward our full humanity, the ensan al-kamil (complete being), and repress our whims and desires before we repress ourselves through them. Only then can we leave our animalistic nature and thus become human.
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The Cancer of Judgmentalism by Mahin Z. Ibrahim “Ironic, huh, what religion does to people?” “I guess it’s more ironic what people do to religion.” --S.E Phillips For centuries, Muslims have faced an epidemic more powerful than a bout of flu, SARS, or an anthrax attack. This disease stays with the carrier for a lifetime, without that person’s knowledge. It strikes at a young age and is widely debilitating. This disease is called Judgmentalism, and it is one that I and many Muslims suffer from. J u d g m e n t a l i s m (judg·ment·al·ism): when a Muslim swiftly assesses another Muslim’s physical appearance and determines what kind of person they are inside, based on that criterion. This process is done in a matter of seconds, but its impact is eternal. College was the first time I realized the Muslim community severely suffered from this cancer and it was the first time I consciously decided to reprogram myself. In college I saw Muslim boys judge girls and Muslim girls judge boys based on their appearance. It went much deeper than a spirited game of “Who’s Hot or Not;” it resulted in false reputations and lasting misimpressions. Below are a few examples of labels I’ve come across, from personal experience. I discuss these labels to show pubic opinion versus personal truth and to highlight the dramatic contrast between the two. Warning: These are completely false characterizations of people that are exaggerated here to make a specific point. They do not reflect my views but are views that I have heard. THE HIJABI You immediately hear this label and a few concrete things come to mind, not all of them good. Women have certain views towards The Hijabi and men most definitely do. Muslim men categorize Muslim
women into two categories – The Hijabi and the non-Hijabi. The Hijabi is boring. She has no personality, no sense of humor, and must spend most of her free time reading Quran and doing dhikr. If you are a
to call when he needs to borrow some hair styling products. If you need to get a hold of the Shady Muslim, look for a) hookah smoke or b) a herd of girls because he is sure to be in their midst. The Shady Muslim is fun to flirt with, but at the end of the day you know it will take him a good 5-10 years to get over puberty and become MM: marriage material. Y O U CAN MEASURE THIS MAN’S PIOUSNESS BY THE LENGTH OF HIS BEAUT I F U L BEARD It is Sunnah to have a beard, and we even have information on the length of beard Prophet Muhammad (pbuh) would keep. However, no scientific experiment has deftly correlated the length of a Paul Bunyanesque beard with one’s Shaykh Status, but for some reason, we believe in this statistical association. Muslim women are often afraid to approach a Muslim Paul Bunyan, for fear he will hurl an “Astagfirullah” at them and then pronounce to shoot them with prayer beads. Often the term Wahhabi trails such an individual. Either way, he is labeled as GodFearing and definitely commands some type of respect. These four caricatures may elicit a few smirks but in reality, they are deadly and completely WRONG when compared to the true human spirit. I learned an important lesson from my peers at UC Berkeley, and that is – you can never judge a person by their appearance. You roll your eyes at this because you’re right - we hear this in kindergarten,
‘You can never judge a person by their appearance’... we hear this in kindergarten, but unfortunately we then spend the rest of our lives ignoring it. boy, you are safer not to speak to her because perhaps the only boys she talks to are her mahram. No joke—I’ve heard this straight from peoples’ mouths. THE NON-HIJABI Ahhh . . . she is a different story, thinks a Muslim man. She’s fun. You can be relaxed around her. No need to fake respect or toss out a few “inshAllah, inshAllah sisters.” Throw an arm around her, make a sexual joke, no problem – it doesn’t bother her; in fact, she enjoys the attention! You can check out a non-hijabi and deem her “hot.” You feel a little guilty checking out a hijabi because c’mon – your mom wears hijab! Sometimes, a non-hijabi is not taken as seriously as a hijabi, in terms of deen. She is labeled as less religious and more inclined to having a few things she’d definitely like to keep in the closet (i.e. a hidden boyfriend). THE SHADY ‘INDUS’ GUY Every Muslim girl immediately rolls her eyes when she hears this one. A Muslim guy knows just who
but unfortunately, we then spend the rest of our life ignoring it. People sometimes forget that a true, admirable Muslim is one with a pure heart who wakes up every day with the intention to be the kindest person he/she can be, and at the same time, follow the path of Islam. This kind of intention and sincerity to one’s deen is not so easy to discern on the eyes. A hijab and a beard are symbols of Islamic commitment and devotion but they are not gateways to the heart. When you see someone in passing, you cannot tell what is going on with that individual and his/ her personal relationship with Allah; that is part of the beauty of Islam. As a hijabi, I forget that other Muslims automatically look at me differently. I want to tell these people – it is not so black and white. I am not someone who is completely sure of my faith, nor am I a cookiecutter hijabi made from a boring, unoriginal mold. I try just like you do, and often I fail. Each woman has a unique story of how she came to wear hijab, or why she is not wearing it. These stories are so diverse: some women come from families where hijab is severely looked down upon and it is a constant struggle for them, while others come from liberal backgrounds where the idea of wearing hijab did not even enter their sphere until college. Some wear it because their parents wanted them to and they agreed, and others carefully reflected upon it for years until they find the courage to wear it. These stories are like fingerprints, distinct and original. To lump them into one category is an injustice to each of them. In addition, I have come to learn that non-hijabis have it just as hard. Late one night during my sophomore year in college, a non-hijabi gave me my first awakening: “I hate it when Muslim guys think they can hug or touch you just because you don’t wear hijab,” she >>Continued on page 13
Shawwal 1426 <<JUDGMENT from page 12 said. It wasn’t until she articulated this statement that I realized what a double-standard Muslims were practicing, and how many nonhijabis were fed up. This girl taught me to look closer. Upon first impression I could not sense the piety and peace I soon came to know and respect. In time, I found that she was much more conservative than me, in all respects. She also had a kindness I will remember the rest of my life and will forever try to emulate. Furthermore, I know of a Muslim female who does not wear hijab and has a not so pristine reputation. People underestimate her constantly. They are surprised, bewildered even, by the fact that she prays, fasts, and has extensive knowledge of Islam that surpasses << MODERATE from page 5 same as Muslims. True Islam takes a more moderate approach and uses a variety of different hadith and verses to come to the conclusion that we should tolerate other religions, but recognize that there is some falsehood in their belief. Another extremist position held by progressives is that the only thing that matters in Islam is your intentions and that you claim to believe in one god. The qualities of a person are not judged by his actions but only what he holds in his heart. While this holds true to a certain extent, it is a gross stretch of the Qur’an and the sunnah when you apply it in such a manner so as to hold acts of worship and laws irrelevant. These people fail to realize that the characteristics of a believer include performing prayers, paying charity, and dressing modestly. Muslims on the other extreme often take a narrow view of the requirements in Islam mandating a particular interpretation when the Qur’an and the hadith allow for flexibility. A moderate realizes that he needs have an open mind when trying to determine the truth, taking into account different opinions and following those that he finds to be truthful, not those that suit him. All of this assumes that Islam
Judgmentalism but changing our way of thinking, because that is the real Islam. Three things to ponder over: 1) Muslim guys, treat hijabis and non-hijabis the same - with respect.Establish mutual boundaries of
most of her peers. This is Judgmentalism at work, and it affects both sides of the coin. In college, I came across a few “shady” Muslim boys. You know, the ones most gossiped about, who elicit faces of disapproval and worry from their peers. I remember how charming and crazy they were. I also remember other things. Like how one “shady” person would always leave the warmth of his apartment to safely walk a Muslim woman home, no matter what the time. Or in Ramadan, another “shady” person served people iftar at Julie’s Healthy Café almost every night. I could go on for pages, describing the kind of Muslims I have been blessed to meet – who defy all stereotypes and shallow labels. In the end what’s more important is not just realizing the subtle effects of
comfort and familiarity with them before getting too relaxed. 2) For both genders – remember that the goal with your fellow Muslims is to create a warm and welcoming community. Boys, this means don’t ignore a Muslim girl when you see her (and vice versa) because you’re “not supposed to talk to girls, especially scary religious ones.” There is a line between being respectful towards the opposite gender and just being rude, and it is frequently crossed. 3) For Muslims in general, be careful not to judge a fellow Muslim or anyone else too quickly and too harshly. In the end, Allah - Ar-Raheem, the Merciful One- makes the final and most im-
itself is not extreme, (i.e. extreme in terms of general morality regardless of religion, what most people think is right or wrong) and that by following its true teachings as accurately and as wholly as possible one will be moderate. Moderation and Islam Now that we have a more technical definition of moderation, we can examine it in terms of Islam. In essence, Islam is moderation. Although the key aspect of Islam is the oneness of God, it places a heavy emphasis on the balance of all aspects of our lives. One hadith that gives us a sense of the balance Islam places on us is the following hadith related by Anas (May Allah be pleased with him): “Three men came to the houses of the wives of the Prophet (PBUH) to inquire about the worship of the Prophet (PBUH). When they were informed, they considered their worship insignificant and said: “Where are we in comparison with the Prophet (PBUH) while Allah has forgiven his past sins and future sins?”. One of them said: “As for me, I shall offer Salat all night long.’’ Another said: “I shall observe Saum (fasting) continuously and shall not break it”. Another said: “I shall abstain from women and shall never marry”. The Prophet (PBUH) came to them and said,
“Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salat and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me.” Even in regards to acts of worship, Allah commands moderation. We fast but we also eat, we pray but we also sleep, and we observe abstinence before marriage but we also marry. Islam creates this balance between our spiritual and bodily well-being. Allah says that He does not give us any burden greater than what we can bear. Meaning that our religious duties will never be so overbearing as to make us neglect the necessities of this life. However they are not too light as to make us forget about our submission to Allah. This balance, innate in Islam, is not only found in regards to acts of worship. In almost every act mentioned in the sunnah, moderation can be found. We are told to eat but not to stuff ourselves, we are told not to harm anyone but also to defend ourselves when attacked, and we are told not to be vain but we are required to present ourselves in a clean, respectful manner. These are just a few of the moderate approaches Islam takes in
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portant judgment, leaving our judgments meaningless. Now, I am not asking you to hold hands and sing songs about the diversity of the Ummah. I am also not asking you to turn a blind eye to your friends’ misdeeds, for gentle criticism is a sign of a true friendship. But I am asking you to step out of your comfort zone and look with unfiltered eyes at the kaleidoscope of Muslims around you. Reading this piece won’t do much; you have to decide for yourself to go out there and give people a chance. My father says Islam is a mixture of common sense, sincerity, and intention. Ironically, these ingredients are all found within the human heart. This is the cure for Judgmentalism; it requires no painful vaccination or hospital visit. InshAllah, may we all strive to be sincere human beings who focus on internally judging our own actions and continually finding goodness in the actions of others.
guiding our lives. The Threat of Moderation With all the negative portrayals in the media about extremist Muslims who harshly enforce their narrow interpretation of Islam justify their actions by a skewed perception of Islam, we need to realize that there is another extreme which we can easily fall into in order to prove ourselves different. The extreme of shirking all of our Islamic responsibilities by adopting another narrow interpretation of Islam. Our aim should not be to appease others and reduce ourselves as Muslims in order to try and fit with what others would consider a moderate Muslim. We should do everything in our power to apply all aspects of Islam in our lives regardless of all other ulterior motives. Much can be changed and corrected with the growth and strength of moderate Muslims. With them lies the potential of refuting many misconceptions of Islam and Muslims and eliminating the agenda of both radicals and so-called progressives by showing what Islam truly encompasses. When the majority of Muslims who practice Islam the way it should be practiced speak out against the injustices brought upon the name of Islam, they will overshadow any fanatic ideals and present to the world a true Islam.
Shawwal 1426 << CONVERTS from page 4 he liked his new name enough to adopt it as well. The language barrier can also be frustrating for new converts. They are promptly required to learn Arabic in order to perform salah as well as understand commonly used Muslim phrases. Arabic is a language that may seem very foreign, and converts as well as born and raised Muslims often struggle with correct pronunciation. Learning Arabic is not the only barrier that converts face; oftentimes imams give sermons in the dominant language of their congregation—Farsi or Urdu, for example—which makes it difficult for everyone to simply understand what is being said, let alone be inspired by the sermon. When in an environment with other Muslims, converts may sometimes feel excluded because foreign languages are used to communicate. Farshad explains that although Muslims attempt to make converts feel welcome, “there may be times when Muslims become negligent and start using phrases from a different language, or...they are so comfortable with the convert that they forget that he’s a convert and start speaking their own language.” It can also be difficult for converts to relate to Muslims who are deeply rooted in their native culture. As the only native English speaker in his congregation, Ed had difficulty communicating with the predominantly immigrant South Asian Muslim community in Arizona. Roberta relied on the internet to learn about Islam, and she believed that wearing hijab and joining the Muslim Students Association when she came to college would make practicing Islam easier. Wearing hijab, however, had the unfortunate consequence of Muslims assuming that she knew everything about Islam, when in reality she needed help learning daily Islamic practices. She explains that most converts need help with the basic practices of Islam for at least the first couple of years because “going from converting and accepting Islam to becoming a practicing Muslim is a big thing to do, and it doesn’t all happen overnight.” Prayer has also been something that Patricia has had to adjust to because she was not accustomed to praying more than twice daily and now she has to structure her day differently to include salah. Her friends made it easier for her to learn how to pray by showing her the physical movements as well as by giving her Islamic books to read about salah. Eating halal food has also been a large adjustment for Patricia and, in turn, for her family, to
make. As a Mexican family, their food often contains pork, so when Patricia is home her family accommodates her diet and cooks differently. For converts whose families may not be as accepting of their conversion, it is all the more important for them to be able to turn to the Muslim community for support. Ed believes MSA social gatherings have been helpful in creating an atmosphere
someone cracks a joke, and you don’t laugh because you don’t know what a ‘lota’ is, and you have never heard ‘dishoom’ before in your life. And that’s just as a non-Desi Muslim that it feels that way. As a convert, it’s even worse; is the concept of ‘dishoom’ something you should know about already? Is this a reference to some sort of historical Muslim thing? It may seem funny, but it’s really not; as a new convert you are so lost sometimes, and having to separate culture from religion can be a really daunting task.” A l t h o u g h Roberta has b e c o m e accustomed to t h e predominantly South Asian culture of the MSA, she does not believe that it should be a “rite of passage for converts trying to be involved in MSA” to also acclimate themselves to South Asian culture. The importance of a support system tailored toward new converts cannot be stressed enough because it can ease new converts’ transition into the Muslim community and adjustment to Islamic practices. Farshad considers himself lucky to have befriended two Muslim brothers at Berkeley who kept him on the straight path and who made it easier for him to adjust to being a Muslim. Similarly, Montu’s Muslim friends at his community college and a local masjid brother, in particular, helped him learn how to perform salah. What prevented Roberta from leaving Islam when she entered college was becoming close friends with two Muslims who were able to answer all her questions about Islam and instruct her in its daily practices. Farshad recommends pairing up Muslims who are active in their pursuit of college and Islamic knowledge with converts who are like-minded. He advises that Muslims should especially attach themselves to people who are interested in Islam and they should attend a few Islamic events. He admits that though you cannot force two individuals together, most people will become comfortable enough with each other after spending time together and may even develop a strong friendship. Farshad warns, however, that Muslims should know their boundaries and the
The importance of a support system tailored toward new converts cannot be stressed enough... where converts can feel welcomed. He particularly enjoyed the brothers’ ski trip, for example, because he felt as if he had something in common with other Muslims, and it gave him the opportunity to get to know other brothers. Ed suggests, however, that these social events should not always cater to a particular ethnic group. He explains how everyone should not have to always eat South Asian food, for example, and how nice it is to have a place like Julie’s Café that serves halal American food. Ironically, the cultural aspects are what make it easier for Montu Sharma, who is Indian, to feel comfortable around a large South Asian Muslim community because he shares the same language and culture. In contrast, Edina has been attending all MSA events this semester, but still finds it difficult to have deep conversations with sisters and instead feels that she can only relate to sisters who are themselves converts. Roberta acknowledges that the “commonality that the Desis [South Asians] in MSA share leads to a lot of exclusion of other people. You go to an MSA event, you’re surrounded by Desi people wearing traditional Desi clothing, making jokes that incorporate Desi culture or Urdu, and you’re eating Desi food. As insignificant as it may seem, it can be awfully lonely when you’re standing around in a crowd of people and
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level that the convert is at in learning about Islam. It can be overwhelming, he explains, when “Muslims try to push pillars on converts that have yet to build a foundation.” He describes how upsetting it can be for a convert to change his whole religion and lifestyle, only to be told by everyone that he is doing everything wrong. When trying to teach converts, he warns against being pushy, stating that it is better to teach them about the deen through ahadith, stories from the Prophet’s time, and stories of contemporary scholars dealing with everyday issues. It is quite easy to develop a relationship with a new convert to forge that buddy support system. Introduce yourself to new converts and engage them in conversations rather than only spending time with your own group of friends. Invite new converts to social events, and get to know them before trying to instruct them in Islamic practices. If you see that a convert is struggling but is too shy to ask for help, try to help instruct that person, but also be aware of their boundaries and be patient because it takes time to adjust to being a Muslim. Invite converts to participate in your religious holiday plans (e.g. the Eids) so that they can share in the blessings and joy of the occasion. Finally, converts themselves should also be vocal about issues presented in this article. In this way, both converts and born Muslims can better understand each other’s perspectives and help one another to grow as Muslims and contribute towards the unity of the Ummah, the greater Muslim community.
<< REVERSION from page 5 quences but, understood in the light of the One, it is pure illusion. Secondly, on the level of concrete action we can also understand that because of our natural disposition towards Allah (swt) the path of salvation begins and consists in a constant negation of the possibility of sin. One can see in this a close relation to the deep significance of the fact that, as many scholars have pointed out, the Shahadah, or testification of faith, begins with a negation. If the Shahadah marks the act of reversion it also informs us that Islam is this very act. As the first pillar of faith it stands as a constant reminder that in order to address Allah (swt) one must only turn away from all that is not Him
Shawwal 1426
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On This Road to Somewhere We Have Never Been Before by Yasmine M. Khan A recurring theme in my conversations over the past three weeks has been how much sadness this year has contained. And, yet again, we never really stop to think about it long enough until it hits close to home. These days, when we ask each other, “Has there been any news?”, we’re talking about Dr. Zehra Attari, mother of my sister’s best friend, who practices pediatrics in Oakland and has been missing for three weeks now, somewhere between her International Blvd. clinic and a meeting in Alameda. It was a five-mile drive that they say should have taken her twenty minutes maximum, even in the rainy, stormy weather of that evening. Two weeks ago, my father, sister, and I joined a few hundred people in Oakland for a community walk to pass out missing-person flyers, something that Dr. Attari’s friends and family and others had been engaged in all through the previous week as well. The three of us ended up in Alameda with a stack of flyers. Five hours of flyering in Alameda, and it didn’t feel like nearly enough. But what’s enough, anyway? “Enough” will be when Dr. Attari walks through the door, when she safely comes home to her family. I don’t know what to think of the past three weeks. At the same time, I’ve been amazed at people’s compassion, like the girl at Peet’s Coffee who said, “Go right ahead and tape the flyer in the window. I’d rather get in trouble for it later.” And there was a man and a woman - talking loudly and animatedly out on the sidewalk in front of a bar in Alameda - who glanced curiously at me and my sister while our father entered to speak with the owner. As soon as they saw the flyers in our hands, the woman’s face drooped, and she took one while the man read it over her shoulder. While my sister and I spoke with them, the bar owner came bursting out with a missing-person flyer in his hands, tore down some random flyer that was right-smack in the middle of their door and held ours in its place, saying, “Here, tape it right here!” Walking away, we looked back over our shoulders to see people spilled out from the bar onto the sidewalk, one group gathered around the flyer at the door, another around the man and woman with the loud voices. Not to mention the coincidence of wandering into another cafe and having the proprietor ask, “Have you met Alice?” and introducing us to Alice Lai-
Bitker of the Alameda County Board of Supervisors, whose district includes both Alameda as well as the Fruitvale area of Oakland where Dr. Attari’s clinic is located. “I’ve been thinking of the Attari family,” she said, “but I didn’t know how to reach them to help.” Phone numbers and business cards were exchanged, and the next day I received a call from her office with a request for Mr. Attari’s number. My father has wryly repeated throughout the week: “The first question all the white people at work ask about Dr. Attari is, Was she upset with her husband? Was she having trouble with her family? The first question all the minorities ask is, What kind of car was she driving?” I think about how easily it could have been my father. My father, who bought real estate in East Oakland about a year ago and has realized firsthand, since then, how harsh and cold a city Oakland is. We in our safe little bubble of suburbia often forget how the rest of the world lives. My father now calls Oakland “a vicious place.” Until a year ago, he thought such things existed only in the movies: gang wars and auto thefts; people exchanging money for drugs on street corners in broad daylight; rampant, blatant crime and destruction and acts of violence. Oakland opened his eyes. Oakland has further opened our eyes in the past three weeks: such things are not supposed to happen to those we love and know. Two weeks ago, I remarked to my sister, “I’d be really excited about how good I’m getting at using Adobe Illustrator again, if it weren’t for the fact that it’s for such a sad thing.” That was the night that, while I redesigned missing-person flyers, she stood in front of the crowds at the UC Berkeley MSA’s Eid banquet and delivered the statement Dr. Attari’s daughter, Huma, had asked her to read in her place. I know how difficult and emotionally taxing this was, since my sister relayed it all to me first-hand. “But it doesn’t hit some people as hard,” I tried to explain to her. “If Huma weren’t your best friend and you weren’t so involved in this, it probably wouldn’t hit me and Ummy and Daddy as hard either.” “Not even if it were someone you knew as an acquaintance? Or any of the Muslim people you went to school with?” “No,” I said bluntly. “Not even then. I wouldn’t spend so much time on it. Probably just forward out a few emails,
Dr. Zehra Attari has been missing since November 7, 2005. and feel bad for a couple days, and... yeah, that’s it.” But when you’ve watched your sister and her best friend get to know one another and grow together during their university years, when you’ve photographed them with silly expressions in the moonlight outside Barrows Hall after leaving the UC Berkeley Fast-a-Thon during Ramadan and listened to all their anecdotes about one another and lunched with them at Julie’s Cafe, when you’ve been to the lovely, gracious older sister’s wedding and eaten their mother’s homecooked, delicious food and smiled at the image of their father serenely washing dishes at the kitchen sink, when you’ve attended community vigils in Oakland and San Jose and seen grown men cradle candles, symbols of hope, in their huge hands as gently as if they were holding fragile babies, then you can’t help but care a whole lot more. “The worst thing must be to not know anything, one way or another,” I said helplessly to my brother a few days ago. “To not have -” “Closure,” he finished. “Yeah.” “But at least, this way, they have hope, and that’s the most important thing they need right now.”
I can’t even begin to imagine the massive amounts of hope it must take to walk around and function and continue your daily life step-by-step, to return to school and work and concentrate on people’s words when in reality you’re just standing at the edge of the earth, longing for the one person who, as her older daughter put it, makes everything perfect, who puts everything in place, whose absence leaves a heartbreaking void. I’ve never known three weeks to feel so long before. RESOURCES: ! www.zehraattari.com !http://www.petitiononline.com/ thattari/petition.html Online digital petition that requests (FBI) to get fully involved in search for Dr. Zehra Attari !http://www.sbia.info/mambo/images/ stories/Multimedia/docs/PDF/ Missing.pdf Missing person flyer for Dr. Attari !http://groups.yahoo.com/group/ FindingDrAttari/ Please join this Yahoo group for updates and ways you can help.