MARCH/APRIL 2017/1438 | $4.00 | WWW.ISNA.NET
A CURABLE DISEASE | MUSLIM WOMEN MARCH WITH THE MAINSTREAM | THE SCIENCE OF GIVING | ALLIES ALL AROUND US
Teaching Art in Islamic Schools
CONTENTS
VOL. 46 NO. 2 MARCH/APRIL 2017 visit isna online at: WWW.ISNA.NET
COVER STORY/ EDUCATIION 22 Why Can’t They All be Doctors? 26 Coaching to Evaluate Teachers 28 Adding Value to Learning 29 A Focus on the Literary and Creative Arts Curricula 30 Teaching Social Justice at Islamic Schools 32 Teaching Arabic to Non-Native Speakers 34 Deepening Students’ Understanding of the Qur’anic Text 36 Rejuvenation through Nature
CONVENTIONS & CONFERENCES
19 ISNA West Coast Education Forum
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16 Convention 2017 Hope and Guidance through the Quran 18 Preventing Radicalization 19 Harnessing the Power of Faith 20 Striving for Justice: The Prophetic Way of Life
IN MEMORIAM
Muslim Women March with the Mainstream
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38 40 42 44 45
A Curable Disease
Karen Keyworth
ISLAM IN AMERICA Allies All Around Us The Making of a Community 40 Years and Counting The Science of Giving Muslim Women March with the Mainstream
THE MUSLIM WORLD 47
DEPARTMENTS 6 8 10 61
Editorial ISNA Matters Community Matters New Releases
By the $ & £ We Live
MUSLIMS FACING GENOCIDE 50
What She Did Not Tell Me Was the Story
MUSLIMS ABROAD 52 A Few Movie Stars Don’t Make Happy Muslim Indians 54 A National Muslim Indian Presence 56 Democracy Besieged
HEALTH & WELL-BEING DESIGN & LAYOUT BY: Gamal Abdelaziz, A-Ztype Copyeditor: Jay Willoughby. The views expressed in Islamic Horizons are not necessarily the views of its editors nor of the Islamic Society of North America. Islamic Horizons does not accept unsolicitated articles or submissions. All references to the Quran made are from The Holy Quran: Text, Translation and Commentary, Abdullah Yusuf Ali, Amana, Brentwood, MD.
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A Curable Disease
MARCH/APRIL 2017 ISLAMIC HORIZONS 5
EDITORIAL
Preparing the Brave
A
s we set out to write these lines, the news was fresh: the under-construction Islamic Center of Lake Travis, near Austin, Tex. was burned to the ground. No sooner had the embers cooled than the Islamic Center of the Eastside in Bellevue, Wash., was set afire. Firefighters helped contain the damage. The 2016 election was finally over, and it was hoped that a degree of calm would descend. But these two incidents — along with many others in the first days of the still young new year — only point to challenging times. This reminds us of a hadith that is reported on Anas ibn Malik’s authority: The Messenger of God (salla Allahu ‘alayhi wa sallam), said, “The people will see a time of patience in which someone adhering to his religion [Islam] will be as if he were grasping a hot coal” (Sunan al-Tirmidhi 2260). Islamic schools, by their very being, strongly emphasize patience in their character-building programs. But at a time of “grasping a hot coal,” the task becomes even more difficult. Like Christian and other faithbased schools, not every Muslim family can afford to send its children to an Islamic school, and not all Muslim parents believe that their progeny should attend one. Over the years, since MSA (the precursor of ISNA) showed the way, Islamic schools have been growing. While no new data exists, there are at least more than 500 full-time Islamic schools across the U.S. At a time of “grasping a hot coal,”
some who put self-preservation first may attempt to shy away from the ever-more demanding prospects that face all Islamic institutions. Indeed, some will find excuses not to grasp it. Quite soon after 9/11, an addressee sent an angry email to the subscription office demanding that we should stop sending the magazine. And even today Muslims remain divided: some are long-term compromisers with American social realities and expectations; some are opting for a more “kinder, gentler, moderate” version of Islam; some are tailoring it to make life “easier” for themselves; and some dream of a photo-op or an invitation to the White House. Undoubtedly, such times require that we drop the baggage that has not helped Islam and ourselves to move forward, such as our ethnic ghettos, mistaking cultural practices for Islam, sectarianism, keeping our distance and many other things. Isn’t it about time that we abandon our self-devised cocoons of regionalism, false pretenses and inwardness? How have they benefitted us? Do we really need to re-learn to face the day with the resoluteness rooted in the declaration of the faith: Only God is worthy of [our] submission, and Muhammad is His Messenger. While not overlooking our responsibility to ourselves, as a community we must not just continue — but actually increase — our all-out support for all Islamic institutions, especially Islamic schools, for it is within such places that the coming generations will learn how to hold the “hot coal” of Islam proudly. ih
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PUBLISHER The Islamic Society of North America (ISNA) PRESIDENT Azhar Azeez SECRETARY GENERAL Hazem Bata EDITOR Omer Bin Abdullah EDITORIAL ASSISTANT Faryal M Khatri EDITORIAL ADVISORY BOARD Iqbal Unus, Chair: M. Ahmadullah Siddiqi, Milia Islam-Majeed, Hazem Bata, Faryal Khatri ISLAMIC HORIZONS is a bimonthly publication of the Islamic Society of North America (ISNA) P.O. Box 38 • Plainfield, IN 46168‑0038 Copyright @2017 All rights reserved Reproduction, in whole or in part, of this material in mechanical or electronic form without written permission is strictly prohibited. Islamic Horizons magazine is available electronically on ProQuest’s Ethnic NewsWatch, LexisNexis, and EBSCO Discovery Service, and is indexed by Readers’ Guide to Periodical Literature. Please see your librarian for access. The name “Islamic Horizons” is protected through trademark registration ISSN 8756‑2367 POSTMASTER Send address changes to Islamic Horizons, P.O. Box 38 Plainfield, IN 46168‑0038 SUBSCRIPTIONS Annual, domestic – $24 Canada – US$30 Overseas airmail – US$60 TO SUBSCRIBE Contact Islamic Horizons at (317) 839‑8157 / (317) 839‑1811 Fax (317) 839‑1840 E-mail: membership@isna.net ADVERTISING For rates contact Islamic Horizons at (703) 742‑8108, horizons@isna.net, www.isna.net Canada Post International Publications Mail Product (Canadian Distribution) Sales Agreement No. 0666300 CORRESPONDENCE Send all correspondence and/or Letters to the Editor at: Islamic Horizons P.O. Box 38 • Plainfield, IN 46168‑0038 Email: horizons@isna.net
ISNA MATTERS
ISNA AT BIPARTISAN PRAYER SERVICE GREEN MOSQUE On Jan. 3 Dr. Sayyid M. Syeed, National Director, ISNA Office for Interfaith & Community Alliances, attended the Bipartisan Prayer Service held for members of the 115th Congress and their families and staff on Capitol Hill. The breakfast is a tradition that marks the beginning of each new Congress. He also attended an interfaith lunch discussion, held later the same day, during which he was invited to make the opening
comments and observations. The attendees then talked about their thoughts and concerns on the eve of the President-elect Donald Trump’s inauguration. Chaplain Patrick Conroy of the House of Representatives led the prayer service. Along with Democrat, Republican and Independent members of Congress, House Speaker Paul Ryan (R-Wisc.) and his family also attended. ih
ISNA president Azhr Azeez (left) with Rep. Darren Soto (D-Fla.) and Dr. Syeed (right)
ISNA President Azhar Azeez and Director of ISNA Office of Interfaith and Community Alliances Dr. Syeed M. Sayyid attended the welcoming reception for newly elected Congressional members of ethnic minorities, held Jan. 24. Dr. Syeed also addressed the reception. ih
ISNA HOSTS WEBINARS
On Jan 19 ISNA president Azhar Azeez, along with several interfaith leaders, discussed health care coverage and how to enroll. ISNA co-sponsored the event with the National Interfaith Enrollment Campaign. ISNA and the Institute for Social Policy and Understanding (ISPU; www.ispu.org) held a “Post-Election American Muslim Self Care” webinar on Jan. 24. The featured speakers were Kameelah Mu’Min Rashad, founder of Muslim Wellness Foundation (http://muslimwellness.com/), Dr. Hamada Hamid, a senior fellow and
former director for the Center for Global Health at ISPU, and Ben Herzig, a scholar at ISPU and psychologist. ISPU director of research Dalia Mogahed moderated. ISNA hosted the “State of the Masjid Webinar Series Part 1: Crisis Communication and Response” on Jan. 26. The speakers were Zainab Chaudary of ReThink Media (https:// rethinkmedia.org), a senior media associate at the Security and Rights Collaborative, and Hassan Shibly, chief executive director, CAIRFlorida. ISNA secretary general Hazem Bata moderated. ih
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MEMBER HONORED
Nana Firman, a member of the ISNA Green Mosque Initiative, was nominated for the Academy of Muslim Achievement’s 2017 Golden Minaret Award in the “Public Servant of the Year Award” category. The awards, which were presented in suburban Washington, D.C. on Jan 21, celebrate Muslim contributions to community and humanity. The award winner was Sylvester Johnson, the former police chief of Philadelphia with more than 30 years in public service. This award is bestowed upon a firefighter, teacher or other government official, employee or volunteer who has shown a commitment to serving humanity through public service. California-based Firman has been involved in developing urban community gardens in Southern California and encouraging the Muslim American community to practice an eco-lifestyle. During her career, she spent several years working with the World Wildlife Fund in Indonesia, directing the recovery efforts in the wake of earthquake and tsunami, and cooperating with indigenous Muslim leaders to create climate resiliency plans. She, like many other people of faith, views climate change as not just an environmental problem that has already affected many vulnerable communities globally, but also as a moral and ethical issue. Firman is currently coordinating Muslim outreach for OurVoices (http://ourvoices.net/index. html), a global faith and spiritual climate action network. She has been active both nationally and internationally, and has mentored many Muslims who are interested in entering the climate justice network. ih
Register and Reserve Hotel Rooms online at isna.net A $5.00 Discount for Early Registration is available till March 15, 2017 Conference Features: • • • • • • •
Conference Topics Include: • • • • • • • • • • •
• • • • •
Educational Sessions Pre-Conference training workshops on Friday/Saturday Bazaar Booths Award Presentation Networking session on Saturday morning Saturday banquet with keynote address Employment notice board
Grooming Teachers as Leaders Systemizing School Functions for Sustainability Staff and Educator Professional Development Roles and Responsibilities of School Boards Strategic Planning for Schools in a Global Society
Registration Fees: • • •
Using Data to Drive Instruction Thinking Strategies for Engaged Student Learning Becoming a Teachers’ Leader Best Practices in Differentiated Instruction Incorporating Islam in the School Environment Improving/Developing Group Dynamics for Better Teamwork ESL Strategies for Diverse Schools Conflict Resolution in School and Community Planning Curriculum for Global Minded Students Integrating Technology into Teaching Tarbiyah: Creating a School Climate with Islamic Values
• •
Individual (With three meals included) $100 per person Individual (Without meals) $75 per person Group up to 4 people (With three meals included) (Per Individual) $95 Group of 5 and more (With three meals included) (Per Individual) $90 Childcare $45 per child for the entire conference
Pre-Conference Workshops: 1) 2) 3) 4)
Workshop for Arabic Teachers $75 Nuraniyah Quran Workshop $50 Board Source Workshop $75 Weekend Schools Workshop $50
FOR QUESTIONS: REGISTRATION & HOTEL: (317) 838-8129 or convention@isna.net BAZAAR & SPONSORSHIPS: (317) 838-8131 or akhan@isna.net
COMMUNITY MATTERS
Orange County Muslim-Latino Collaborative
second phase is to get all Orange County communities involved in this united front against hate and discrimination.” Anaheim councilman Jose Moreno (D) said that a coming together of communities will be crucial under the new administration, “We are all Americans in the human sense, not in the ethnic sense. We are all human.” Muslim and Latino communities already have a connection in Orange County, but the new collaborative formalizes it, said Nicole Alhakawati, spokeswoman for the Islamic Institute of Orange County. She added, “The only big challenge we face to move forward as one community is closed minds and hearts.” ih
Javaid Siddiqi is New ICNA President About 50 Muslim and Latino community organizers announced the formation of The Muslim-Latino Collaborative at a news conference outside Anaheim City Hall on Jan. 20, reported the Orange County Register. Several speakers stated how Muslims and Latinos, particularly refugees and immigrants, have been the most threatened by the
election season rhetoric of a proposed ban and registry, as well as a wall and eliminating paths to citizenship for undocumented individuals, respectively. “The first step is to get to know one another,” said Shakeel Syed, executive director of Orange County Communities Organized for Responsible Development. “We will share food and share stories. The
Muslims in Presidential Inaugural Prayer Service Imam Mohamed Magid, religious director of ADAMS, was a part of the 2017 Interfaith Presidential Inaugural Prayer service held at the National Cathedral on Jan. 21. Also in attendance was a total of 26 diverse faith leaders. He read first in Arabic and then provided an English translation. The first verse he read was from Surah Al-Hujarat, in which God says: “O humankind, We have created you a single male and female (Adam and Eve) and made you into nations and tribes and communities, that you may know one another. Really, the most honored of you in the sight of God is the most righteous of you, and God has all knowledge...” The second verse was from Surah Ar-Rum: “And among the signs of God is the creation of heaven and earth, and the
variation in your languages and your colors. Verily, in that are signs for those who know.” A spokesman for Magid said his recitation of the verses had been approved by officials at the Washington National Cathedral. Imam Magid, who had also participated in 2013 Inaugural Prayer service, hopes that Muslim participation will continue. For the past 15 years, ADAMS has worked closely with the Cathedral’s leadership and staff on many interfaith programs. For example, in 2014, the Cathedral hosted its first ever Juma prayer. In addition, five ADAMS Girl Scouts, along with an ADAMS community member and a Muslim American Eagle Scout Leader, participated in the inaugural parade — an important hallmark of the peaceful transfer of the presidency. ih
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Javaid Siddiqi was sworn-in as ICNA’s president for the 2017-18 term during the organization’s annual general assembly, held in Orlando, Fla., on Jan. 27. The Lexington, Ky., IT professional succeeds Naeem Baig, who served as president for two terms (2013-16). ICNA’s president, who is elected through secret ballot by the members of its General Assembly, can serve a maximum of two consecutive terms and is entrusted with guiding the organization and making decisions with input from the Majlis Ash-Shura (Central Consultative Council) and the General Assembly. Siddiqi, who was ICNA vice president for Tarbiyah and chairman of ICNA’s Tarbiyah Department, is currently the chief operating officer for Helping Hand USA and serves on the ICNA Majlis Ash-Shura. ih
The School of Three Presidents
Three Class of ‘15 Al-Amal School (Fridley, Minn.) graduates, Sidhra Musani, Sarah Siddiqui and Jouman Hamade, are presidents of organizations at their respective universities. Musani, a University of Minnesota junior majoring in nursing with a leadership minor, is the school’s first female MSA president. On campus, she also interns for Reviving the Islamic Sisterhood for Empowerment (RISE; www.revivingsisterhood.org).
Muslim Rhodes Scholars
Shegufta A. Huma, a University of Kansas senior majoring in political science, and Ahmed M. Ahmed, a Cornell University senior majoring in biology who also works in research in organic and polymer chemistry, are among 2017’s 32 U.S. Rhodes Scholars at Oxford University. The scholars were chosen from nearly 900 applicants. At Oxford, the Bangladesh-born Huma will study refugees and forced migration, as well as public policy. At Kansas, she joined the student senate, the Women of Color Collective, the MSA and the Margaret Amini Scholarship Hall, as the Lawrence
A Refugee Arises
Siddiqui, a University of St. Thomas sophomore, heads her school’s MSA. Among other activities, she has volunteered for CAIR-MN and is a speaker affiliated with the Islamic Resource Group (http://irgmn. org), a non-profit organization that gives presentations on Islam and Muslims. Hamade, a University of Minnesota junior who aspires to be a dentist, has been president of the Middle Eastern Student Association since 2015. She is also the MSA outreach coordinator and representative at the Minnesota Student Association. Musani and Siddiqui, who received their entire schooling at Al-Amal, remarked that they honed their leadership and communication skills in the school’s Mentoring and National Honor Society programs. ih Journal-World reported on Nov. 16, 2016. She also was selected for the University Scholars Program in 2015 and, in spring 2016, served as an intern in Washington, D.C., with the Leadership Conference on Civil and Human Rights. Ahmed, born to Somali parents in a refugee camp in Kenya, came to the U.S. with his parents and seven siblings when he was a year old. Coming from a background of poverty and divorce, his mother moved the family to Rochester, Minn., and worked two jobs to support her family. At school, Ahmed was a student council member, ran track and was a member of the National Honor Society. Besides his studies and work, he mentors African-American students and has worked with Habitat for Humanity. Ahmed told the Minneapolis, Minn. StarTribune Nov. 26, 2016, that he wants to get a medical degree and split his time between research and working with patients, applying what he’s learned to the real world in order to work against wide disparities in the quality of care both here and abroad. ih
NATO Award Winner Dr. Rashid A. Chotani, MD, MPH, of the Triangle, N.C., based global security-consulting firm IEM, was presented the 2016 NATO Scientific Achievement Award on Dec. 8, 2016. Chotani, a recognized expert in identifying, surveilling and diagnosing human and zoonotic infectious diseases, was part of the Research Task Group for State-of-the-Art in Research on Medical Countermeasures against Biological Agents, which was
The Department of Homeland Security selected Ilhan Dahir, a 2016 Rhodes Scholar and Fulbright Fellow, to represent the U.S. at an international meeting in Belgium on violent extremism, reported Michael Daly of The Daily Beast on Nov. 30, 2106. Proclaimed a “Champion of Change” by the White House for her commitment to empowering refugee communities around the world and her potential as a leader and advocate for refugees and communities in turmoil, she is the daughter of Somali refugees who settled in Hilliard, Ohio. Her senior thesis at Ohio State was on the threat posed by foreign fighters in ISIS. She taught English in Izmir, Turkey, while serving as a Fulbright Fellow. She also spent a summer teaching English at Mogadishu’s Iman School for Girls. As a Rhodes Scholar, she is studying toward two master’s degrees — one in Refugee and Forced Migration Studies, and the other in Global Governance and Diplomacy. She then plans to return to the U.S. for law school in order to become an international human-rights lawyer. Since high school, she has worked to bridge the differences between religions and cultures. In addition to forming her own Interfaith Youth Corps, she mentored Somali junior-high and high school students and, while at Ohio State, was editor of The Alger, the student magazine. Her sister Nima, a fellow Ohio State graduate, is equally accomplished. She was named a Beinecke Scholar and offered a position as a research analyst at the Federal Reserve Bank of New York. She hopes to secure a doctorate in experimental economics. ih
recognized by NATO’s Science and Technology Organization (STO), its largest defense science and technology organization. Specifically, he was a member of the Human Factor and Medicine Panel (HFM), which optimizes the safety, wellbeing and performance of individuals working in operational environments across NATO members. He provided key research contributions to the panel’s threat and risk assessment report of biological agents used against NATO forces. This award honors outstanding contributions made to NATO STO sponsored activities that continue to widen the organization’s technological mandate. ih MARCH/APRIL 2017 ISLAMIC HORIZONS 11
COMMUNITY MATTERS
Sherif Zaafran Heads Texas Medical Board Houston-based Sherif Zaafran, M.D., an anesthesiologist, president of US Anesthesia Partners Southwest Division and an ISNA Founders Committee member, was appointed president of the Texas Medical Board by Gov. Greg Abbott. His term will end in April 2021. He holds several other posts as well: delegate for the Texas Medical Association (TMA), an alternate delegate and member of the Committee on Future Models
Hijab is No Bar Halima Aden, 19, a Somali-American, became the first competitor in the Miss Minnesota USA pageant to wear a hijab and a full-body burkini during the event’s swimsuit segment. Aden, who was born in Kenya and moved as a child to St. Cloud, Minn., was one of the top 15 contestants in the two-day pageant. She told local television station KARE on Nov. 28, 2016, that she hopes her participation inspires other Muslimahs to be confident about their identity. “This is a big win for us, you know. I’m the
Anesthesia for the American Society of Anesthesiologists, chair of the Government Affairs Committee for the Texas Society of Anesthesiologists and vice-chair of the Harris County Medical Society Delegation to TMA. Zaafran, who studied biochemistry at The University of Texas at Austin, received a Doctor of Medicine from Houston’s The University of Texas McGovern Medical School. ih first to do this and I’m hoping to see more Muslim women wearing burkinis and being celebrated. I’m just challenging you to be outgoing and just do your best in everything that you do,” said Aden. Pageant officials say they fully supported her choice to remain covered. “I think for Halima standing on the stage this weekend she is showing other women that they too can do that and that it’s possible for them,” said Denise Wallace, executive co-director of the pageant. The winner will compete in the nationally televised Miss USA pageant. Aden, who was “overwhelmed and shocked” to be named to the top 15, has received messages of support from women around the world. ih
Canadian Physician in Top Forbes List
Dr. Alaa Murabit, a Saskatoon [Saskatchewan, Canada]-born doctor, is among the “30 physicians under 30” list for 2017 by Forbes, the American business magazine. With 15,000 submissions, this list boasts a selection rate of less than 4%, making it more competitive than getting into Ivy League universities. Murabit, who completed her medical education in Libya, founded the nonprofit Voice of Libyan Women (www.vlwlibya.org) to champion women’s participation in peace processes and conflict mediation. Murabit, named in the list’s health care
category, serves as a UN high-level commissioner on health employment and economic growth and a UN sustainable development goals advocate. She was appointed by the UN secretary general. Her current focus is on global health policy, particularly how a lack of viable health employees can alter or create security risks within different countries. “My greatest focus going forward is, ‘How do we look at this huge gap in supply and demand in health care?’” she told Forbes. “[And] also in terms of the other occupations that contribute to a fully functioning society, to ensure that we don’t find ourselves in positions where we’re at risk of any external stresses or conflict.” Dr. Murabit’s work has been recognized with a Marisa Bellisario International Humanitarian Award, and places on Newsweek’s “25 under 25 to watch” and BBC’s “100 top women” lists.
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On Veterans Day, Nov. 11, 2016, the McLean (Va.) Islamic Center hosted its ribbon-cutting ceremony. Among those present were ISNA’s Dr. Sayyid M. Syeed; Delegates Kathleen Murphy, Marcus Simon, and Mark Keam; Supervisor John Foust; Imams Majid, Safi Khan, and Siraj Wahhaj; Cantor Michael Shochet, Rabbi Amy Schwartzman, Rev. Lyndon Shakespeare, Rabbi Jeffrey Saxe; as well as Fairfax County Police representatives and the Islamic Center’s members and friends. ih
U.S. Army OKs Beards & Hijab The U.S. Army has simplified the religious appearance accommodation process, reported Corey Dickstein of The Stars and Stripes on Jan. 5. In a memorandum dated Jan. 3, outgoing Army Secretary Eric Fanning ruled that brigade-level commanders must accommodate religiously mandated beards, turbans and hijabs while in uniform with only a few exceptions. He had previously approved such exemptions. The new policy would be added to Army Regulation 670-1, which defines the Army uniform appearance standards. Once granted, the new accommodations will continue throughout the individual’s military career. Previously, such waivers were applied on a case-by-case basis and mostly only after the soldiers filed lawsuits seeking an exemption. The main argument against beards was that facial hair can interfere with properly wearing a gas mask. Nonetheless, the Army has granted more than 50,000 such permanent medical exemptions since 2007. Fanning acknowledged that various advancements in gas mask design have shown promise. ih Her TED Talk, “What my religion really says about women,” was the “TED Talk of the Day” and named one of four “moving TED Talks to watch right now” by the New York Times. ih
Somali Ex-Refugee is Canadian Refugees Minister On Jan. 10, Canadian Prime Minister Justin Trudeau reshuffled his cabinet. Ahmed Hussen, the new Minister of Immigration, Refugees and Citizenship, has been a lawyer, human rights advocate and community activist. His new position is all the more noteworthy for his own story. Hussen replaces veteran parliamentarian John McCallum, who shepherded nearly 40,000 refugees from Syria into Canada during his 14 months on the job. McCallum has been appointed ambassador to China. Addressing reporters outside the House of Commons after his oath taking, he said, “I am extremely proud of our country’s history as a place of asylum, a place that opens its doors and hearts to new immigrants and refugees, and I’m especially proud today to be the minister in charge of that file.” In 1993, Hussen came to Canada alone as a refugee from war-torn Somalia as a 16-year-old. Eleven years later, he was proclaimed a “Person to Watch” in the country’s
largest city for his community work in Regent Park. The rookie MP, elected in 2015, has leapt from the party’s backbench to become a cabinet member. Since coming to Ottawa as Canada’s first Somali-born MP, Hussen, who put himself through school at York University and commuted nearly two hours to pump gas in Mississauga, has served on the Justice and Human Rights Committee; the CanadaAfrica Parliamentary Association; the board of the Global Enrichment Foundation, which helps women in East Africa attend the region’s universities and colleges; as well as the board for the Toronto-based Journalists for Human Rights. Hussen co-founded the neighborhood association that pushed for the inclusion of more public housing in the Can$500million redevelopment of the community and eventually became a prominent voice as president of the Canadian Somali Congress, reported The Toronto Star. ih
Federal Judge Rules against Hate Federal District Judge Michael Ship ruled on Dec. 31, 2016 that Bernards Township, N.J., was discriminating against the Islamic Society of Basking Ridge (ISBR) when it blocked the site plans. According to him, the township’s reasons for denying the mosque violated the state constitution and the Religious Land Use and Institutional Persons Act by applying a different standard to Muslims — it had ordered ISBR to build more parking than is required for the region’s churches and temples. ISBR attorney Adeel Mangi said, “This is a landmark ruling that will have a national impact in reaffirming that townships cannot treat applicants differently based on their religion.” Although ISBR had obeyed the Planning Board’s recommendations to build as many as 107 parking spaces, the mosque’s plans were still voted down. This denial, which came after more than three years and 39 public hearings, led to the filing of a lawsuit against the township last March. The U.S. Justice Department filed its own suit in Nov. 2016, accusing the township of “using ever-changing local requirements” to prevent ISBR members from enjoying their right to worship. The ISBR’s president is former township mayor Mohammed Ali Chaudry. ih
NJ County Elects Muslim Board Member Assad Akhter was sworn in as the newest member of the Passaic County Board of Chosen Freeholders on Dec. 16, 2016. He is the first South Asian [Pakistani]-American and Muslim American to fill this post. Akhter was deputy chief of staff for Rep. Bill Pascrell (D-N.J.), who, while swearing him in, said that Akhter’s ascension to the freeholder board represents a “coming together” for members of different communities. “Overwhelmed” by the support he has received, Akhter related that he is proud to be the first Muslim in the role. He replaced Hector Lora after Lora stepped down earlier this year to become the city of Passaic’s acting mayor. A community announcement and prayers at the Islamic Center of Passaic County followed the swearing-in ceremony. ih
Mich. State Rep. Abdullah Hammoud (D-Dearborn), who began his term in January, took the oath of office, administered by Michigan Supreme Court Justice Brian Zahra, with his hand on the Quran on Dec. 21, 2016. Acknowledging the challenges he could face as a minority Democrat in a majority Republican House, he said that he’d focus on building coalitions to ensure the defeat of bigoted-based resolutions. Hammoud, a product of the Dearborn Public Schools, has a BS from the University of Michigan-Dearborn and a master of public health degree from the University of Michigan-Ann Arbor. Prior to seeking office, he was a professional health advisor for the Henry Ford Health System as well as a board member of the Michigan League of Conservation Voters. ih
Mass. City OKs Muslim Cemetery After months of acrimony and accusations of religious bias, Dudley, Mass., agreed to a deal that is expected to permit the Islamic Society of Greater Worcester (ISGW) to establish an initial 6-acre cemetery on 55 acres of former farmland, reported Mark Arsenault of the Boston Globe on Dec. 23, 2016. ISGW pursued the new cemetery because the graveyard it currently uses in Enfield, Conn., is 60-mile drive from Worcester. “Area Muslims will now have a dedicated Islamic burial ground in which to bury our dead in Massachusetts,” said ISGW trustee Dr. Khalid Sadozai. Under the deal, ISGW agrees not to seek to expand the initial cemetery for at least a decade. The project remains subject to routine approvals through town boards. Residents of rural Dudley complained that the graveyard could contaminate wells and increase traffic. Supporters suggested the project faced anti-Muslim bias. The U.S attorney’s office in Boston had launched an investigation into whether civil rights violations had taken place; the state attorney general’s office has been in discussions with ISGW and the town. The cemetery could open as soon as the late spring or early summer. ih
MARCH/APRIL 2017 ISLAMIC HORIZONS 13
SPECIAL REPORT
Shifting Gears Dr. Sayyid M. Syeed announces his retirement from ISNA BY JAY WILLOUGHBY
D
r. Sayyid M. Syeed, national director of the Islamic Society of North America (ISNA) Office for Interfaith and Community Alliances in Washington, D.C., has announced that he will be retiring from the organization yearend 2017. He told Islamic Horizons magazine, however, that he will stay in the region to continue his cooperation “with individuals and institutions that are dedicated to a dialogue of civilizations and faiths.” Syeed, who has been associated with MSA/ISNA for more than four decades, became active in the MSA during the mid-1970s. By 1980 he was serving as its president, and during his three years in office the association began its transformation into ISNA. Under his stewardship as secretary general (1994-2006), ISNA’s impact and appeal grew in terms of the number of new Islamic centers, interfaith dialogues and financial stability. In addition, as chairman of Islamic Horizons’ editorial board (1982-84; 1994-2006), he initiated its revival as ISNA’s nationally distributed flagship magazine. It was listed among the winners of the DeRose-Hinkhouse Awards presented by the interfaith Religion Communicators Council: the “Best of Class” and the “Award of Excellence” categories for its March/April 2009 issue, and the “Certificate of Merit” category for the Nov./Dec. 2009 issue. In 2007 he moved to Washington D.C. to pursue his new role: 14 ISLAMIC HORIZONS MARCH/APRIL 2017
leading the ISNA Office of Interfaith and Community Alliance. Located on Capitol Hill, he began an outreach campaign by building grass roots and national partnerships with faith organizations and working with various branches of the federal government, think tanks, religious and academic institutions. The ultimate goal — to present an accurate understanding of Islam and Muslims — obviously became far more challenging after 9/11. This reality caused him to work even harder.
INTERFAITH ACTIVITIES
Dr. Syeed’s many years of personal investment in the interfaith movement have paid off handsomely. One example of this is the Shoulder-to-Shoulder Campaign with American Muslims against Anti-Muslim Sentiment (www.shouldertoshouldercampaign.org), a powerful multi-faith campaign founded in 2010 that now embraces more than 30 national and regional Christian and Jewish faith organizations. This coalition has taken interfaith dialogue to a new level. Seeking to help the Palestinians, he founded the National Interreligious Initiative for Peace in the Middle East (NILI; www. nili-mideastpeace.org) in collaboration with other American religious leaders. As firm advocates for the two-state solution and an end to Palestinian suffering, they met with Secretaries of State Colin Powell, Condoleezza Rice, Hillary Clinton and John Kerry; top Palestinian, Israeli and Jewish leaders; and convened conferences, seminars and meetings. After visiting the former Soviet Union in his capacity as secretary general of the International Islamic Federation of Student Organizations (IIFSO; 1984-88), he was a co-founder of the Americans for Soviet Muslim Rights. The new organization’s goal was to keep the world up-to-date on what was going on with the USSR’s 70 million Muslims. An avid reader and admirer of the poet-philosopher Allama Mohammad Iqbal, Dr. Syeed believed that America’s newly emerging and extremely diverse Muslim community should take the lead in integrating new knowledge and experiences with the traditional Islamic worldview. Among the team of thinkers and scholars who founded the International Institute of Islamic Thought (IIIT) in 1981, he spent ten years there building a network of scholars and organizing multiple conferences on formulating new approaches to Islamic economics, anthropology, sociology, and political science in the U.S. and elsewhere. During his tenure at IIIT, he also held the posts of general secretary of the IIIT-affiliated Association of Muslim Social Scientists (AMSS), a national professional organization founded in 1972; and co-founder, editor and then editor-in-chief (1984-94) of the American Journal of Islamic Social Sciences (AJISS). AJISS eventually became a quarterly publication and now enjoys a respectable niche in academia. A long-time proponent of fostering understanding among world religions, he has participated in and spoken at interfaith dialogue events on all levels in North America and served as a member of the board of trustees of the Council for a Parliament of the World’s Religions. In addition to being invited to a dialogue held in the Vatican by the late Pope John Paul (2000), he led the delegation of Muslim American leaders to meet with Pope Benedict during his 2008 visit to Washington, D.C. After 9/11, Dr. Syeed served on the Taskforce for the Integration of Muslims in the American Mainstream, established by the Chicago Council on Global Affairs. This initiative was designed to discuss
DR. SYEED’S MANY YEARS OF PERSONAL INVESTMENT IN THE INTERFAITH MOVEMENT HAVE PAID OFF HANDSOMELY. how Muslim Americans can be better integrated into mainstream American society. When torture became a problem during the George W. Bush administration, Dr. Syeed, himself a victim of torture in his homeland of Indian-occupied Kashmir, worked with other faith leaders to found the National Religious Campaign against Torture (www.nrcat.org).
INTRA-MUSLIM ACTIVITIES
A strong promoter of intra-Muslim understanding, Dr. Syeed was instrumental in getting the March 2007 Shia-Sunni Code of Honor (www.sunnishiaunity.org/en/codeof-honor) signed by leaders of both backgrounds in front of about 12,000 Muslims in Chicago. This document gradually became a point of reference for Sunni-Shia understanding internationally. In 2007 he invited Mohammad Khatami, former president of Iran (1997-2005), to address the ISNA convention in Chicago, an unprecedented event that was full of positive potential. Dr. Syeed is a frequent speaker at Sunni as well as Shia Islamic centers and conferences. During the early years of the Nation of Islam’s transition into Sunni Islam, Dr. Syeed was in close contact with Imam WD Mohammed and functioned as a bridge between MSA/ISNA and the Imam’s constituency. The end result: the Imam was elected a member of ISNA Board and those who attended the Mosque Cares convention alongside with ISNA convention could listen to both sets of speakers and attend both events free of charge. In the late 1990s he had a similar relationship with Minister Louis Farrakhan, who was making major reforms in the Nation, such as aligning the Nation’s traditional December fast with Ramadan. This cooperation culminated, in 2001, with the first-ever joint celebration of the annual Saviors Day event with ISNA scholars and speakers.
PUBLIC RECOGNITION
Over the years Dr. Syeed, who earned his doctoral degree at Indiana University Bloomington (sociolinguistics, 1984), has
received numerous honors, among them an honorary doctorate of letters (2001) from the Graduate Theological Foundation in South Bend, Ind., in recognition of his contribution to interreligious understanding and harmony; the Catholic Heritage Foundation’s (Louisville, Ky.) Lifetime Achievement Award (2001) for distinguished service in furthering the Islamic tradition in North America and for promoting inter-religious understanding and harmony; the Interfaith Alliance President’s award (2010); and the Council on American Islamic Relations’ Lifetime Achievement Award (2013). In 2015 he became the first Muslim leader to be given the Holy Land Christian Ecumenical Foundation’s Faith and Tolerance Award. While presenting this award
during its 17th International Conference in Washington, D.C., president and CEO Sir Rateb Rabie stated, “In his words, Dr. Syeed consistently reminds us that the true legitimate tradition of the Holy Quran is built upon rights and religious freedom. However, more than just words, Dr. Syeed’s actions demonstrate this principle.” On January 5, 2002, Governor Frank O’Bannon (D-Ind.), praised Dr. Syeed in his State of the State Address by recognizing the latter’s “work to educate Americans about the Muslim faith in the wake of the September 11 terror attacks, along with [his] life’s work to encourage tolerance and racial healing, has marked [him] as a great leader in Indiana.” In addition, Dr. Syeed has been invited to speak on Muslim and Islamic issues on various popular American news programs (e.g., the “MacNeil/Lehrer News Hour,” the “Today Show” and “Crossfire”) hosted by the major news channels in the U.S. as well as those of Turkey, Malaysia, Indonesia, Sudan, India, Pakistan and Saudi Arabia. ih Jay Willoughby is the copyeditor of Islamic Horizons.
WANTED Imam/Religious Leader The Islamic Society of Augusta, Ga. seeks an experienced and qualified Imam who will provide Islamic religious and spiritual guidance to the Augusta Muslim community; lead all Muslims from different backgrounds and cultures; has the vision and the enthusiasm to establish programs and activities to support the youth; has strong commitment to ethics and integrity; engage with the larger community to promote friendship and understanding between Muslims and non-Muslims in the community. Requirements: U.S. citizen or permanent resident; ● Excellent knowledge of Quran, Hadith and Fiqh; ● Hafiz-ul-Quran or has memorized a significant portion of the Quran and ability to recite well; ● Ability to lead in a multicultural/multi-mathhab environment; ● Fluent in English; ● Must have skills and experience in inspiring, motivating and interacting/connecting with the youth and understands the challenges faced by them; ● Interact with various faith groups/interfaith organizations, local officials, law enforcement agents, local relief organizations; ● Excellent interpersonal, communication and judgement skills and ability to work with individuals from diverse background and different age groups; Reasonable experience in conflict resolution. ● Salary negotiable based on experience and qualifications. ● Interested candidates are encouraged to apply by sending a resume and letter of interest to csraengineer@yahoo.com
MARCH/APRIL 2017 ISLAMIC HORIZONS 15
CONVENTIONS
Convention 2017
Hope and Guidance through the Quran ISNA staff and a team of volunteers prepare for the 54th annual convention in Chicago BY ISLAMIC HORIZONS STAFF
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aking the dates of Ramadan (May 26), Eid al-Fitr (June 26) and hajj (Aug. 30-Sept. 4 [Labor Day]) into account, ISNA’s leaders and convention organizers have announced that the 54th Annual Convention will be held in Chicago from June 30 through July 3, 2017. During 2016, Muslim communities and individuals made concerted and collaborative efforts to promote Islam’s teachings and engage not only with each other, but also with their allies and partners within mainstream society — a positive response to the current climate. As challenges facing Muslims intensify, the Quran serves as a source of hope and guidance now more than ever. The ISNA Convention Program Committee (CPC), working under the leadership of Atifa Chiragh and ISNA-US vice president Dr. Altaf Husain, is developing the event’s program. It has selected the theme and invited proposals for parallel sessions. The deadline for submission was Feb. 15. Chiragh, who also serves on the ISNA Leadership Development Committee, is a co-special projects director for the Council of Advancement of Muslim Professionals (http://camp-online.org/), an IT project
THE CONVENTION THEME DRAWS ITS INSPIRATION FROM 17:9: “VERILY, THIS QURAN SHOWS THE WAY TO ALL THAT IS MOST UPRIGHT, AND GIVES THE BELIEVERS WHO DO GOOD DEEDS THE GLAD TIDING THAT THEIRS WILL BE A GREAT REWARD …” manager for Honeywell Aerospace, and a specialized trainer for MSA National’s stateof-the-art worker and management training program, COMPASS. The convention theme draws its inspiration from 17:9: “Verily, this Quran shows the way to all that is most upright, and gives the believers who do good deeds the glad tiding that theirs will be a great reward …” This year’s event will be held at the end of Ramadan, the month during which the divine gift, the Quran, began to be revealed.
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The Prophet (salla Allahu ‘alayhi wa sallam) serves as our example on how to internalize and practice its message. The CPC is now focused on developing plenary and main sessions, agendas for roundtable meetings, as well as selecting relevant topics and suitable speakers to ensure a remarkable experience for our attendees. To achieve this goal, we introduced an enhanced process for parallel session proposals: Individuals had to be associated with an Islamic center, mosque or non-profit organization to submit a proposal. In addition, each one had to explain how its proposed session fit the theme and submit a maximum of three panel suggestions. No more than two were accepted per organization. In order to share the convention’s cost, each participating organization was required to pay a fee of $500 for each accepted proposal. In return, it received complimentary registration for up to two speakers and one moderator for each panel. All of these new features helped streamline the proposal review and acceptance process. Catherine Orsborn, campaign director, Shoulder-to-Shoulder Campaign (www. shouldertoshouldercampaign.org), said that they are inviting members of their steering committee and setting up on-site meetings for them. She added that while this is an informal program, they will be hosting various interfaith partners who have committed to work in solidarity with Muslim Americans. The Interfaith Banquet has been scheduled for Saturday evening. The Community Service Recognition Luncheon, hosted by the ISNA Founders Committee, features the award presentation to an individual being recognized for his/her service to the Muslim community. As the matrimonial banquets, held on Saturday and Sunday, are very popular, he remarked that reservations should be made early by emailing Tabasum Ahmad at tahmad@isna.net. Basharat Saleem, Director of Conventions, Marketing & Special Projects, said that the bazaar will comprise more than 500 booths of services and merchandise, such as books, clothes and other ethnic items. Also featured will be the Qiraat competition, the art exhibition and film festival, Meet the Author panels, Carnival, a basketball tournament, a health fair and career fair as well as a children’s program. And Sunday evening, of course, is the main entertainment program. We look forward to seeing all of you there! ih
CONVENTION SPEAKERS INCLUDE:
Yasir Qadhi
Nouman Ali Khan Omar Suleiman Dalia Mogahed
Muzammil Siddiqi Jamal Badawi
Abdalla Idris Ali
Wajahat Ali
Ingrid Mattson
Mehdi Hasan
Suhaib Webb
Azhar Azeez
Altaf Husain Mohamed Magid
Yasmin Mogahed
Tamara Gray
Zahra Billoo
Dalia Fahmy
Ameena Jandali Muslema Purmul
CONVENTION HIGHLIGHTS: ★ More than 200 Renowned Speakers ★ Plenary Sessions ★ Main Sessions ★ Parallel Sessions ★ Round Table Discussions ★ MSA & MYNA Sessions ★ Enlightening Entertainment ★ Largest Muslim Bazaar in America (550 Booths) ★ Health Fair ★ Art Exhibit ★ Meet the Author ★ Interfaith Reception ★ Film Festival ★ Photography Exhibit ★ Qira’at Competition★ Matrimonial Banquets ★ Community Service Recognition Luncheon (CSRL) ★ Career Fair ★ Carnival ★ Basketball Tournament ★ Children’s Program ★ Babysitting, and more
REGISTRATION INQUIRIES: (317) 838-8129 – convention@isna.net ✪ BAZAAR & SPONSORSHIP: (317) 838-8131 – akhan@isna.net ✪ JOIN THE CONVERSATION: # ISNA54
CONFERENCES
Preventing Radicalization
Are Canadian, American and British counterradicalization programs bias-oriented? BY AZEEZAH KANJI
Dr. Arun Kundnani
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ver the last decade, counter-radicalization has emerged as a priority for governments in North America and Europe seeking to prevent “terrorism” before it occurs. In 2003 the UK, which launched its Preventing Violent Extremism strategy (“Prevent”), imposed a statutory duty in 2015 on doctors, teachers and other service providers to refer “at-risk” individuals to a police-led counter-radicalization program. The U.S., inspired by this particular program, has been developing similar projects. In Canada, the most recent federal budget dedicates Can$35 million to the development of an office of counter-radicalization, while city-level programs have been operating for the last few years in Calgary, Toronto and Montreal. Counter-radicalization, also known as countering violent extremism (CVE), is frequently presented as a softer, gentler alternative than using the criminal justice system to address violent terrorism, because it claims to involve prevention rather than punishment. However, as academics, lawyers and civil liberties organizations have warned, such programs pose serious risks to important rights and freedoms — particularly the freedom of expression and non-discrimination. On Nov. 27, 2016, ISNA Canada hosted a symposium to critically examine CVE and consider what lessons might be learned from the UK and the U.S. experiences as Canada implements its own initiatives. The event featured a keynote speech by Dr. Arun Kundnani, adjunct professor at New York University and author of “The Muslims Are Coming! Islamophobia, Extremism, and the Domestic War on Terror” (Verso: 2014), a leading scholar of counter-radicalization practices in the UK and the U.S. A panel of experts comprising Carmen Cheung, professor at the Munk School of Global Affairs, University of Toronto, Dr. Barbara Perry, professor at the University of Ontario Institute of Technology, and Shaykh Abdalla Idris Ali, scholar and a former president of 18 ISLAMIC HORIZONS MARCH/APRIL 2017
ISNA, discussed emerging issues related to these practices in Canada. According to Kundnani, the governments’ concern with “radicalization” and “extremism” as the asserted cause of terrorism is fairly recent: It emerged after 9/11 as a way of attributing responsibility for terrorist vio- Carmen Cheung lence to extreme religious ideology rather than political grievances. After 9/11, he said, “[r]adicalization became the chief lens through which governments viewed the Muslim populations in Europe.” Programs designed to counter radicalization and thereby prevent violence, however, are constructed on a deeply flawed founda- Dr. Barbara Perry tion, for “radicalization” is an ambiguous and ill-defined term and there is no real correlation between “radical” ideology and participation in violence. Not everyone who engages in violent terrorism is radical, and not everyone who is radical engages in violence. By fixating on the extremist ideologies of individuals, the Abdalla Idris Ali framework of counter-radicalization erases the connection between the violence of non-state actors and state violence in the “war on terror.” “If you want a full analysis of why [terrorist] violence exists,” Kundnani argued, “you also need to talk about the radicalization of Western governments that are now using violence in more and more places than they were in the past ... We fail to see that we’re actually in a cycle of violence.” Unlike the UK, Canada does not (at the moment) have a national counter-radicalization strategy. However, as Cheung noted, the Canadian government’s National Security Green Paper, produced by Public Safety Canada last year, identifies “radicalization” as a precursor to violence, suggesting that the state needs to “monitor, discern, and ultimately counter what is considered to be radical thought.” Counter-radicalization appears to employ a “softer” and less intrusive touch than the harder tools of criminal law (e.g., imprisonment). But, as Cheung reminded the audience, “even the softest touch can create expressive chill, lead individuals to self-censor, to modify their religious practices in ways they shouldn’t have to in a free and democratic society.” This supposedly soft touch will likely hold some communities more tightly in its grasp than others, given the biases built into the post-9/11 counter-terrorism programs, which are very apparent in
INSTEAD OF PATHOLOGIZING RADICALIZATION, WE NEED TO PRESERVE THE ABILITY TO RADICALLY TRANSFORM SOCIETY’S INJUSTICES WITHOUT RESORTING TO VIOLENT TACTICS.
popular discourses on terrorism. According to Perry’s research, since 1980 there have been 120 incidents in Canada connected with right-wing and White supremacist “extremism” (including arsons and fire-bombings), as opposed to the seven incidents linked to Muslim “extremism” over the same period. But right-wing and Whitesupremacist violence, unlike Muslim violence, does not generally attract the label of “terrorism.” For example, while Michael Zehaf-Bibeau, who in 2014 killed a Canadian soldier, was called a “Canadian-bred Muslim extremist” and a “self-radicalized Muslim terrorist,” Justin Bourque, who in the same year shot five RCMP officers, killing three and injuring two, was described as someone who may have “terrorized, but he wasn’t a terrorist.” He was also described as “sleep-deprived” and “paranoid.” Ali remarked that people use words like “terrorism,” “radicalization” and “extremism” without defining them, thereby casting suspicion on all Muslims. He recalled hearing someone say that “the radicals are the ones who kill people, and the moderates are the ones who give the radicals money.” In fact, large groups of Muslim scholars have repeatedly condemned terrorist violence; however, we should also recognize that the root cause of violence is injustice. Counter-radicalization erodes the space in which critiques of such injustices can be articulated and acted upon non-violently. Instead of pathologizing radicalization, we need to preserve the ability to radically transform society’s injustices without resorting to violent tactics. “The problem is not that there is too much radicalization,” Kundnani argued. “It is that there is not enough radicalization of the genuine kind: the kind that says it’s possible to make the world a better place, that we can dream of another world.” ih Azeezah Kanji, a Toronto-based legal analyst and writer, moderated the symposium.
Harnessing the Power of Faith ISNA brings together West Coast educators to share and learn BY FARYAL M. KHATRI
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SNA [Education Forum] is a great American Council on the Teaching of Foreign opportunity for teachers to learn about Languages (ACTFL; www.actfl.org) reading proways to make teaching fun and inter- ficiency and criteria to help teachers identify active,” said a Southern RECOGNITION: Samar Katbi (center) receives her citation California Islamic school teacher from ISNA secretary general Hazem Bata (right) while reflecting upon her experience at the 6th annual West Coast Education Forum, held Jan. 13-14, 2017, in Anaheim, Calif. Educators and school administrators from across North America contributed to and engaged in interactive workshops and sessions with leading education experts. In addition to professional development, the forum also provides a platform for networking and peer-to-peer learning. Arabic-language books that are appropriate in “Being a principal is one of the loneliest jobs language, content and format for various ages and [on the planet],” agreed Dalal Hassouna-Antabli, proficiency levels. In the second part, attendees head of school at the Los Angeles-based New were given children’s stories to apply the guideHorizon School Westside, Entesar Hamdan, lines and criteria from the first part. principal of the Pomona, Calif.-based ICC Principal Azra Ali of Huda School and Community School and Leila Dakillab, vice prin- Montessori in Michigan led the Islamic Studies cipal of the Garden Grove, Calif.-based Orange and Character Development track workshop: Crescent School. “ISNA [Education Forum] is “Formative Assessment in the Islamic Studies a great opportunity for connecting and collab- Classroom, Grading and Evaluation.” Here, the orating with other principals. The forum makes attendees learned how to create fun and exciting us feel that we are not alone,” they added. formative assessments that are both meaningful “Our task is not to tear each other down, and engaging for students. The workshop’s second but to build and support each other with love,” half focused on quantitative and qualitative tools said Reinhard Krauss, lecturer at the UCLA for creating a holistic framework for grading Center for the Study of Religion, during the and evaluation. forum’s opening session. Kruass and co-panHabeeb Quadri, an elementary school elists Sufia Azmat, Council of Islamic Schools principal and a Harvard Graduate School of in North America (CISNA; www.cisnaonline. Education Principal Advisory Board member, info), and Rania El-Sioufi, Granada Islamic along with Dr. Omar Ezzeldine, adjunct professor School of Santa Clara principal, discussed the at the University of Southern California, led the forum’s theme: “Harnessing the Power of Faith: Leadership and Administration track workshops. Serving Humanity.” Quadri’s “Leadership and Team Dynamics” workshop focused on elements of effective teacher FULL-DAY WORKSHOPS teams and equipped participants with the skills The four all-day workshops held on Jan. 13 needed to facilitate the development of teacher enabled attendees to delve deeply into a particular teams. He also focused on how to provide teachers topic through experiential learning and in-depth opportunities for building a stronger school culconversations with subject area experts. ture. Ezzeldine’s “Data Driven Decision Making” Lina Kholaki, a consultant of the Los Angeles workshop explored various types of data and Unified School District’s Arabic Language how to apply a four-step data analysis protocol Immersion program, led the Arabic and Quranic for making informed, effective decisions. At the Studies track workshop: “Reading for All: end of the day, they joined to lead an interactive Building an Arabic Reader.” She discussed the question and answer session with attendees. MARCH/APRIL 2017 ISLAMIC HORIZONS 19
CONFERENCES Association for Supervision and Curriculum Development (ASCD) independent educational consultant Pam Robbins led the Curriculum and Instruction track workshop. During her “Social Emotional Learning” (SEL) presentation, she explained SEL, its role in student and school success, the five domains of SEL competence and strategies on how to develop and implement Social Emotional Competence in order to create a positive classroom culture.
THE FOUR ALL-DAY WORKSHOPS HELD ON JAN. 13 ENABLED ATTENDEES TO DELVE DEEPLY INTO A PARTICULAR TOPIC THROUGH EXPERIENTIAL LEARNING AND IN-DEPTH CONVERSATIONS WITH SUBJECT AREA EXPERTS. SATURDAY SESSIONS AND NETWORKING
The second day featured sessions in Arabic and Quranic studies, Islamic studies and character development, leadership and administration, and curriculum and instruction. The sessions allowed attendees to explore further topics within their focus area and equip themselves with skills and tools to take back to their classrooms and schools. “It’s my second time attending the forum,” Quran teacher Dana Aliashtar remarked. “I’ve learned many ideas ...” CISNA President Safaa Zarzour facilitated the special networking luncheon, during which attendees were divided into thirteen categories, such as full-time school principals and administrators, upper elementary teachers, weekend school principals and administrators, and assistant teachers. They connected with others and shared experiences and best practices.
CELEBRATING DEDICATION TO ISLAMIC EDUCATION
On Jan. 13, ISNA hosted a celebration banquet to honor Samar Katbi with its Lifetime Commitment and Service to Islamic Education Award for her vast experience in both school administration and instruction. Well known in the community for her educational ventures, she established a successful Montessori school in Kuwait for students aged 3-6 years and has been vital to the functioning of Orange County’s exemplary Minaret Academy. Moreover, she has devoted a great deal of time and effort to securing refugee Syrian children’s access to a world-class education in a newly built school on the Syrian-Turkish border by working with Sunrise USA (https://www.sunrise-usa.org). The evening also featured an inspiring keynote address by Imam Suhaib Webb. Entertainment was provided by comedian Adel Kamal and students of New Horizon School Westside. ih Faryal M. Khatri is ISNA Communications Coordinator.
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Striving for Justice: The Prophetic Way of Life BY ISLAMIC HORIZONS STAFF
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anta Clara, Calif., hosted ISNA’s “Striving for Justice: The Prophetic Way of Life” conference on Dec. 17-18, 2016. Kamal Khoraitam, president of the Muslim Community Association-San Francisco Bay Area (MCA), spoke on the long relationship between MCA and ISNA. Attorney Ahmad Shaikh, the new ISNA West Zone representative and member of the ISNA Endowments Committee since 2008, expressed his eagerness to work with the community. ISNA secretary general Hazem Bata also addressed the conference. The evening’s attraction, the documentary “Screenagers,” was an eye-opener for all of the attendees. Its showing was followed by an interactive panel discussion with Bata and Dr. Mohamad Rajabally of the Fremont Human Relations Commission, who was Dr. Muzammil Siddiqui also the program co-chair. The Saturday program was graced by the presence of Dr. Muzammil Siddiqui, a past president of ISNA and director of the Islamic Society of Orange County, Altaf Hussain, ISNA vice-president, Michael Wolfe of the Unity Production Foundation, and others. Aziz Akbari, at 23 the youngest-ever Muslim American elected to public office — the Alameda Water County District in November 2016 — shared his experiences and encouraged young people to get involved Hazem Bata in government. Sajid Khan, deputy public defender in Santa Clara County in San Jose, and Farhana Khera, executive director of Muslim Advocates, spoke eloquently about the dire need for Muslims to get involved in local government and state positions in all fields. They mentioned how difficult and challenging it can be to prosecute and win a case on the premise of “hate crimes.” Many times, a person charged with assault and battery will be put behind bars; however, this will not happen if a person is charged with a hate crime. Dr. Siddiqi and Shekha Maryam Amir addressed the session on “Quranic and Prophetic Injunctions of Justice.” Manzoor Ghori, executive director of Indian Muslim Relief and Charities, moderated. They discussed how to find the balance between being just and compromising the pillars of Islam. Dr. Siddiqui referred to creation and emphasized that God has created and placed everything in its due balance. Amir encouraged young Muslimahs to become scholars of Islam. The evening was highlighted by the first appearance of Mehdi Hasan, political director of the Huffington Post UK and presenter of “Head To Head” on Al Jazeera English, in the San Francisco Bay Area. Known for his eloquent debates at Oxford University, his dynamic and provocative style captured the audience’s attention as he made a compelling case for remaining optimistic and hopeful about the ummah, despite its many ongoing tragedies and trials. The sessions included “Striving for Justice, Strengthening Our Communities,” “Empowerment through Civic Engagement,” “Social Media: A Means to Achieve Social Justice,” “Achieving Balance the Prophetic Way: Justice Without,” “Being a Muslim Youth in America Today,” “The Challenges of American Muslim Youth: Sharing Stories” and “Moving beyond Islamophobia: Dealing with Misconceptions.” The conference ended with an engaging question and answer session. Malika Khan served as conference chair, Muhammad Rajabally as co-chair, and Fareeda Rajabally as program chair. April King chaired the Junior Youth Program, and Osama Mohamed led the Senior Youth Program. ih
COVER STORY/EDUCATIION
Why Can’t They All be Doctors? Should Islamic schools also focus on teaching literary and creative arts?
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iterature creates a worldview. Literature provides the people with a vision,” said Imam Zaid Shakur in a recent lecture. Muslim Americans have never been more in need of a vision than now. Our much-respected cadre of Muslim physicians and engineers has paved the way for what the community needs now: dynamic, charismatic Muslim leaders — and lots of them. However, these leaders also require a skillset steeped in literature, history, psychology and art, for they must sing to the hearts of Muslims through gifted oration and talented writing. They need a thorough grounding in and deep knowledge of Islam. Their ability to pull from the works of Avicenna (Ibn Sina), Averroes (Ibn Rushd), Plato and Shakespeare should be effortless. Most importantly, their ability to live in our world today as citizens and blend in seamlessly with our identity as Muslim Americans must be powerful and complete. This is a call for the community to actively encourage the study of the literary and creative arts, particularly those that are Islamically oriented, as professions in order to increase the body of literature and ensure that Muslim leaders are well prepared to lead. This cannot happen with a myopic focus on the sciences, as Imam Shakur reminds us: “We can study science, medicine, etc., and that’s not going to give us a sense of our humanity, our place in the wider human saga, the contributions we can make at many different levels. Those things are provided by creativity and creative thinking — creative expression through arts and literature.” Indeed, language is a gift from God. “From among His signs is the creation of the heavens and the earth and the differences in your language and your colors” (30:32). Language is the means by which we communicate with others, the medium by which we understand 22 ISLAMIC HORIZONS MARCH/APRIL 2017
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BY KAREN KEYWORTH AND FREDA SHAMMA
others and ourselves and by which we learn what God wants us to be and do. From the community’s earliest days in Madinah, reading was considered so important that teaching Muslims how to read was enough to ransom a captured soldier. Muslims must put forth their best efforts if they want multiple curricula steeped in the best that both America and Islam have to offer. That does not happen automatically or magically. Full-time Islamic schools across the U.S. have been working on this for many years, some quite successfully. They are designing curricula that bring forward the great Muslim legacy of master artists, literary writers, poets and scientists in the hope of launching our future Muslim masters who will become our orators, writers, politicians, slam poetry artists, screenwriters, filmmakers and so much more. One need only look at the impact of almost any Muslim name on TV or in film and music to see how Muslim children yearn for this. Who does not know Zayn Malik, formerly of the British singing group One Direction? If you have not heard of him, ask ANY person under the age of 25, and s/he will tell you. This young man is a role model for many Muslim youth simply because he is theirs. He is the Muslim name who every other young person idolizes — Christian, Jew, or other. He likely has no idea how Muslim youth mimic his behaviors — behaviors that, while he might be doing his personal best, are not what any Muslim would like the youth to copy. But he is an anomaly. Our schools need to grow hundreds of thousands of dynamic young people who will become the role models and leaders.
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So how do we produce this Super-Muslim American, this doer of good and right? One who is not preachy, finger-wagging, frumpy or hopelessly closed minded, but rather charismatic and inspires others to do good? Furthermore, how do we do this on a large scale? Let’s break it down. We need to work on identity — Who am I and what are my core beliefs? (For an in-depth discussion of Muslim identity in children, see Islamic Horizons, March-April 2010.) Muslims need to work on making Islam a dynamic, active and living aspect of each child’s life, an approach that begins by truly understanding that Islam is so much more than just rules and memorization. When was your last spiritual experience? Have you ever had one? How often do you seek it, and don’t you want more of that? Well, your children need it, and we need a systematic way to reproduce effective programs in our school curricula that produce it.
CURRICULA THAT INSPIRES
Toward that effort, on Dec. 9-11, 2016, the Islamic Schools League of America (ISLA; theisla.org) held a leadership retreat focused on advancing a literary and creative arts curricula. Educators from across the U.S. attended, as did Islamic scholars such as Anse Tamara Gray, founder of Rabata (http://rabata.org), to explore historical perspectives in Islamic civilizations to guide the development of modern-day curricula with strong Islamic foundations. This is not to imply a yearning for past glories, but is rather a necessary step taken by all faith-based curricula developers who want to be
thorough and to distill the truths and teachings. Holding these up to the light and viewing them through the eyes and minds of educators with decades of research on child brain development, emotional intelligence, teaching methodologies and more allows us to do our best job in our own place and time. We are not static. We learn. Muslim American leaders will not emerge en masse from public schools augmented by their mosque’s weekend school, because the schools’ mixed, splintered and incomplete messages cannot bind a spirit together with the necessary strength and depth to inspire a Muslim American vision. Equally, dynamic Muslim leaders will not emerge deliberately and systematically from the Islamic schools that have reduced Islam to a set of practices and behaviors separated by mindless adherence. Muslim children deserve curricula that are custom-designed to fit their needs in our society. “... [F]or us as Muslims, literature is what provides us with a sense of what it means to be Muslim in this time, in this place, in this society,” states Imam Shakur. Yes, people can shape themselves as adults, but doing so is an arduous journey that only a handful will make. Furthermore, we are not designing curricula just to produce Muslim “survivors.” We are nurturing charismatic leaders, future presidents. The public school curricula often used by Islamic schools is usually determined by the values and beliefs of the community within the school district, with the exception of some states. Clearly, Islamic beliefs and values would be included only by happenstance, if at all. Consequently, Islamic schools usually drop the most problematic issues in the language arts curricula but do not replace the ensuing void with anything. One reason for this is school and community politics. Because so many of our communities still follow old school behaviors of appeasing the most vociferous hardliner, school leaders are often reluctant to offer new and innovative ideas. This must end. Our communities must encourage creativity if we are to really prepare our children to lead. Furthermore, there is the paucity of Islamic resources. We are only just beginning to create a rich reservoir of English-language Islamic resources and trained educators with which to express our curricula. And let’s be honest — the available materials are “just” beginning to become interesting. We say “just” because what we have now represents decades of effort by a tiny handful of dedicated book writers that has slowly but steadily grown over the years. However, to reach the level of extremely well written children’s literature — and let’s not forget that we want Islamic children’s literature — that earns the Newbery Medal and Newbery Honor or the Caldecott Medal and Caldecott Honor (for illustration), this cauldron of writers must mix in a cultural and intellectual stew whose very broth is rich with talent and experience. Our community of writers has been literally too young and too small. We do not lack talent. We lack time. Since most Muslim American children attend public schools, we need to critically study their existing English/Language Arts curricula. Why don’t they produce Muslim leaders? Muslim students have several main needs that its content should address. What first comes to mind is the need for academic excellence in using English MARCH/APRIL 2017 ISLAMIC HORIZONS 23 23
COVER STORY Muslim and American cultural identities. Study after study indicates that students learn best when the subject matter is familiar and reflects their home culture positively (Arthur Applebee. Literature and US. History. Report No. 17-HL-01, Oct., 1987). When this is missing, as it is in American [and Canadian] textbooks, children begin to feel that they and their family, culture, skin color and religion have no value. This quickly leads to low self-esteem and http://islamicspain.tv/Film-and-Outreach/index.html. A website frequently to errant behavior. Too often Muslim students feel preswritten by Muslims dedicated to the story of Islamic Spain. sured to hide these “negative” aspects of their lives. www.theisla.org/page.php/FindABook. A list of over 300 books When we started building our schools in North America, we vetted by Dr. Freda Shamma. turned to the same Eurocentric texts that immigrant Muslims were taught back home in schools based on the British or French Ayat Jamilah: Beautiful Signs is a collection of religious tales, folk tales and short biographies that covers the Muslim world from colonial system. As this is essentially the same system found in West Africa to Indonesia and East Africa to China. It is suitable for American public and private schools, Muslims adopted American the earliest grades, if the teacher reads to the class, and for readers and Canadian textbooks, all of which focus on a white, Eurocentric able to read a 3 to 4 page story on their own. view of the world. Among other problems, minority Treasury of Muslim Literature: The Golden Age students, including non-Europeans and/or 750-1250 CE (muslimlit.com) is an example non-Christians, are almost entirely left with of a textbook based on an Islamic peronly slight, and predominantly negative, spective. This Language Arts/English paragraphs about their ethnicity or book contains 17 different genres religion. Modern American History of writing and meets the requiretexts, for example, only mention ments of the American Common Core Standards. The selections Muslims in the section on terrorinclude those specific to religion ism and ignore the historical and and others written by people present-day existence of Christian whose foundational education terrorists and white American was Islamic. History is included terrorists (e.g., the KKK), thereby through the writings of historians, leaving students to conclude that all geographers and travel writers; and terrorists are Muslim and that perhaps science is included through the writings all Muslims are terrorists. of Ibn Sina, al-Biruni and others. The authors In the language arts classroom, we need are dealt with in chronological order at three (C) TARBIYAH ACADEMY reading materials that include Islamic values and/ intervals, and an introduction to what was happening or deal with Muslim lifestyles and contributions to the in the world of their time is presented. This book is aimed at middle school students, but can be used in any grade beyond as well. society at large. How do we do this? First, we must be aware of what The Prince Alwaleed bin Talal Center for Muslim Christian un-Islamic values are hidden in the textbooks, short stories and Understanding at Georgetown University offers free teacher worknovels. In the classroom, the emphasis is on stories that reflect the shops to school districts, university outreach centers and departmain cultural group — whites of European descent. Books about ments, private schools, civic organizations and other institutions other cultures and peoples might line the shelves, but the teacher in North America. One can schedule a free customized workshop chooses which books to use for skill training, and the preponderprogram for elementary through high school teachers by selecting ance of choice is white culture — usually because that is what the from interdisciplinary content modules and resources related to teacher knows best. Although this is rarely done with malice, it teaching about Islamic beliefs and practices, world religions in the cannot help but send a subliminal but potent message that white world history/geography curriculum, cultural exchange, Muslim people are better than others. Islam, of course, does not agree, for demographics and contemporary issues. Teachers receive a resource the Quran states that the only difference among people is piety. But CD, and lunch is provided for full-day workshops. The presenter is the center’s education consultant, Dr. Susan Douglass, who has piety is a value and virtue that secular public schools cannot teach. published numerous books, articles and teaching resources in Furthermore, the reading materials do not refer to African print and online. For details and registration, visit http://cmcu. American or Muslims from other lands or to any Muslim culture. georgetown.edu/about/educationaloutreach or e-mail SusanD@ Of course American textbooks should include white American cmcuworkshops.net, using the “Write To Us” or “Contact Us” links culture, but Muslim and other minority cultures should also be on this site. ih presented positively. They are not. In addition, the “good literature” selections generally features the writings of white English people. words, grammatical structures and styles correctly. This is what Sometimes an occasional token Hispanic, Vietnamese or African American textbooks are good at — the skill aspect of language. American writer is included, but none are Muslim. Nor is Muslim However, the arts curricula must also instill a positive self-image culture ever depicted. Stories that take place in Africa, Asia or the and self-esteem within the children. The stories they read, as well as Middle East are either non-existent or reflect “quaint” villages or the essays and stories they write, must connect with them positively wilderness areas like jungles or fairy tale lands. Muslims are conto reinforce their sense of well-being and belonging. sidered exotic, unpredictable and unreasonable — utterly mired As Muslim Americans, our students should appreciate their in American literature as the “Other.”
Some Language Arts Resources:
24 ISLAMIC HORIZONS MARCH/APRIL 2017
Some basic principles that often orient teaching materials: Concept
Islamic
Secular and Popular Thinking
Who or what is in charge, and what makes the Our God and Sustainer. world turn?
Nature, science, human logic and thinking.
What is our place in the social system?
The family is the basis of society.
The individual is the basis of society.
What is the family’s role?
Within the family, every individual has his/ her needs met, including guidance and love. Everyone has his/her rights taken care of, but also has corresponding responsibilities to the family. Parents are central to the family and bear a great responsibility to children who, in turn, should respect them and seek their advice.
The family is way down the list of importance, often invisible, but is supposed to give the individual what s/he wants. Parents are often optional but nevertheless obliged to take care of the individual; however, the individual has no serious obligation to them in return. If a person buys his/her parents a new car, it is because s/he is unusually kind and considerate — it is never expected and is often considered a shock.
What is the individual’s duty to the family?
In order for the family to function properly, every The individual is in charge of his/her own life – member has to accept responsibilities as well s/he owes nothing to his/her family. Most of the as his/her rights, which include respect and time s/he needs no one at all. accepting guidance and comfort.
How do humans express their social nature?
People seek out those who also accept God’s People seek out those who are likeminded, but existence and share their values and beliefs. their goal is to express their individuality to its fullest extent by valuing personal pleasure and doing what they like.
(C) TARBIYAH ACADEMY
In American literature, Islam has been vilified or, at best, omitted. Even the most famous Muslim writers and poets are presented stripped of their very inspiration — Islam. Rozina Ali’s “The Erasure of Islam from the Poetry of Rumi” (New Yorker, Jan. 5, 2017), highlights this problem: “Rumi is often described as the best-selling poet in the United States. He is typically referred to as a mystic, a saint, a Sufi, an enlightened man. Curiously, however, although he was a lifelong scholar of the Koran and Islam, he is less frequently described as a Muslim.” Ali continues, “Omid Safi, a professor of Middle Eastern and Islamic studies at Duke University, says that it was in the Victorian period that readers in the West began to uncouple mystical poetry from its Islamic roots. Translators and theologians of the time could not reconcile their ideas about a ‘desert religion’, with its unusual moral and legal codes, and the work of poets like Rumi and Hafez. The explanation they settled on, Safi told me, was ‘that these people are mystical not because of Islam but in spite of it’.” If Rumi cannot make it out of the literary grind intact, we really have a struggle on our hands. Finally, there is the problem of how public schools view most children’s literature. This problem is complex because it often comprises small pieces that add up to a big message. The American worldview is that the individual is the primary actor and basis of society. American children are taught from an early age to be independent, self-starting and focused on their individual future. And there is much good in this ... until it crosses the lines of Islamic teachings, where the family is the basis of society. As Muslims, we are taught and believe that the family comes first. While Islam teaches obedience
to anything or anyone except God, this is not to imply that individualism is crushed or disregarded. It is to imply, however, that individualism is secondary and must attend to and meet the family’s needs. So how does this look in a book? Many books aimed at young children, for example, are stories of animals that act like children but have no family connections. They plan, invite and prepare for a birthday party with no parent in evidence, neither in the text nor the illustrations. The “moral” of the story may seem good — being good to other people — but the hidden moral is individualism at the expense of family, that the individual does not need any help from his/her parents or siblings to do well in this world. Young people are stranded with wolves or dolphins and heroically survive on their own. This value of individualism over family and society is featured throughout children’s books on all age levels. Moreover, it is prevalent in the public school reading texts we use, even in Islamic schools. There is no problem with a child reading some books that stress individualism. The problem arises when s/he is not reading any stories in which the character has positive interactions with his/her siblings and/or parents. A close examination of many books reveals the disappointing fact that families are generally considered irrelevant. It is a rare book indeed that is based on the Islamic principle that the family is the basis of society. It is time for Muslim Americans to quit making do and start doing better for their children. We know what they need: a rock solid identity as Muslims and as Americans. We also know how to nurture this: invest in Islamic schools, language and fine arts curricula writers, teachers, materials and more. Former President MARCH/APRIL 2017 ISLAMIC HORIZONS 25
COVER STORY
Coaching to Evaluate Teachers
(C) TARBIYAH ACADEMY
What can effective teacher evaluation look like?
Barack Hussein Obama has already opened the White House to his Muslim-sounding name. Although he is Christian, many Republicans and right-wingers continue to think that he is Muslim, and so Muslims are halfway there. In the aftermath of the elections, many Muslims are worried and concerned. We do not have a strong sense of our purpose here and how to make a positive impact as Muslims. Where are our dynamic leaders of the future? How can we grow them? Imam Shakur reminds us: “This is why literature, creative writing, creative arts are so important, and these are things we need to cultivate. And as Muslim leaders in education, we have to take that lead, Brothers and Sisters, because we are the people who will establish those curricula. We are the people that will introduce various [Islamic] literary and creative elements into the curricula. If not us, then who? If not now, then when?” ih Citations: Imam Zaid Shakur interview by ISLA, posted to the ISLA FaceBook page (https://www. facebook.com/theisla). Resources: • Applebee, Arthur. Literature and U.S. History. Report No. 17-HL-01, Oct., 1987, Educational Testing Service, Princeton, p. 3 • Lipson, M.Y. “The Influence of religious affiliation in children’s memory for text information,” Reading Research Quarterly XVIII 1983, pp. 448-457. • Shamma, Freda. Treasury of Muslim Literature: The Golden Age 750-1250 CE. Maryland: amana publications, 2012. • Conover, Sara and Freda Crane. Ayat Jamilah: Beautiful Signs. Boston, Mass.: Skinner Publications, 2004. • CMCU Workshops: http://cmcuworkshops.net. Karen Keyworth, director of education for the Islamic Schools League of America. She passed away as the magazine was going to press. May God bless her and reward her. Ameen Dr. Freda Shamma, founder, Foundation for the Advancement and Development of Education and Learning (F.A.D.E.L; www.muslimlit.com).
26 ISLAMIC HORIZONS
BY KHADIJA E. FOUAD
T
he coaching model is an effective model of teacher evaluation, which views the teacher as a competent professional capable of lifelong learning and improvement through reflective practice. The evaluating administrator — someone with experience as a classroom teacher — serves as a coach to nurture the faculty’s talent and growth. This model is based on brain research and on research in both education and business. From the intersection of these two, it is clear that people are not stagnant but are capable of learning and growth at any age (see Wilson, D. & Conyers, M. (2013). Five big ideas for effective teaching: Connecting mind, brain, and education research to classroom practice. Teachers College Press: New York). Learning can be nurtured by a positive learning environment and by using metacognitive strategies to help learners think about their thinking. Formative assessment serves as a tool to tailor instruction to individual needs to best foster academic growth. In the business world, effective administrators inspire their employees to higher levels, so the organization benefits from the synergy of empowered employees with the self-efficacy to move the organization forward towards continuing improvement, said Abraham Zaleznik, a leading scholar
and teacher in organizational psychodynamics and the psychodynamics of leadership (Jan. 2004: Managers and leaders: Are they different? Harvard Business Review). This leadership can be developed by a one-on-one relationship between a more experienced person and a future leader. Several key components were required for developing a holistic teacher evaluation system for an Islamic school. It was based on the growth model of intellectual development, and formed as a type of professional development to inspire reflective practice in teachers to support their continued professional growth. It was tailored to the particular school setting, including the programs in place there, the school’s vision and mission, and the state’s professional teacher standards. It respected the teachers as professionals, valuing their time and expertise. Another key component was training administrators how to coach to evaluate. This state had its own mentoring system for new teachers, which included classroom observations using an instrument based on its teacher standards. This instrument allowed for the teachers’ holistic evaluation by listing the state teacher standards and then breaking them down into component teacher behaviors that could be observed or for which evidence could be provided by teachers. Each entry had a 3-point scale for evaluating the components as well as a space for evidence to support the ranking. It was necessary
to provide evidence for each ranking. Any particular item that was not observed could also be noted. The state’s instrument was modified for lesson evaluation to tailor it for use at this particular school. The 3-point scale used for new teacher performance was expanded to a 5-point scale to go beyond the proficiency expected of a beginning teacher, to allow for experienced teachers’ evaluation, and to encourage seasoned teachers to engage in educational leadership. An Islamic standard was added to evaluate lesson plan Islamization and the teacher’s modeling of Islamic manners. A professional behavior standard was also added to evaluate the teacher. One key to the success of this instrument was that it was tailored to the location, based on the state standards and the school’s programs. To use coaching to evaluate the teachers’ reflective growth, in addition to classroom evaluation, three interviews were scheduled with each teacher. The first meeting discussed the lesson plan and the classroom context, and gave the teacher a chance to suggest areas of growth that he/she would like to focus on during the classroom observation. During the observation, the evaluator took notes on those aspects of teaching that were observable in the classroom, such as classroom management and lesson implementation. The first post- observation interview discussed those many behaviors that cannot be observed in a classroom or a single observation, such as communication with parents, collaboration with colleagues and others, pursuit of professional development, and engagement in leadership. This also provided an opportunity for questions or clarifications related to the classroom observation. During the third interview, the evaluation results were shared with the teacher. As part of the evaluation process, the teacher was invited to reflect on strengths and weaknesses related to the standards and to propose a plan for professional growth relating to one of these areas. In setting up observations it is important to respect the teachers’ schedules. If the administrator cannot make a scheduled observation, the teacher should not be asked to write another formal lesson plan to replace the one submitted for the cancelled observation. Instead, the administrator should use the lesson plan submitted for the cancelled observation to evaluate
lesson planning as a teacher practice. Thus it is possible to move forward with a new time for observation without burdening the teacher being evaluated. This system was effective in helping to build staff. Struggling teachers become good and then great teachers, and excellent teachers become even better. The key to improve-
covered during the observation in writing. The end result was that they used the rating sheets as a punitive checklist rather than as a tool to help with holistic evaluations — and with disastrous results. It became part of a system that resulted in low staff morale and high turnover, rather than staff development and growth.
EACH SCHOOL HAS ITS OWN UNIQUE CONTEXT, SO MAKING A SITE-SPECIFIC INSTRUMENT CAN HELP ADDRESS THE NEEDS OF A PARTICULAR SCHOOL MORE EFFECTIVELY. ment was their willingness to build on their strengths and improve on their weaknesses by reflecting on their practice, engaging in appropriate professional development, and implementing improvements in their classrooms. Respecting them as competent professionals and involving them in improvement as a collaborative process empowered and inspired them continually to improve. The training of administrators is an important key in implementing a successful teacher improvement system. The system was initially developed by an administrator who had received training for mentoring new teachers with the state, and had mentored new teachers in public schools before adapting it for teacher evaluations in Islamic schools. To pass the system successfully on to another Islamic school administrator required proper training as well. It involved a few days of professional development, spending some time learning how to use the classroom observation instrument and how to effectively coach and mentor teachers for improvement. The administrator was then successfully able to use coaching to evaluate to continue staff development. Later, the observation instrument itself was shared with an administrator at another school so that the instrument could be used as an example only. This instrument sharing was accompanied by an offer to tailor it to that particular school and its context, and to provide professional development in implementing the system; however, these offers were declined. The administrators used the instrument with a few changes. They collapsed the scale to 4 points. They held only the post-evaluation meeting and left it up to the teacher to respond to those items not
Importantly, no matter how great your system is, implementation is crucial. Evaluation is a complex task, and it is not realistic to think that an administrator can simply take an evaluation form, whether a checklist or something else, and then use that without any training to effectively evaluate staff. The coaching to evaluate model is supported by the intersection of brain and education research by viewing teachers as capable of lifelong growth and improvement in their teaching skills through reflective practice. A positive working relationship based on respect and cooperation provides a positive learning environment for teachers to improve in their practice. The evaluation process serves as a formative evaluation tool that could be used to tailor professional development to the needs of each individual teacher. By forming a oneon-one coaching relationship with teachers, the administrators could serve as leaders to encourage self-efficacy and growth in their faculty. Each school has its own unique context, so making a site-specific instrument can help address the needs of a particular school more effectively. Evaluation should be an iterative process. Treating teachers as partners in improvement and giving them opportunities for professional development and growth as a part of continuing reflective practice empowers them to think of themselves as competent professionals and important members of the educational team. Coaching for evaluation can be one method of achieving these goals. ih Khadija E. Fouad, Ph.D., Biology Department, Appalachian State University.
MARCH/APRIL 2017 ISLAMIC HORIZONS 27
COVER STORY
Adding Value to Learning Can Islamic schools afford to overlook imparting instruction in the arts? BY KATHY JAMIL
M
any Islamic schools focus on providing strong academics by adopting local, state, and national standards such as the Common Core, while some have established IB Programs. They aggressively pursue meeting accreditation standards within the first years of their opening. School leaders are eager to prove to their school community that their students will not only be able to academically achieve at the level of a public school graduate, but also have more successful gains academically and socially, while grounded in faith and commitment as a positive, active member of society. However, the schools do not realize the
need for a strong arts program in assisting them towards this goal. Despite the rich tradition Islam has in relations to the arts, it is viewed as secondary, at best, to other school subjects. Schools are creative in offering activities to engage learners and attempt to make connections with Islam across curricular areas.
Art programs naturally provide connections to the infinite beauty of Islam and nurture the natural attraction between the soul and its Creator. Art adorns the beauty of Islam and inculcates the love of faith. During the last year’s Islamic School League of America’s Leadership Retreat, singer and songwriter Dawud Wharnsby shared a historical narrative of the art of sound and music from a sound Islamic tradition and gave educators ideas on how to integrate the beauty of sound and music into core curricular areas. Educators still need to invest the time and resources to not only develop a strong arts program, but also to make it a priority in students’ learning.
EDUCATORS STILL NEED TO INVEST THE TIME AND RESOURCES TO NOT ONLY DEVELOP A STRONG ARTS PROGRAM, BUT ALSO TO MAKE IT A PRIORITY IN STUDENTS’ LEARNING.
28 ISLAMIC HORIZONS MARCH/APRIL 2017
A Focus on the Literary and Creative Arts Curricula BY SHAZA KHAN
O
ften, the literary and creFor example, Mussarut Jabeen, ISLA ative arts curricula cause Islamic board member and principal of Al-Iman school educators multifaceted School in Raleigh, N.C., shared research problems. English teachers may be that showed how integrating drama confused about how to teach a literary increases the students’ motivation, concanon that includes romantic or un-Is- centration and ability to focus. Individual lamic relationships as the school leaders related cornerstones of their narhow they have used this ratives. Does one use such genre to creatively retell texts as a springboard “Snow White and the for Islamic perspectives, Seven Dwarfs” in order to explore the diseases or does introducing the topics encourage students of the heart, explain how to consider such relationdrama helped otherwise ships acceptable? introverted students Anse Tamara Gray The Dec. 2016 Islamic come out of their shells Schools League of America’s (ISLA) fifth and participate, and discuss its positive annual leadership retreat in Parrish, Fla., impact on a student who had struggled just south of Tampa, brought together with discipline problems. approximately 25 school leaders from Anse Tamara Gray, founder of Rabata across the U.S. to discuss this year’s theme: and a classically trained Islamic scholar, “Islamic School Leaders Advancing the talked about “spiritual intelligence,” Literary and Creative Arts Curricula.” defined as the ability to detach oneself With so much confusion and con- from this world and elevate his/her thinktroversy on these topics, the presenters ing beyond the constrictions of time and worked hard to provide an opportunity space. According to her, the arts are a key to discuss the related issues that they have method of developing this skill, which personally faced. In addition, they laid utilizes self-discipline, provides individout the research-based evidence on how uals with purpose and also builds love these arts benefit students, both spiritu- and compassion. ally and otherwise. Through a historical The retreat concluded with the school examination of how earlier generations leaders cooperating on action plans until of Muslims used these arts, the presenters they created a guide that would make the also shared how teaching this curricula is knowledge and insights gained at this not simply a “modern” trend, but rather event immediately implementable. As an integral part our rich Islamic heritage. a result, the retreat became something The presentations were punctuated more than just a theoretical or religious with the participants’ attestations to the exercise for the participants — it became a worth of such curricula, and ample time transformative experience for their entire was given to attendees to collaborate on school community. ih ways to enhance these curricula in their Shaza Khan, PhD, is an ISLA board member own schools.
There are varied approaches that schools can adopt to incorporate their school’s view on the art of rhythm and sound. Whether it be Quranic-focused, where students can study the effects of recitation on the listeners’ hearts, understanding the sciences of maqams, or classical scales, using meters as
literary devices in reciting poetry, developing a capella/nasheed groups, or establishing a formal music class, by teaching music theory with vocals and instruments, schools have opportunities to engage students in appreciation of artistic expression. One of the challenges that schools face is
providing learning experiences that connect learning to the context in which the students live. The society is entrenched in music heard throughout our day while we shop, in workplaces, and in the media. What is avoided or ignored by us will leave that space open for the child to learn elsewhere. Regardless of a school’s stand on the music issue, schools have a responsibility to provide guidance beyond blanket condemnation (haram) statements. Some schools focus on ideals, or due to a lack of qualified, skilled professionals, sadly avoid teaching subjects that ultimately could have a negative impact on a student’s worldview. Good schools, however, reconcile what students learn and the day-to-day reality they live in because they understand that Islam’s infinite nature is relevant throughout time. To unleash a child’s potential, educators must work with integrity to meet the spiritual and emotional needs of all learners. Offering multiple avenues of learning can reach and develop all children and their gifts. Educators understand the need to provide instruction through multiple pathways, whether verbal, visual, logical, bodily, natural, rhythmic, or inter- and intrapersonal personalities (Gardner’s Multiple Intelligences) to tap into each child’s learning. They need to broaden their scope beyond preparing engineers and physicians. In an unstable world, creative pioneers are needed to solve the societal challenges that exist today. A strong arts program opens a world of creativity and, when coupled with a sound Islamic tradition, drives that creativity to immeasurable outcomes. ih Kathy Jamil is chair of The Islamic School League of America, and principal of a charter school in Buffalo, NY.
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MARCH/APRIL 2017 ISLAMIC HORIZONS 29
COVER STORY
Teaching Social Justice at Islamic Schools The purpose for divine guidance itself can be seen as achieving social justice BY ASLIHAN YILDIZ-ODEH AND SUFIA AZMAT
W
hat is social justice? Put simply, it is justice (giving everyone his/her due) among society’s different constituents, an all-encompassing justice between all entities/persons in any type of interaction or coexistence. It encompasses giving the due of anyone and anything in any relationship, from such a
simple thing as two people arguing to something as complex as the realm of international relations and anything in between (e.g., dealings among corporations, any and all institutions and so on). What is the source of social justice, or “everyone’s dues”? From where do they emanate? Who determines what a person’s
30 ISLAMIC HORIZONS MARCH/APRIL 2017
rights are in a given role, say as a parent, an employee or a disenfranchised citizen? In modern society, sovereign states have assumed the role of delineating and upholding the rights of each individual or entity. In the Islamic worldview, the supreme power from whom all rights emanate is God, the Creator. He apportions the rights of all members of His creation, for if this task were left to His creation, there would be a great deal of
injustice. “And be conscious of God, through whom you seek your mutual rights, ... Indeed God is ever an Observer over you” (4:1). In the worldly realm, every believer (and the institutions/states formed by them) is expected to act in accordance with divine teachings, as doing so ensures justice for all. This spans all imaginable platforms, such as a parent vis-à-vis small children, an adult child and his elderly parents, regarding women’s rights and neighbors’ rights — a hadith states: “He who sleeps while his neighbor is hungry is not of us” (“Sunan al-Kubra”, hadith no. 19049) — in economic transactions (e.g., protecting the poor by banning usury or instituting zakat [“the right of the
ALTHOUGH THERE IS MUCH ROOM FOR IMPROVEMENT, WE HAVE ANECDOTAL EVIDENCE THAT ISLAMIC SCHOOL GRADUATES DO PARTICIPATE IN ACTIVITIES ON THEIR COLLEGE CAMPUSES THAT PROMOTE SOCIAL JUSTICE. needy”]), labor laws (that the worker be paid for his/her work “before the sweat on his/ her back dries”), distribution of inheritance based on the recipients’ spending obligations, and so on. God has revealed that the mission of all the prophets was to teach humanity how to establish justice: “We sent aforetime our apostles with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong) that men may stand forth in justice” (57: 25). The essence of Islam’s concept of social justice, then, is one’s being dutiful to God Himself. In fact, one of the names attributed to God is al-Adl (the Just). The Quran contains many verses on justice, such as: “O ye who believe! Stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for God can best protect both. Let not your desires cause you to commit injustice” (4:135); “O you who believe, be upright for God, and (be) bearers of witness with justice...” (5:8) and “God commands justice and fair dealing...” (16:90). How do we translate these principles to teaching students about social justice in the Islamic school setting? There are two basic components to this. One is teaching them WHAT — what is just? What is the divine teaching regarding a certain matter? — in Islamic schools. This can be and is brought up informally when one student accuses another of wrongdoing, for example, in order to guide them to what the right action in such a case would be. In addition, these teachings are formally introduced to students progressively throughout the school curriculum in an age-appropriate manner: from helping the needy or being dutiful to parents taught during the elementary years to the rights and obligations of marriage taught during marriage lessons in high school. Moreover, in a more hands-on approach, many Islamic schools throughout the country participate
in civic activities that foster social justice, such as collecting funds or necessities for charitable organizations, having students serve the poor at soup kitchens and so on. The second component is WHY — how can we teach students why they should care to implement these principles of justice? Why does it matter? One of Islam’s core teachings is that humanity is God’s agent on Earth and is therefore obliged to act according to His teachings; the deep belief that God knows best and that if He decreed something as just, then it must indeed be so and therefore is the best path to take for ensuring the maximum amount of human welfare and establishing an ideal society. Students are taught all of these concepts as part of Islamic/Quranic studies classes in many Islamic schools; plus, these principles inform the way all adults expect each other and the students to behave. One method of gauging whether we are successful in teaching social justice is by tracking some of the activities of our graduates. Although there is much room for improvement, we have anecdotal evidence that Islamic school graduates do participate in activities on their college campuses that promote social justice. To sum up, in Islam the purpose of divine guidance itself can be seen as achieving social justice. As such, teaching it at Islamic schools is no different from teaching students their religion — what they are supposed to do as individuals that affect each other and society, and why they are held accountable for doing so. ih Aslihan Yildiz-Odeh, Ph.D., who has taught Islamic studies at various grade levels, is currently involved in curriculum development and teacher training at Noor-Ul-Iman School, Monmouth Junction, N.J. Sufia Azmat has 20 years of experience as a teacher and administrator in Islamic schools and is currently the Executive Director of the Council of Islamic Schools in North America (CISNA). [Ed. Note: A version of this article was published in the Fall 2016 issue of Connections Quarterly of the Center for Spiritual & Ethical Education.]
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COVER STORY
THERE ARE MANY OPPORTUNITIES FOR LEARNING ARABIC IN THE U.S., AND YES, MONEY AND TIME ARE IMPORTANT FACTORS, BUT IF YOU SEARCH AND TRY, GOD WILL MAKE IT EASY FOR YOU.
Teaching Arabic to Non-Native Speakers Learning opportunities abound. All one needs to do is look for them. BY NORA ZAKI
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s someone born and raised in the U.S. to practicing Muslims, I am blessed to have received a good tarbiyya (upbringing) from my parents, the Muslim community and the various schools (one Islamic, one private non-denominational and one public) throughout my pre-Kindergarten to high school years. Although my late father was a native Arabic speaker, my mother was not, and because she raised us while my father worked, English was my native language. Nevertheless, I started learning the Arabic alphabet and some words while attending an Islamic school from pre-K to the second grade. Quranic lessons were part of its curriculum and so I learned to read the Quran. And just like many non-native
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Arabic-speaking children, I understood nothing. My formal study of Arabic began at the university level, when I was focused and determined to learn this language. In fact, I ended up majoring in Arabic, in addition to religion and political science. What can you do as a non-native Arabic speaker to learn Arabic, and which type of Arabic do you want to learn? First, one needs to recognize that Arabic, like many languages, is diglossic, meaning that there is a formal and an informal/colloquial register. American colleges and universities teach formal Arabic, known as “Modern Standard Arabic” (MSA), for this is the type used in the media, writing and both formal and everyday speech — but in specific instances. The Quran is written in what we now call “Classical Arabic.”
Both types of Arabic are somewhat similar, although Classical Arabic is “older” in the sense that its vocabulary (which is not only in the Quran, but also in literature, such as medieval prose and even pre-Islamic poetry), is not often used today in spoken and even written registers, unless the topic is highly specialized, such as in religious studies. Finally, colloquial Arabic is the spoken Arabic used on a daily basis by more than 350 million Arabs. There are various dialects even in one country. For example, in Cairo’s dialect differs from that of Upper Egypt (Luxor and Aswan).
SOME DO’S FOR LEARNING ARABIC
Take advantage of the Arabic classes offered at a university, especially if you’re enrolled as a student. I wanted to get really good at Arabic, and so I also did a study abroad program in Morocco. If you are a university student, try to get a study abroad scholarship (like the Critical Language Scholarship, Boren Scholarship and Fulbright), applying for as many opportunities as possible. This includes multiple study abroad programs. Some universities, such as the University
of Texas at Austin and Middlebury College in Vermont, offer state-of-the-art Arabic programs, where, despite not living in an Arabic-speaking country, one can become immersed in the language and culture. Your local mosque or Islamic center probably offers Arabic classes. One often gets what one pays for, so free classes may not be on par with university-taught classes. But if you have a budget, you should consider this option. Also, many universities in your town allow residents or students to audit classes. Students who choose to do so receive no credits toward their GPA. Online programs can be effective if one is disciplined enough to follow the program. The Irving, Tex., Bayyinah Institute offers an excellent program in Quranic Arabic taught by Nouman Ali Khan, its founder, CEO and lead instructor. Summer/yearly programs also cater to a Muslim audience. Fawakih offers intense Quranic Arabic courses nationwide. I was a teaching assistant for Fawakih for a semester, and their material is thorough. Extensive examples are used from the Quran, along with vocabulary and essays. Berkeley’s
Zaytuna College offers summer intensive programs for Quranic/Classical Arabic. The Arab world’s crises, including most recently Syria, continue to be tragic and divide the country, causing refugees to flee to Europe, other Arab countries and, to a lesser extent, the U.S. Many refugees are offering to teach Arabic in communities (and they are qualified to do so, since they taught Arabic in their home countries). It may be worthwhile to ask if they would be willing to teach you. Contact your mosque or even your local university, because they may be coordinating such undertakings. Self-study is always possible, albeit challenging. Nevertheless, there is a plethora of books for teaching Arabic to non-native speakers. A quick search on Amazon for “Quranic Arabic for beginners” will yield various results. There are many opportunities for learning Arabic in the U.S. and yes, money and time are important factors. But if you search and try, God will make it easy for you. ih Nora Zaki, a Master of Divinity candidate at the University of Chicago Divinity School, is interested in Islamic studies, Quranic studies, Arabic and chaplaincy.
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COVER STORY
Deepening Students’ Understanding of the Qur’anic Text All teachers can make reading the Qur’an a rich learning experience by teaching their students close reading skills BY PATRICIA SALAHUDDIN
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uslims want their children to learn and live the Qur’an. The Prophet’s (salla Allahu ‘alayhi wa sallam) Companions memorized, learned, lived and taught the Qur’an to others. While learning it, they also made great efforts to understand the revelation that their leader was receiving. What approaches are Islamic schools using to teach the Qur’an? In addition to memorizing it, how much attention is given to teaching students the meaning of its text in depth? To help them achieve this deeper understanding, Islamic schools teachers can teach close reading skills in every subject area, especially in the language arts or reading classes. Close reading is defined as conducting a critical analysis of the text in order to provide students with the skills needed to examine the author’s choices of sentence structure, patterns and words. It requires them to think about what purpose and message the author intends. Students at all levels can learn close reading. In fact, the earlier they start developing this skill, the more productive readers 34 ISLAMIC HORIZONS MARCH/APRIL 2017
they will become. All teachers in Islamic schools, especially those who teach the language arts and Arabic, can apply this technique to any text, even the Qur’an. An administrator or board member may object to language arts teachers teaching the Qur’an on the grounds that not all teachers are equally knowledgeable of the Qur’an or that their perspective may differ from the school’s philosophy. However, teaching students to read its text closely does not require an Islamic scholar. Nor does close reading require external interpretations. Close reading provides students with the skills that enable them to examine the text’s structure and explore why an author may make certain choices in tone, words and so on. In the case of the Qur’an, students analyze and try to understand God’s selection of structure, why these choices were made and how they impact the meaning or message He is sending. Think of it as a student placing a magnifying glass over the passage to make otherwise unnoticed discoveries. Those who view using the Qur’an in a class other than Arabic or Islamic studies as potentially problematic should consider two facts that Muslims believe: Human beings were created to worship God (2:21) and Prophet Muhammad left with us two sources to facilitate our worship: the Qur’an and his Sunnah (hadith). For these reasons, the Qur’an should be an integral part of each and every classroom. The Islamic school curriculum should evolve from the Qur’an, instead of its verses being carefully sprinkled into designated parts of
CLOSE READING CAN MAKE THE QUR’AN RELEVANT AND BELOVED TO MUSLIM AMERICAN CHILDREN WHO NEED IT IN THEIR WORLD. the curriculum. Nonetheless, including the Qur’an in the language arts curriculum allows students to apply close reading skills that can deepen their understanding of the text and ultimately enhance the quality of their worship. Close reading can make the Qur’an relevant and beloved to Muslim American children who need it in their world. One way of teaching this skill is to have students examine the literary elements (e.g., imagery, repetition, rhetorical questions and many others) used in the text. Authors use these tools, which may be found in literature, specifically in prose and poetry, to communicate a message. These elements are the spices that add flavor to and enhance the meaning of poetry or prose. The more readers know about literary elements, the better they understand the literary work. Are these elements found in the Qur’an? Absolutely! Are we teaching our students to apply their knowledge of them to its text? Are they experiencing the awe and beauty of the Qur’anic language in English or in Arabic? These rhetorical questions are not meant to be answered; rather, they are designed to make Islamic school teachers think and perhaps ask more questions about how their students are experiencing the Qur’an. Are they memorizing and reading it with understanding? All teachers can make reading the Qur’an a rich learning experience by teaching their students close reading skills. For example, teaching them about rhetorical questions, imagery, repetition and S.O.A.P.S reading techniques will enhance their understanding of the Qur’anic and other texts. Why not use the same techniques to teach them how to read the Qur’an? I am not saying interpret or critique it, for the purpose of applying these elements is to develop habits of close reading in order to deepen their awareness of the intended message. An effective approach is to first define the literary element, then teach its function and show how it is used in the text. For instance, a rhetorical question is defined as “a question that does not require an answer.” Its function is to emphasize or draw out a point. One the many examples of this technique in the Qur’an is 3:65: “O followers of earlier revelation! Why do you argue about Abraham, seeing that the Torah and the Gospel were not revealed till [long] after him? Will you not, then, use your reason?” (trans. Muhammad Asad: “The Message of the Qur’an”). The students can identify the element used in this verse and discuss its function. To generate an ensuing deep discussion, teachers may use such instructional strategies as “Think, Pair and Share” or “Quick write.” Students may pursue further study by looking up the verse’s context or being guided to formulate their own high-order questions. This exercise will give them cause to pause and investigate the text closely, thereby gaining a better understanding of the intended message. If you are concerned about the appropriateness of this exercise for younger students, keep in mind that rhetorical questions
can be taught to third graders. Teaching students to think about what they are reading is key to increasing their comprehension. If we want students to love the Qur’an, then we must facilitate their understanding of it. Becoming aware of literary elements and how they function in the Qur’anic text will enhance their understanding of it. The S.O.A.P.S reading technique is also effective for guiding students to explore various aspects of the passage. SOAPS is an acronym for: S-Subject — The topic of the passage O-Occasion — The context of the passage A-Audience — Who the speaker is addressing P-Purpose — The intention of the message S-Speaker — Who is speaking in this passage To practice this technique, have students apply S.O.A.P.S to Surah 93: Ad-Dhuha (The Morning Light). After dividing them into small groups (4-5 or even two students), each sub-group is given a part, such as the subject or the occasion for the revelation, to discuss and share with the whole group. On the other hand, each group may be given a different passage, ayat or surah depending upon the objective. When introducing this concept for the first time, teachers may want to demonstrate this close reading technique through a class exercise by posing the following questions: • What is the subject of this surah? As this may not be immediately obvious, the students should be allowed to brainstorm possibilities. • What is the occasion for the revelation of this passage? What event was happening when God revealed it? This is an opportunity for them to research the history (seerah) or a scholar’s commentary supported by hadith (tafsir) • Who is the targeted audience for this passage? Who is the speaker speaking to, and what is unique about this audience? • What is the intended or desired result of this message? Why is it being given? • Who is speaking? Of course, most of the time in the Qur’an the speaker is God. S.O.A.P.S can be reduced to Subject, Audience and Purpose for younger students as the other elements can be worked in later. With time and patience, teachers can help students achieve a deeper understanding of the Qur’anic text by teaching them how to apply literary elements and techniques that facilitate a close reading of the text. After doing this, I encourage my students to self-reflect by thinking about what they have gained from the passage, message, or ayat and what are the implications of this message for their own lives. As I make this argument to teach students how to closely read the Qur’an in order to acquire a deeper understanding of it, I refer to Surah al-Alaq (96), the first revealed passage: “Read in the name of your Sustainer who created…” We owe it to ourselves and to our students to learn how to read this glorious message from God in the best manner. He is our Sustainer and our purpose is to serve Him. Learning to read His glorious Qur’an with understanding enables human beings to live the Qur’an with sincerity. Do we not want this for our students and ourselves? ih Dr. Patricia Salahuddin, an educator for over 30 years, is an adjunct professor for Florida International University in Miami. She also volunteers for several boards that serve Islamic schools, including Clara Mohammed School of Miami, Islamic School Leagues of North America, and Council of Islamic Schools of North America.
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COVER STORY CONF ER ENCE R EP OR T
Rejuvenation through Nature People can attain acknowledgement and awareness of God’s presence through nature BY FAWZIA MAI TUNG
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he nature walk is a regular feature at the annual retreat hosted by the Islamic Schools League of America (ISLA; www.theisla.org) for leaders of Islamic schools. The latest one was held from Dec. 9-11, 2016, at the Dayspring Episcopal Convention Center, near Tampa, Fla., a beautiful location with a plethora of trails, a river jetty and even a canopy walk! For the uninitiated, a canopy walk comprises a series of platforms, bridges and ramps connected into a “trail” high up in the air, from tree to tree, right under the leafy canopy. This particular one was not very long — but long enough to be unique — and even included a slightly swinging suspension bridge.
On Saturday morning, our group gathered on the steps outside the breakfast room. As per the retreat’s theme, “Integrating Literature and Creative Arts in the Curriculum,” we were instructed to create a creative product by the end of the walk. It could be (1) a “song without words,” an
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auditory creation with any part of the body, (2) a poem between three and 20 words and (3) a three-dimensional piece of art made with a minimum of three and a maximum of 20 objects picked up during the walk (e.g., leaves, twigs, acorns, moss and so on). I then explained the route that we would take. First, we would walk quietly to the canopy clearing and climb up to the top of the trees in small groups. The suspension bridge can only accommodate two persons at a time. Then, we would walk the circular labyrinth and finally make our way to the Outdoor Chapel to share our creative products. We all managed to be mostly quiet so as to tune in to the environment, enjoy our time on the canopy walk and view the forest from the viewpoint of a bird or a squirrel. From the leafy path under the trees, we then stepped into the paved maze. After everyone had completed the labyrinth, we shared some of our thoughts. The first group to arrive, assuming that the task was complete after reaching the center, had walked out across the lines, just following the leader. The second group, having arrived a few minutes later, had a leader who kept reminding its members to follow the lines — and so they did. “This shows,” I summarized, “how we unquestioningly follow our leaders. What else came to your mind while walking the labyrinth?” The answers were amazing. Someone immediately pointed out how one could feel close to the center at one point but then the track would take her to the periphery once again. Another participant noted how everyone seemed to be walking haphazardly in all directions, whereas they were actually following a specific track. As for me, I had first thought about my relationship with God on my first walk through the labyrinth: How its twisting path seemed to lead me sometimes nearer and sometimes further from Him, and how it eventually reached the center. However, once I reached the central spot I realized that it did not represent God at all, but that it was only a figment of my imagination. A better symbolism of God would be the sky above, in that heavenly clearing among the treetops. So then, the marks and lines on the floor were just limitations drawn by a human hand, lines that directed our steps here and there. And we foolish human beings, heads bent, intent on following the lines, just
IN MEMORIAM toil busily toward our pitiful human goal, not realizing that all we have to do is lift our heads to figure out where God is and that it took only a few steps to get out of the maze of life, cutting across and thereby ignoring all the lines. Afterward, we moved toward the Outdoor Chapel. What a surprise as we entered the clearing! Now the clouds had been blown softly away, and a weak yet warm sun was rising. Its rays struck through a few upright “windows” made of colored glass, giving our meeting place a wonderful aura of beauty. As the group sat down on the benches, the few “artists” arranged their natural items on the trays. The first to perform was our single “singer” who asked us to add words to her song. “What a wonderful morning! What a wonderful world!” simply caught everyone’s mood just right. Next, the majority of participants took turns walking up to the stone pulpit and reciting their poems. What talent our Islamic school leaders hide under their mask of busy administrator! Some poems were long and others were short, but all of them reflected a beautiful acknowledgement and awareness of God’s presence through nature. Their deep words rang out in the woods and floated away with the breeze above the river. Finally, it was time for the art exhibition. “I tricked you,” I apologized to the artists. “Your masterpieces were not meant to be viewed through eyesight, but through feeling with fingers.” I then instructed the rest of the group to come and experience the artworks as if they were blind. They were to put their hands under the covers of the trays, feel the objects inside and enjoy their textures, sizes and numbers. And afterward, maybe try to sniff their fingers and nails with eyes closed and try to experience the thoughts and sensations brought about by those smells. The feedback from both artists and viewers were interesting. “I tried to place my leaves and acorns in eye-pleasing positions, contrasting the colors and the shapes. But in the end, it did not matter at all. The objects were changed in position, and no one could see the colors. I never thought that a work of art could be enjoyed in such a different manner.” As we all strolled back toward the meeting room, tidbits of conversation and happy laughter dotted the group. Yet another satisfying “nature walk” for our retreat. ih Dr. Fawzia Mai Tung is founder of Tung Education Resources.
Karen Keyworth Educator and Innovator 1957 – 2017
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aren Keyworth, an active and dedicated pioneer in Islamic education for more than 20 years, passed away on Jan. 30 as this issue, whose cover story she wrote, was going to press. Feeling the lack of options for Islamic schooling in her hometown of East Lansing, Mich., this concerned Muslim parent founded the Greater Lansing Islamic School (1996), which today has 163 K-8 students. In addition to being the founding principal, she taught English as a second language and language arts (1-3), implemented the writing process (K-8), integrated reading and writing across the curriculum and was responsible for assessment. Her administrative duties included curriculum design and supervision, teacher and staff hiring, serving on the school board, budgeting, fundraising, student recruitment and community and parent/school liaison. In 1998 she partnered with Judi Amri of Fairfax, Va., to found the Islamic Schools League of America (ISLA), a virtual organization dedicated to networking North America’s K-12 private Islamic schools — the only organization solely dedicated to supporting Islamic education in the U.S. She managed one of the ISLA’s main contributions: the Islamic Educators Communication Network (IECN) listserv, which comprises over 450 educators, school board members and involved parents. Physical fitness, Girl Scouts and Boy Scouts, debates about public versus private schooling and many others are widely discussed. Keyworth handled ISLA’s networking, public relations and fundraising, as well as created policy and identified trends. She authored approximately 80% of the site’s current web content and was the main writer for its webpages. As an ISLA representative, she made presentations at numerous community conferences and worked with educators to establish standards and best practices. She researched Islamic schools in the U.S. via designing and analyzing data collection and written results for a 2007 publication by Georgetown University and the Institute for Social Policy & Understanding. Her research was also published in “Educating the Muslims of America” (ed. Yvonne Haddad and Farid Senzai). In addition, she published eight articles for Islamic Horizons, nearly half of
In 2015, Karen Keyworth received the Lifetime Achievement Award from ISNA secretary general Hazem Bata
which were anchor articles for its annual education issues. The holder of a Bachelor’s (linguistics, 1980) and a Master’s degree (English and Teaching English to Speakers of Other Languages (1982), both from Michigan State University, she spent almost 25 years as an adjunct professor at Jackson Community College and then at Lansing Community College. At the latter, she taught ESL courses and developmental writing. During her eight-year tenure, she held the position of portfolio coordinator. She frequently liaised between the community and the media, spoke about Islam at schools and churches and served as the chair for the American Muslim Council’s Lansing chapter. ISLAMIC HORIZONS LOOSES A BOOSTER Mourning the loss of someone who truly cared about Islamic Horizons, editor Omer Bin Abdullah stated “May God reward her with His choicest reward” and then reminisced. “When I first met her years ago at the ISNA East Coast Education Forum, she expressed her immense respect for the work the magazine was doing. Every November I sought her advice, suggestions and help in recruiting writers for the annual education issue. And she always delivered — even for this issue, when she was seriously ill. “As usual, her humor never waned. Our emails were fun exchanges with her acting like a stern teacher and mentor. Only a few days ago she offered an excuse for a short delay: She had become a grandmother, declaring that Khalid would call her ‘Nana.’” In 2015 she received the Lifetime Achievement Award during the ISNA Education Forum. She is survived by her husband Fuad M. Al-Kabour; son Mohammed; daughters Sarah, Maryam and Hannah; and grandson Khalid. ih
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ISLAM IN AMERICA
Allies All Around Us Individual Americans refuse to blindly follow those who spread fear and hatred of Muslim Americans BY UMBERINE ABDULLAH
In
the aftermath of the unprecedentedly ugly election season of 2016, Muslims remain the focus of some people’s hatred and fear. But despite this, the often-idealized American values of respecting the rights of everyone to live in peace and profess their faith and culture freely still manage to break through the ongoing hatred and suspicion directed toward “the Other.” According to the New York Times, on Nov. 16, 2016, New York City mayor Bill de Blasio met face-to-face with Donald Trump in his eponymous tower, becoming the first Democratic leader to do so after President Barack Obama. He left Trump with one nugget of truth: “I told the president-elect something a lot of people don’t know,” tweeted de Blasio. “And that is that there are 900 Muslim members of the NYPD protecting us all.” During his meeting, de Blasio alluded to the fact that the negative characterizations of Muslims ignore those individual Muslims who work to protect our country every day. In June 2016, former New York City Police Commissioner Bill Bratton pointed out something that he found rather “ironic” — Many of the Muslims working in the NYPD had been assigned to the Trump Tower security detail at that time to keep Trump safe. According to an NYPD spokesman, Christopher Nelson, 36, was arrested and charged with felony menacing and aggravated harassment after he allegedly told Aml Elsokary, a hijab-wearing NYPD officer, to “go back to your country” on Dec. 3, 2016. Apparently, he didn’t know that ElSokary has no country to “go back to,” for she was born and raised in New York. At that time, the off duty and unarmed officer was dropping her 16-year-old son off. She parked the car and went to rejoin him, only to find him being pushed around by an unknown person. As she approached,
the man began calling her a “terrorist” and “ISIS” and promised to “cut your throat.” Mayor de Blasio, who appeared with NYPD Commissioner James O’Neill and Officer Eloskary at a press conference two days later, stated, “I was sick to my stomach when I heard that one of our officers was subjected to threats and taunting simply because of her faith. It’s important to put a human face to this story.”
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Justin Normand, 53, a white Texan in a cowboy hat, stood outside the Islamic Center of Irving in Dallas to support local Muslims after being angered by the hatred unleashed against them during the recent presidential election. Normand, a Presbyterian who runs a sign-making business, held his own sign — “You Belong. Stay Strong. Be Blessed. We Are One America” — outside the mosque on Nov. 25 and 26, 2016, for about 90 minutes each day. “I made a sign, and I drove to the nearest mosque and stood out on the public sidewalk to share the peace with my neighbors. My marginalized, fearful, decent, targeted, Muslim neighbors,” he wrote on Facebook. “It was about what I think I must do as an American when our way of life is threatened. Targeting people for their religion not only threatens our way of life, it is the polar opposite of our way of life.
Justin Normand stands for equality
I felt better for the impact it had on my neighbors. They genuinely needed this encouragement. They need us. They need all of us. They need you. We ARE one America.” When the Muslim Association of Puget Sound (MAPS) in Redmond, Wash., reported to police on Nov. 21, 2016, that the association’s front granite sign had been smashed early in the morning, Police Chief Kristi Wilson emailed MAPS president Mahmood Khadeer personally to let him know how hard they were working on the case. The Redmond Reporter quoted Mayor John Marchione: “Acts like this aren’t representative of the Redmond community and will not be tolerated. The city works closely with MAPS leadership and our Islamic community to ensure that they and all residents feel safe in their homes, at their place of business and where they worship.” Rep. Suzan DelBene (D) of the First Congressional District, which includes Redmond, added: “This hateful act of vandalism doesn’t reflect the inclusive values of the First District and our country. I’m deeply saddened that members of our community are experiencing fear and intimidation at their place of worship. We must reject these actions in no uncertain terms, and stand united against hate.” On Nov. 15, 2016, upon being told that several men had approached some hijabi students on campus and demanded that they remove their hijabs, University of Washington Bothell Chancellor Wolf Yeigh wrote on the school’s website: “Let me be clear. This type of behavior is abhorrent and will not be tolerated at UW Bothell. This is not only a violation of the women’s right to practice their faith, it is also a clear violation of our values at UW Bothell. In addition, such an act may be potentially a criminal assault, and a hate crime. This is a serious offense.” Lorena Neal, a librarian at Evanston Public Library, announced in a Facebook post that when copies of the Quran were found marked with “swastikas and racial slurs,” she reported the incident to the Southern Poverty Law Center, said the Chicago Sun-Times on Nov. 23, 2016. Albuquerque’s KRQE News 13 reported that on Nov. 23, 2016, when a hijabi was accosted by a customer shouting “Get out of our country, you don’t belong here, you’re a terrorist!” practically everyone in the store stopped what they were doing and ran to defend the targeted woman.
Shopper Barney Lopez, who snapped a picture — albeit a bit shaky — of the screaming person, told the TV station, while a store employee blocked the abuser, “There was even another woman that like went over to the woman in the hijab and put her arm around her and gave her hug and held her while the [grocery store] Smith’s employees came.”
Rana Imtiaz, who organized the event, told Julie Kruse of the TV station: “I don’t even know how to describe what it feels like to know that because of the color of my skin and the religion that I choose to follow, people will discriminate against me and feel hate against me. It’s so awful. It’s a terrible feeling.”
TARGETING PEOPLE FOR THEIR RELIGION NOT ONLY THREATENS OUR WAY OF LIFE, IT IS THE POLAR OPPOSITE OF OUR WAY OF LIFE.” Employees shuffled the shouting lady out of the store. When they found her waiting in the parking lot for her “target” to come out, “all of Smith’s employees gathered around this woman and escorted her to her car and helped her load her groceries,” Lopez recalled. “At the end, I felt like really hopeful and proud of the community that everybody banded together.” Police were called and reportedly got there after the yelling woman had left. The store manager told KRQE News 13 that the hijabi customer returned later in the day to thank the employees for their support and help. A couple dozen students at Duluth East High School (Duluth, Minn.) took it upon themselves to fight such abuse by donning hijabs on Nov. 16, 2016, reported 10/13 ABC Eyewitness News. “We want to stand in solidarity with our Muslim friends who are maybe experiencing hard times right now and feeling unwelcome,” said senior Andrea Hitz.
After a 68-year-old Virginia Muslimah was harassed by another customer in a post office, the postal workers intervened in her defense and demanded that the man leave the premises. After the incident, community members distributed candies to the postal workers. In mid-January, 2017, more than 600 people signed up when an activist group in Maine’s largest city, Portland, launched its “Muslim-Owned Business Buy-In” drive to get residents to support Muslim-owned businesses in a show of solidarity against Islamophobia. Mayor Ethan Strimling participated in the shopping drive. Besides personally thanking such people who step out of their comfort zones to help those Muslims who are subjected to such objectionable behavior, Muslims should also resolve to summon the needed courage when they witness such incidents in their own surroundings ih Umberine Abdullah is a freelance writer.
MARCH/APRIL 2017 ISLAMIC HORIZONS 39
ISLAM IN AMERICA MEMORIES: Ahsan Arozullah, MD, currently works for a pharmaceutical company as a director of safety for cancer drugs, Najee Khan teaches Arabic and Quran at Al Huda school, Masood Kureshi, a chiropractor, and Salman Sheikh, an electrical engineer at NASA-Goddard.
The Making of a Community
A resolve backed by action gave birth to a successful suburban Washington D.C. Muslim community BY SAJJAD DURRANI AND ARSHAD HASAN QURESHI
D
uring the early 1960s, Muslim diplomatic missions built the small but architecturally noteworthy Islamic Center in Washington, D.C. It was not meant to be a communal expression; however, at that time it was the area’s only mosque. Dr. Abdul-Sahib Hashim, an IraqiAmerican pediatrician who wrote and published the first English-language textbooks for Islamic schools, told Islamic Horizons in an interview that he used to drive his children to the weekend school at the Cumberland (Md.) Islamic Center — a good six-hour two-way drive. Clearly, the area needed at least one more mosque and Islamic center. He and
his wife Nancy (d. 2013), were among the first founders of the Muslim Community Center (MCC) when, in 1974, it was still just an idea. And MCC has grown, due to the efforts of many people, some of whom have passed
away. As the new residents started families, a Sunday school was opened in the center’s basement. When the growing Muslim population outgrew the existing facilities, the Sunday school began renting space in suburban Montgomery County public schools. The small center gradually grew into a hub of activities and became “the place to be” for Muslims and non-Muslims. At least 80 countries are represented. In fact, Maryland’s renowned Al-Huda School has its roots in MCC. Fully aware that a few hours of classroom instruction was not enough to implant strong healthy Islamic roots in the children, and that the faith was being learned through osmosis via extended families and other lessthan-ideal ways, in 1974, the community started thinking of establishing a permanent institutional presence.
MCC HAS A STRONG TRADITION OF OPEN DOORS AND EXTENDING A WARM WELCOME TO EVERYONE. ALL MUSLIMS ARE WELCOME, AND OVER THE YEARS THEY HAVE PRAYED AND SOCIALIZED WITH EACH OTHER.
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THE PROJECT BECOMES A REALITY
The first fundraiser, launched during Sept. 1976, netted only $130;it cover the cost of the leaflet distributed after the Eid prayers. The account contained $4,065 on Dec. 31, 1976, and over the next six months about $20,000 was pledged. After an extensive months-long search, in Nov. 1977 the general body selected and approved the present site. The 9.57 acreplot was purchased on March 15, 1978, for $119,670. About $82,000 had already been
PHOTO (C) MUSLIM LINK
Fully willing to assume the responsibility of developing sustainable institutions, the community’s members consciously anchored themselves in faith in God, volunteerism and self-funding and pursued tow self-identified immediate goals: education and service. The idea of building a center in Montgomery County was broached during an iftar at a local home on Sept. 10, 1976. The nine families present — Dr. Abdul Rauf (Egypt); Nader Dajani (Palestine); Dr. A. S. Hashim (Iraq); M. Aniba (Tunisia); Ali Tangoren (Turkey); Gul Iqbal (India); and Dr. Shamsul Islam Khan, Imtiaz Shameem, and Dr. Sajjad Durrani from Pakistan — supported it enthusiastically. Iqbal shortly thereafter returned to India Dr. Abdul Rauf, then imam of the Islamic Center, approved of and supported the distribution of leaflets at the Islamic Center after the forthcoming Eid-ul-Fitr prayers. Seeing that 571 people supported the idea, a follow up committee was formed. An attorney volunteered to draft the Articles of Incorporation and Bylaws to get the center classified as a religious, educational and charitable nonprofit organization; the papers were filed on Nov. 11, 1976. Three incorporators were Arshad Qureshi (Pakistan), Tangoren (Turkey), and Nancy Hashim (the U.S). Maryland gave its approval eight days later, and the IRS followed suit during April 1977. About 45 members attended the MCC’s first general meeting in March 1977. The first order of business was to tell the five officers to start looking for land in Montgomery County and to prepare alternative plans for a future center. At that time there were trustees and six directors; four additional directors were elected to the board later on by the dues-paying members. The emphasis was to build a broad base with members from many countries.
View of the clinic at work.
collected; eight families extended interest-free loans of $5,000 each, and thus no mortgage was needed. Alternative building plans were considered for several months. After one was chosen, bids were invited and a contract was awarded to Keller Bros. A symbolic groundbreaking ceremony was held on May 13, 1979, primarily for fundraising purposes. Despite the heavy rain, some 400 people gathered under a tent. Michael L. Gudis, third president of the Montgomery County Council, presented the state and county flags to MCC, and ambassadors from several Muslim countries attended. The excavation for the first building’s VISION • To be a center of Islamic excellence in which the Muslim community becomes a positive role model for all. MISSION • To promote brotherhood, sisterhood and human dignity among everyone by developing an environment of understanding, compassion and justice in one’s personal and professional life. • Serve the needs of the Muslim community — and the community at large — in a way that promotes its positive image and standing in a changing environment. • Represent the Muslim community in interfaith circles, public and media relations and in society at large.
foundation started on Aug. 22, 1980. The first floor was completed on Sept. 24, 1980; the second floor’s roof was installed on Oct. 7, 1980; and a formal cornerstone laying ceremony for the first building was held on Nov. 9, 1980. The building was occupied a few months later, because the county had placed a moratorium on water and sewage — a special appeal had to be made to get the restriction lifted. The first building was extended in 1984, and construction of the mosque lasted from Nov. 1992 to Feb. 1994. The community raised the total approximately $1.2 million. Due to the subsequently added hall and basement, the newly enlarged weekend school can accommodate more than 500 students each weekend. The mosque and the school building were extended once again, during 1974 to 2016, at a cost of $1.2 million — all raised by the community. The year 2016 saw the addition of a dedicated women’s musalla and an extension of the school building.
LESSONS LEARNED
The community was able to purchase the land and erect the first building during Sept. 1976 to Nov. 1980. We attribute this to several factors: many dedicated members put a lot of effort into it and worked together in mutual respect and trust, the trustees and directors obtained the general body’s approval before any major undertaking, and these officials broke the project down into smaller phases that were completed within budget and on schedule. This enhanced the
MARCH/APRIL 2017 ISLAMIC HORIZONS 41
ISLAM IN AMERICA members’ trust in the board members and resulted in fast approval of the next slightly larger subsequent phases. MCC has a strong tradition of open doors and extending a warm welcome to everyone. All Muslims are welcome, and over the years they have prayed and socialized with each other. This is especially evident on any Friday, and during Ramadan and the two Eid prayers. The center’s members, strong believers in gender equality, caused it to become the first American Islamic center to twice elect female presidents of the board of directors. Currently, four of the board’s nine members and one of the five trustees are women.
COMMUNITY SERVICE
Zakat and sadaqa donations, as well as food (courtesy of the food pantry), are collected and distributed to the needy, regardless of their faith. The Seniors Group engages community seniors for social activities, and the Young Adults and Professionals program
provides networking and mentoring services and promotes active outreach and volunteerism by participating in area soup kitchens, Habitat for Humanity and other social programs. Volunteerism is so deeply engrained that only two full-time and one part-time paid staff are needed. The center’s Medical Clinic, which began during 2003 in one of the basement rooms, initially had one volunteer physician and two volunteer assistants. Now a comprehensive care facility, it has more than twenty board-certified physicians and more than thirty staff with most specialties and is open to all, regardless of faith, gender, culture, nationality or race. Open seven days a week, it serves insured, under-insured and uninsured in the greater Washington Metropolitan Area. Those who cannot pay receive some money from the center’s collected zakat and sadaqa Funds. In 2015, it received 15,000 patient visits. The center also acquired a block of burial lots at Bladensburg’s historic Fort Lincoln
40 Years and Counting Maryland’s Muslim Community Center celebrates a landmark BY HENA ZUBERI
F
ORTY YEARS AGO, SAKIN MUHAMMAD spent hours making trays of baklava to sell at a small stall to raise funds for Maryland’s Muslim Community Center (MCC). On Nov. 16, 2016, she was waiting for an Uber driver to pick her up, along with her husband and daughter, and take them to the MCC’s 40th-year celebration. This event, held in the main MCC hall decorated with black and gold balloons, attracted several hundred new and old members of the MCC family, public officials and interfaith friends, all of whom came to recognize this comingof-age party for the iconic masjid located on a stretch of land on New Hampshire Avenue, Silver Spring, Md., called the “highway to heaven.” “On this night, we will celebrate the progress of an idea [started with a few faithful pioneers] that has now grown into a hub. We will also celebrate the cornerstone of what the Muslim Community Center stands
for: service,” stated Usman Sarwar, an MCC product and current president of its board of directors. When the idea emerged in 1974, leaflets were printed and distributed at the Islamic Center of Washington, at that time the communal gathering point. The outcome was $130 in cash — about $666 in today’s currency — from 40 families and pledges amounting to several thousand dollars more. Arshad Qureshi, a board of trustees member, spoke about the center’s vision, highlighting the fact that the congregation’s diversity makes it a microcosm of what one sees during the hajj. “I am crying because my wife [Dr. Gulen Fatima] is not here,” said engineer Ali Tangoren — a Turkish American. “She wrote the first big check. She would stay late for the initial meetings and get up early the next day to perform surgery,” he reminisced. Tears welled up in many eyes. There are no honors walls; however, the
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pioneers’ names echo from within: Gomaa Abutaleb, Mr. & Mrs. M. Aniba, Dr. Ali Atia, (the late) Nazir Baig, Nader Dajani and Dr. Aref Dajani, Sajjad Durrani, Dr. Ahmed Elrefai, Imtiaz Husain, Ajmal Khan, Dr. Shamsul Islam Khan, Dr. S. Mahallati, Dr. Azizali Mohammed, Dr. Hamid Quraishi, Arshad Qureshi, Mrs. A. Rau, the Zuberis, Mrs. Z. Usmani and Dr. A. Zaghloul — as do the names of thousands of volunteers over the years. Many MCC alum settled in the area and went on to accomplish great things. Dr. Mustafa A. Haque was named among the“Top Doctors” in the Washingtonian Magazine, Fatimah Waseem writes for the Baltimore Sun and Dilshad D. Ali runs the Muslim section of the Patheos blog. The Mokhtarzada brothers started Webs in 2001, which Vistaprint later acquired for $117 million. For the past five years, an English as a second language class has taught people from 28 countries. A new Satellite after School
Cemetery and named it “Islamic Gardens.” More Muslim-only burial lots were purchased later on in a Laurel cemetery. These lots are made available to the community at cost, which is significantly less than the current market rate. ih
REMINISCES
Chicago attorney Kamran Memon recalls his days at MCC’s Muslim Youth Organization (MYO), which met at the center two Friday evenings per month. Recalling the fun, he remarked, “I was one of the older kids in MYO. I remember speaking to the kids at meetings about various issues, ranging from interacting with the media to what was going on in the Muslim world. I remember one meeting during which Ahsan Arozullah taught us how to juggle!” Sunday school brought him to MCC every week, for he enjoyed himself there and felt comfortable and at home. People, he says, were very friendly. He especially liked [now founder of Darul Salam School] Safi
Honoring the living founders
(SAS) program, designed to meet the congregation’s needs, was started in 2016. An active Muslim Young Professionals group meets over a monthly halaqah, iftars and dinners. At Shepherd’s Table, a local charity, members of MCC Young Adults & Professionals (YAP) feed the less fortunate. The sisters’ committee runs exercise classes, henna nights, a monthly halaqah and a “Mommy and Me” group. As a result of a survey conducted at MCC by Zahirah Eppard, the weekend school principal, every teacher and principal in the district was trained to deal with bullying, said Rev. Mansfield “Kasey” Kaseman, Interfaith Community Liaison for Montgomery County.
COMMUNITY SERVICE The renowned MCC Clinic, founded by cardiologist Asif Qadri in 2003, has a new executive director, Rashid A. Chotani, MD, MPH, DTM, a senior fellow of the Potomac
Institute for Policy Studies. According to an independent study, the economic value of the clinic’s services, known nationwide as the “Muslim Clinic,” exceeds $2.5 million. The Washington Post cited it as the second largest entity of its kind in the nation, after a similar faith-based medical facility in Palo Alto, Calif. The local community contained many doctors. The effort became more institutionalized when a health committee of seven doctors was formed, but stalled again over the fear of malpractice litigation. Dr. Qadri and Dr. Muhammad Yousef solved this problem by buying private insurance. Dr. Yousef soon donated the money for the initial purchases, and MCC provided matching funds for grants. In 2010 the clinic, part of the county’s Primary Care Coalition, launched the “Women Wellness Program.” It receives support from various area health care institutions, including Kaiser Permanente. Although the clinic is by appointment only, no patient is refused care. Sen. Chris Van Hollen’s (D-Md.) constituent services representative Yi Shen shared a story of a Syrian refugee who had called their office. Facing hardship and loneliness, he didn’t want to live anymore. The office reached out to MCC and followed up with him every week for a month. “You saved that man’s life,” stated Shen. The MCC Senior Committee is working with the Montgomery County Interfaith
Khan’s class for the older kids. After Sunday school, the boys would go outside and play touch football. Memon says, “We used to put on short skits at special events; we enjoyed making everyone laugh while delivering an educational message. Several of us also participated in a big play — I think it was about an hour long — that we put on [with kids from various mosques] at MCC. It was a play about the lives and challenges of some Muslim American families. I played a character named Saif. Salman Sheikh played my dad. We had a great time.” Dr. Sajjad Durrani, a retired NASA engineer and Montgomery County resident since 1969, has been active in the community for more than 30 years and was one of the center’s founders and presidents (1976). He served on the Montgomery County Human Rights Commission (2009-15) and is now active in the National Active and Retired Federal Employees Association (NARFE). Arshad Hasan Qureshi, also among the founders and who retired as senior vice president and actuary at the American International Group, is vice chairman and secretary of the MCC board of trustees.
Refugee Resettlement Neighbors (MCIRRN) to support 9 refugee families from Syria, two from Afghanistan and one from Sudan. This includes English classes and in-kind help. In addition, it serves fifty families each month. Ike Leggett, County Executive of Montgomery County and Jennifer Gray, Director of Interfaith Outreach, of the Maryland Governor’s Office of Community Initiatives, presented MCC with a proclamation and a citation. Sanjana Quasem, who grew up in the MCC community, organized the event with volunteers Salma, Tasnuva and Kamran. She collected photos from long-ago Eids and showcased the community’s progress in a presentation that will soon be available on MCC’s website (http://mccmd.org/). “All the above is the product of early visionaries who planted and nurtured the strong roots [of ] our ever-growing tree of service, which continuously sprouts new branches and bears more and more fruits as the days pass,” Sarwar remarked. “Every generation has its mandate. With Allah’s mercy, the ever-growing community’s support and the support and partnerships we have built over the years with the larger community [will enable us to] continue to strive and work hard to make ‘MCC the place to be’ for all.” ih Hena Zuberi is staff reporter of Muslim Link. [Editor’s Note: Based on the writer’s original article, published on Dec. 5, 2016. With permission.]
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ISLAM IN AMERICA
The Science of Giving What mosques might learn from churches BY IHSAN BAGBY
H
ow many times have we heard mosque attendees saying that they are tired of the leaders begging for money, and the same leaders complaining that they are tired of always having to beg for money? The sad reality is that most of the former give so little that the latter have to constantly beg. Equally sad is that most mosques have no idea how to raise money. Mosques need help. Can the recommendations made by researchers to churches be of any use in this regard? Mosque attendees give far less than church members (see “Exploring Giving in Mosques” in the inaugural issue of the Journal on Muslim Philanthropy and Civil Society). Based on the 2011 study, they donate an average of $405 a year. The Hartford Seminary study of all religious congregations found that attendees annually give $1,429. Calculating this figure as a percentage of one’s income, Muslims give only one-third of what Christians give: 0.7% and 2.3%, respectively. Ironically, researchers loudly bemoan Christians’ low donation rate, for the current figure of 2.3% has never been lower.
GIVING IS HIGHER WHEN TIED TO SUPPORTING A VISION OR MISSION, AS OPPOSED TO PAYING THE BILLS. We, on the other hand, would be ecstatic if Muslims gave that much. So what is the researchers’ advice to churches? Maybe we can learn something.1 Giving is higher when it is regularized and institutionalized, and substantially higher when it is generated by using an annual pledge, tied to giving to a percentage of one’s income or incorporates a monthly automatic withdrawal from one’s bank account. When churches depend on spontaneous giving during the Sunday service, the rate is always lower. Researchers find
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that the best way to convince a member to pledge is to make a personal request, in the form of a phone call or having a peer visit, as opposed to a Sunday announcement or a note in the church bulletin. This advice exposes one of our greatest weaknesses: Few Muslims regularize their giving, because we don’t have a culture of giving in this fashion. Thus mosque leaders need to devise one. Research shows that giving is higher when the money collected is linked to a Biblical-based vision of the congregation’s purpose, as opposed to such mundane appeals as paying the gas and other utility bills. Pastors must enthusiastically and regularly preach a clear Biblical-based message that includes these elements and then ask members to financially support them. Imams’ appeals are largely based on paying the bills. They have a Quranic vision of zakah, but we have no clear Quranic vision and mission for our mosques. We need to correct this shortcoming. The best predictor of a high individual giving rate is whether one volunteers for the church’s events. Increasing giving, therefore, is tied to increasing involvement that, in turn, is linked to creating excitement around a vision and mission and then offering members possible avenues for participation. A personal request is the best way to get potential volunteers involved. Establishing a culture of giving includes a clear message from the pulpit and testimonials from members about why they donate and their own learning or growing in financial giving. People need to see and know that their peers are giving. While setting a goal of having everyone give something, the established reality is that 20% of the church’s membership accounts for 80% of its budget. This is a long established sociological reality for all nonprofits. Therefore, pay attention to the most generous givers and those who have the highest incomes, for those are the ones who can substantially increase their financial support. ih Ihsan Bagby, associate professor of Islamic studies, University of Kentucky, is chair, ISNA’s Mosque Development Initiative. 1 These points are taken mainly from three sources: (1) Financing American Religion, edited by Mark Chaves and Sharon L. Miller; (2) Money Matters: Personal Giving in American Churches by Dean R. Hoge, et al.; and (3) Passing the Plate: Why American Christians Don’t give Away More Money by Christian Smith, et.al.
PHOTO (C) MANA BAGHAI ANARAKI
Muslim Women March with the Mainstream A Hawai’ian grandmother called Americans to action, and the world joined in to reject hate BY UMBERINE ABDULLAH
W
ho could have imagined that a Hawai’i-based grandmother could attract an estimated 500,000 protestors to the nation’s capital, and more than 600 marches around the country and all continents — including Antarctica! — by just clicking a button? On Jan. 12 retired attorney and grandmother Teresa Shook, like all of the other speakers, spent just three minutes on the stage to address the hundreds of thousands of women lining the Mall in Washington. But it was enough to leave her ecstatic. This woman, who indeed shook America and the world, had started The Women’s March on Washington with a simple Facebook invite. Frustrated by the 2016 election results, Shook invited 40 of her friends to a March on Washington. When she awoke the next
morning, the Los Angeles Times reported, 10,000 additional names had joined the group and 10,000 more were interested in coming. The count of more than 500,000 on the Washington Mall alone is not exaggerated. Reuters had reported as far back as Dec. 5, 2016: “More than 300,000 people are now ‘interested’ in the event on Facebook, including many of those who said they would participate.” Shook extended her invitation that
night because it made “me feel better in the moment. I hoped that people would get on board.” The tide went on rising from coast to coast and pole to pole, and the friends’ circle continued to expand and embrace more people of various faiths, ethnicities, allegiances, lifestyles, languages and continents.
THE MUSLIM VOICE
Among those who got on board early and had a role in steering the event to success was Linda Sarsour. Addressing the participants, she declared that she is unapologetically a Muslim American, a Palestinian American and a Brooklynite. She is also head of the Arab American Association of New York and an Obama White House “Champion of Change.” Sarsour, herself a rising star in advocating for the rights of women of color, delivered one of the March’s most powerful speeches just miles away from the White House. In it, she stressed that women of color must be the leaders of women’s rights, for “Sisters and brothers, you are what democracy looks like. Sisters and brothers, you are my hope for my community.” She went on to say that while she respects the office, she has no respect for the new president. “I will not accept an administration that won an election on the backs
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ISLAM IN AMERICA
Linda Sarsour (2nd from right) with Muslim marchers
WE KNOW WHERE WE NEED TO GO, AND WE KNOW WHERE JUSTICE IS BECAUSE WHEN WE FIGHT FOR JUSTICE, WE FIGHT FOR IT FOR ALL PEOPLE, FOR ALL OUR COMMUNITIES.” —Linda Sarsour of Muslims and Black people and undocumented people and Mexicans and people with disabilities and on the backs of women,” she declared to cheers from the crowd. Seeking to highlight the plight of Muslim Americans under former Presidents George W. Bush and Barack Obama, she remarked that most of Trump’s ideas about how to treat Muslims — such as an entry ban and a national registry — and other minority communities have been around since 9/11. She then issued a call for nationwide unity across the marginalized and oppressed communities and stressed that those who came out to march were “the conscience of these United States of America. We are this nation’s moral compass.” For those who wish to bring about change and achieve justice, Sarsour argued that they must follow “women of color, sisters and brothers. We know where we need to go, and we know where justice is because when we fight for justice, we fight for it for all people, for all our communities.” As her family and children stood right behind her while she made history, Sarsour reminded the masses that “ordinary people
made this happen, not corporate dollars, not money from corporations. These are your dollars. This is your work. You made this happen.” Linda Sarsour not only coordinated the march, but also made sure that the ensuing synergy would permeate the national Muslim American community so that it would reach all age, cultural and academic levels.
HATERS FAIL
All of this was hard to digest for those who have adopted Islamophobia as their religion. Within minutes, Sarsour was attacked for her Muslim and Palestinian identities. Of course there was the rabidly Islamhating Pamela Geller who, writing in her eponymous Report on Jan. 21, labeled Sarsour as: “Notorious Islamic Jew-hater …” The right-wing Daily Caller sought to create a perceived negative association by insinuating that she had stood near an alleged Hamas member — who was never charged by the U.S. — while attending the 15th annual Muslim American Society and Islamic Circle of North America conventions, held during January in Chicago.
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Another right-wing media, The Gateway Pundit, declared that Sarsour “advocates for Sharia Law in America.” Judi McLeod of the right-wing Canada Free Press, regurgitating The Daily Caller and Gateway Pundit’s allegation, asserted that “the pink cap was not the real symbol of the march — the Muslim veil was. The Muslim veil and a hijab made out of the highly revered American flag were the real symbols of the day.” Following a Daily Caller report suggesting that she has ties to Hamas, Sarsour said that “the opposition cannot fathom to see a Palestinian Muslim American woman that resonates with the masses.” The allegations against her spawned the Twitter hashtag #IMarchWithLinda, in which her supporters highlighted that she was being targeted by Islamophobes. Sarsour responded in a Facebook post: “I need extra prayers, sisters and brothers. The opposition cannot fathom to see a Palestinian Muslim American woman that resonates with the masses. Someone whose track record is clear and has always stood up for the most marginalized. They have [launched] a coordinated attack campaign against me and it’s vicious and ugly. It’s not the first time, but it’s definitely more intense — the fact that my children see it is what is bothering me the most. “They will not succeed. I have helped build a movement. I am ready for what’s to come, so they can spew alternative facts and piece a twisted narrative together if they want — I and we will still rise. We have never been outnumbered, we have only been out organized. That changed this weekend — and they are not having it. We are ready to move the masses towards justice for all of us. We can do it. “Prayers up” The official Women’s March Twitter feed also expressed support for Sarsour:
Women’s March ✔@womensmarch We are proud to have @lsarsour as our co-chair. We will always have her back. #IMarchWithLinda 1:35 PM – 23 Jan 2017 The public response to Women’s March tweet in support of Sarsour was overwhelming. ih
THE MUSLIM WORLD
By the $ & £ We Live
Yemen, the ancient land known to the Romans as “Arabia Felix” (Happy, or Flourishing, Arabia), now lies in ruins as weapons producers flourish and a prince jockeys for power BY A.A. BAFAQUIH
T
WE CAN’T KEEP MORALIZING IN PUBLIC ABOUT SAUDI ARABIA.” —UK Defense Secretary Michael Fallon
he Guardian reported on Dec. 22, 2016, that British opposition Labor leader Jeremy Corbyn asked Prime Minister Theresa May and Defense Secretary Michael Fallon why it had taken them so long to establish that the Saudis used British-made cluster bombs in Yemen. The 2008 Ottawa Convention on Cluster Munitions (CCM), of which the UK, but neither Saudi Arabia nor the U.S. is a signatory, bans their use. A British-built Tornado jet mounted on a roundabout at the huge, sprawling and wellguarded King Salman Air base on the edge of Riyadh testifies to the UK’s ongoing multibillion-pound defense relationship with the Royal Saudi Air Force. After all, London considers Riyadh an ally and supports UNSC Resolution 2216, which calls for the restoration of the legitimate Yemeni government. Besides, its air force personnel placed inside the coalition’s HQ are “not involved” in the targeting, but only report back and pass on their expertise about best practice in avoiding civilian casualties to the Saudi-led coalition.
Corbyn, who is much derided for his leftist views, said that “pretty strong evidence” has long been available about Riyadh’s use of cluster bombs. In May 2016, officials of both countries initially denied the claim. Only on Dec. 19, 2016, did Fallon admit it to the House of Commons, allegedly after receiving an “official confirmation from Saudi Arabia” about using a “limited number” of cluster bombs — an admission prompted by the Guardian’s revelation (Dec. 18) about the existence of a UK government analysis, which had been available to officials for about a month, that they had been used. After a video of Boris Johnson emerged on Dec. 8, 2016, accusing the Saudis of “puppeteering and playing proxy wars” in the region, and abusing Islam for political ends, Fallon remarked, “We can’t keep moralizing in public about Saudi Arabia.” Johnson’s remarks also earned him a stern rebuke from the Prime Minister’s aides. Andrew Smith of the UK-based Campaign against Arms Trade (CAAT) told the Guardian on Dec. 13, 2016: “Like the US, the UK has licensed billions of pounds worth of arms to Saudi
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THE MUSLIM WORLD
Jeremy Corbyn
Theresa May
forces. Like their US counterparts, UK arms companies have fuelled and profited from the destruction taking place. If even the US is questioning its support for Saudi Arabia, then why is the UK government pulling out all stops to support them? Why are human rights regarded as less important than arms company profits?” The International Business Times reported on Dec. 9, 2016, that the U.S. Department of Defense approved Dec. 8, five major weapon sales, including CH-47F Chinook cargo helicopters to Saudi Arabia ($3.5 billion), Apache AH-64E helicopters for the UAE ($3.5 billion) and TOW 2A missiles for Morocco ($108 million) and logistics support services ($700 million) and equipment spare C-17 military transport plane engines and equipment ($81 million) for Qatar despite the Congressional backlash regarding these countries’ involvement in Yemen’s civil war. As a sop to its arms sales, Washington reportedly offered Riyadh training in targeting.
OPERATION DECISIVE STORM
Riyadh launched Operation Decisive Storm during in Sept. 2014, when fighters from the Houthi minority group formed an alliance with the ousted former president, Ali Abdullah Saleh, who lent them the support of troops still loyal to him. Demanding an end to corruption in government and a fairer distribution of power, the Houthis took over Sanaa, dissolved parliament and put Abdrabbuh Mansur Hadi, the new post-Arab Spring president, under house arrest. All of this occurred as Yemen was emerging from the chaos of the Arab Spring, when hopes were high for a peaceful, democratic future. Hadi escaped to Aden and dissolved the parliament. In March 2015, when a renewed Houthi offensive forced him to flee to Saudi Arabia, the BBC stated that a Saudi-led coalition began bombing Houthi “military targets” and forces loyal to Saleh.
King Salman
The extent of Iran’s backing — the Houthis are Zaydi Shi’is — is disputed. Riyadh nevertheless regards them as Iranian proxies. It is claimed that the Houthis and al-Qaida in the Arabian Peninsula (AQAP) exploited the post-Arab Spring chaos. Despite Saudi claims of fighting terrorism, AQAP has gained territory while the coalition and pro-Hadi forces have concentrated on the Houthi.
SAUDI CLAIMS AND REALITY
The Yemen Data Project (YDP; www.yemendataproject.org) shows that intense periods of bombing of non-military sites coincide with specific military and political setbacks for the coalition. Founded in 2016, this database seeks to contribute independent and neutral data in order to keep the power brokers and the general public up-to-date about what is going on. The database lists over 8,600 separate incidents that, according to its methodology, may each involve multiple strikes and aircraft. The Saudi-led coalition asserts that it targets only pro-Houthi forces whom, they claim, use civilian infrastructure for military purposes. Yemen’s most heavily-bombed region is Saada governorate, the Houthi heartland, where attacks on non-military sites outnumber hits on military targets three to one. The YDP lists the governorate of Taiz as experiencing the second highest percentage of multiple attacks on non-military sites, among them schools, Taiz airport, and the docks of al-Mukha. The Houthis, who have some support in the governorate, have laid siege to Taiz city. In the family-run kingdom, free expression of opinion is not one of the virtues. Tariq Alhomayed, former editor-in-chief of Asharq Al-Awsat, writing in his newspaper, April 28, 2015, claimed, “… . In order to see what Decisive Storm achieved, we must realize the sheer quantity and quality
48 ISLAMIC HORIZONS MARCH/APRIL 2017
Mohammed bin Salman
of arms that the Houthis and ex-president Ali Abdullah Saleh’s fighters possessed. Saudi Arabia and its allies were ultimately successful in destroying these stockpiles.” In early April 2015, the Saudis had announced the end of Operation Decisive Storm in Yemen, and the beginning of Operation Restoring Hope. “This second phase,” Alhomayed had commented, “is now more likely to meet with success after Saleh and the Houthis’ wings have been clipped, and their forces weakened on the ground.” The ground reality, however, differs. The Saudi claims hark back to then President George W. Bush’s May 1, 2003, declaration about his Iraq war: “Major combat operations in Iraq have ended,” with the infamous “Mission Accomplished” banner hovering over him. “In the battle of Iraq, the United States and our allies have prevailed,” he had boasted.
THE THIRST FOR POWER
Leading this [mis]adventure is the 80-year old king’s son, Deputy Crown Prince Mohammed bin Salman, 31. The New York Times noted on Oct. 15, 2016, that he “has a hand in nearly all elements of Saudi policy — from a war in Yemen that has cost the kingdom billions of dollars and led to famine, and to international criticism over civilian deaths, to a push domestically to restrain Saudi Arabia’s free-spending habits and to break its ‘addiction’ to oil.” The newspaper added that the prince’s rise has shattered the time-honored royal family’s tradition of respect for seniority and power-sharing among its various branches. The centralization of power in this deputy crown prince, who is second in line to the throne, has angered many of his relatives. Since his ascent, bin Salman has moved quickly to build his public profile and market himself to other nations as the kingdom’s
point man. The New York Times has reported that many Saudis and foreign officials suspect that his ultimate goal is to shove Crown Prince Mohammed bin Nayef, 57, aside and become the next king. However, now that the Yemen project has faltered, this widespread expectation has been undermined. In his first press conference in December 2015, bin Salman had hastily announced the formation of a military alliance of 39 Islamic countries to fight terrorism. These countries included Pakistan. When its military publicly expressed its surprise at this development, he hurriedly jetted to Islamabad. The prince’s lack of any military experience has also exacerbated existing tensions between him and his older cousins, according to American officials and members of the royal family, noted the NYT, Oct. 16, 2016. Princes run three of main Saudi security services. Although all agreed that Riyadh had to respond to the Houthis’ seizure of Sana’a and the flight of the government, bin Salman launched the war in March 2015 without full coordination across the security services. The war underlines his plans for a muscular foreign policy, one that is less reliant upon the West for its security, reports NYT. He had criticized the thawing of U.S. relations with Iran and comments made by President Obama during an 2016 interview, namely, that Saudi Arabia must “share the neighborhood” with Iran. Near the start of the war, this forceful public advocate for the campaign was often photographed visiting troops and meeting with military leaders. But as the campaign stalemated, such appearances grew rare. NYT reported that diplomats say the death toll for Saudi troops is higher than publicly acknowledged. In fact, just as the Yemen campaign was escalating, bin Salman took a vacation in the Maldives. He has also slashed the state budget, frozen government contracts and reduced the pay of civil employees in order to cope with declining revenue due to low oil prices. The Wall Street Journal noted on Nov. 17, 2016, that Crown Prince Mohammed bin Nayef returned to the kingdom and now enjoys a dramatically stronger position vis-à-vis bin Salman. Bin Nayef, who represented Saudi Arabia at the UN General Assembly in Sept. 2016, traveled to Turkey later that month for sensitive negotiations on Syria and Iran with President Erdogan. In addition, he is the one who receives senior visiting U.S. military officials.
THE SAUDI VIEW
The Saudi army has deployed the U.S.supplied Patriot anti-missile batteries, against the ageing but still deadly Russianmade Scud B, Tochka and other missiles belonging to the now Houthi-controlled stockpile. After the legitimate and UN-recognized President Mansour Hadi fled to Aden, where the Houthis bombed him from the air in his palace, he appealed for help. An alarmed Riyadh, interpreting this as the takeover of Yemen by an Iranian proxy, put together a coalition of mainly Arab countries and began a massive air campaign in March 2015 to drive the Houthis out of the territory they had seized and restore Hadi to power. And yet today the Houthis remain in control of much of Yemen and the death toll keeps mounting. Frank Gardner, BBC security correspondent, says, “From my several recent visits to Saudi Arabia, I get the strong impression that the Saudis never expected the Houthis to hold out as long as they have.” It seems that Riyadh fully expected them to sue for peace, accept a purely political role in a future government and hand over their heavy weapons to the UN. Riyadh has declared many times that it will not allow an armed militia, backed by Iran, to hold onto power illegally in Yemen.
in his article “Iran’s policy towards the Houthis in Yemen: a limited return on a modest investment” (International Affairs, May 6, 2016), that “Iran’s support for the Houthis has increased in recent years, but it remains low and is far from enough to significantly impact the balance of internal forces in Yemen. Looking ahead, it is unlikely that Iran will emerge as an important player in Yemeni affairs.” He sees the Yemeni civil war as driven by local grievances and a power struggle: The Houthis and Saleh want to overturn the post-Arab Spring political order, Saleh wants to return to power, and the Houthis want a greater say in national affairs. In other words, the Houthis want in, Saleh wants back in, and Riyadh and the Hadi bloc wants to keep them both out. Now that traditionally pro-Iran Oman has joined the Saudi-led coalition and former president Saleh is said to be “stronger than ever,” according to some, one wonders what the future holds for this devastated — and certainly no longer “happy” or “flourishing” — country. ih A.A. Bafaquih is a freelance writer.
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THE IRAN FACTOR
Iran’s support is very real, be it political, propaganda, psychological, hands-on training, specialist advisors, weaponry, sanctuary or financial support, wrote Lt. Gen. Sir Graeme Lamb, a former head of UK Special Force, in the conservative The Telegraph (Sept. 2, 2016). “One rare admission by Tehran that it was involved in the conflict came in March when Brigadier General Masoud Jazayeri said that Tehran was willing to help Houthi rebels ‘in any way it can, and to any level necessary’ against the Saudi-led coalition.” Iran’s involvement, Lamb says, “must be seen in the broader context of its strategy of challenging the existing Middle East order by generating unrest, which then allows it to maneuver ... through the resulting uncertainty.” He argues that Iran’s involvement is part of its desire to create a new one in which it is better placed to dominate the region. Thomas Juneau, an assistant professor at the University of Ottawa’s Graduate School of Public and International Affairs, stated
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MARCH/APRIL 2017 ISLAMIC HORIZONS 49
MUSLIMS FACING GENOCIDE
What She Did Not Tell Me Was the Story PHOTO CREDIT: ABDUL MALIK MUJAHID
When will the ummah fulfill its duty toward Burma’s persecuted Rohingya? BY ABDUL MALIK MUJAHID
I
met “Fatimah” days after Indonesian fishermen had rescued her wandering rickety boat. The boat was still there, and she was in a nearby camp with other Rohingya refugees. Why had this young Rohingya left Burma alone? Why had her parents sold everything they owned to leave their beloved daughter to the mercy of a wooden boat in treacherous waters and an uncertain future? She told me her story as loud as a Muslim girl can. She shared with me her real name, her village’s name and other details. Throughout the conversation, her eyes remained furious and her face tense. Like countless others, she had fled the ongoing genocide against her people. Because the military and Buddhist extremists have made rape their weapon of choice, parents are selling their belongings to send their daughters away. But this was not on my mind when I asked her, “Why did you leave Burma?” That was the first time that her furious eyes looked downward. It was, however, her silence that spoke louder as my heart sank. I told myself that I did not mean to raise that question. Trying to change the topic, I made another mistake as a Rohingya refugee teacher translating for me started giving words to her silence, telling me how the military, the police and extremists are raping Rohingya women. Parents have limited choices: accept their daughter’s rape, try to marry their girls by obtaining the required license (it costs a year’s income), bribe the attackers to leave her alone or try to flee. I wished that I had remained silent, that the teacher hadn’t spelled all of this out for me. Her haya (modesty) was enough to convey what was going on. I ended up asking Fatimah about her future, “Where would you like to go?” The furious eyes were back. She looked up — still silent, staring at me as though asking, “Why do you ask?” She finally spoke, “Anywhere my God will take me.” My heartbeat began to shake my iPhone.
Her face blurred. I had to stop. But Fatimah was tearless. Her tears seemed to have ended long ago. Muslims, indeed all humans, need to translate her anger into the energy of thoughtful struggle to liberate the enslaved Rohingya and end this genocide. At the time of the Bosnian holocaust, Muslim Americans united under the Bosnia Task Force USA, which developed a coalition with the National Organization of Women (http://now.org), and rape was finally declared a war crime under international law. However, tyrants continue to use it as a choice weapon of ethnic cleansing. Burma has mastered ethnic cleansing. A coalition of Rohingya organizations recently stated that while Americans were celebrating Thanksgiving, 500 Burmese military personnel raped 100 Rohingya women during a daylong operation in a hamlet of Maungdaw township. The Burmese government, ironically headed by Nobel Peace Prize winner Aung San Suu Kyi, regards Rohingya women as scum. Since Oct. 2016 alone, tireless on-the-ground citizen journalists — Rohingya Blogger (www.rohingyablogger.com) and Rohingya Vision (www.rvisiontv.com) — far too brave to deserve the New York Times’ attempt to discredit them, have reported hundreds of rape allegations. Since the international media is forbidden to visit the area, no one can report on what these women are going through daily. Fiona MacGregor, an Australian journalist working in Burma for Myanmar Times (www. mmtimes.com), however, dared to publish an article titled “Dozens of rapes reported in northern Rakhine state.” She was fired immediately. The physical, mental, social and genealogical harm that rape causes the victims and their communities certainly contribute to the latter’s downfall. In order to stem the genocide, prosecuting and firing those officials, as well as soldiers and police who commit it, as well as by changing the culture to remove
50 ISLAMIC HORIZONS MARCH/APRIL 2017
“Angel,” a nickname, spent 18 months in prison along with her parents and grandfather. Her crime? She and her parents were visiting her grandfather. The Burmese military conducts nightly raids on Rohingya homes to check their IDs and travel papers. Those who cannot produce the necessary documents are arrested and detained. Her features are somewhat Chinese, because her mother is a Chinese Muslim and her father is a Rohingya. Burmese Muslims are from many diverse ethnic groups. Many of those living along the border with China look like Chinese, speak Chinese and Burmese, and are Muslim. Other Muslims are of Gujarati and/or Bengali heritage. Many Muslims are from the Bama, the country’s main ethnic group. Although no authentic census exists — the last census refused to count the Rohingya — an estimated 5 million Muslims live in Burma. Almost half of them are Rohingya.
any indoctrination that this particular crime is permissible must end the rapes. In the midst of this crisis, Human Rights Watch provided illustrative satellite imagery showing that Rohingya villages have been comprehensively torched (www.hrw.org/video-photos/video/2016/12/21/rohingya-tellhorror-stories-rape-killings-burmese-arm); however, it has been unable to corroborate reports of rape. Impunity reigns in Burma. No rape case has ever made it to court. A regime intent on exterminating an unwanted minority population would never ascribe guilt to the assigned exterminators. Moreover, Burma lacks an independent judiciary and one-quarter of its Parliament is constitutionally mandated to be filled by military appointees. Freedom of the press, promised by the National League for Democracy, the most civilian government since 1962 and which came to power in April 2016, remains non-existent. The paper, which has strong ties to state actors and state media, terminated MacGregor not because she lied, but because she damaged their reputation.
WHO ARE THE ROHINGYA?
The Rohingya are indigenous people who live on their ancestral lands. They used to be
PHOTO CREDIT: ABDUL MALIK MUJAHID
“Fatimah” was photographed and recorded within ten days of her rescue from the sea. A victim of rape, her real name is not used in this story.
citizens, like all of the country’s numerous minority groups. They voted in all elections, except for the one held in 2015, and served in all government institutions, including Parliament and the army. But hatemongering and attacks on all Burmese Muslims, especially the Rohingya, are nothing new. For example, the thriving Muslim business community of the pre-1962 years is now unable to feed its members. In a major 1970 attack, the Burmese military pushed about 250,000 Rohingya into neighboring Bangladesh. However, the UN intervened when Bangladesh President Ziaur Rahman threatened to arm them. Burma took back 200,000 of them and began enhancing its pogroms. In 1982, the Rohingya were deprived of their citizenship and made stateless. Now only half of the 3 million Rohingya live in Burma. Of these, about 125,000 live in camps that the New York Times described as 21st century concentration camps. These were created in 2012 after the military burned their villages and neighborhoods and marched them there. In the three months since Oct. 2016, the military has forced as many as 66,000 Rohingya into Bangladesh. The UN calls the Rohingya “the most persecuted minority in the world.” Burmese government officials often refer to them as “Kalar,” an offensive term used for darkskinned people, as well as “Bengalis,” thereby implying that they are illegal immigrants from Bangladesh. The Rohingya are legally denied an alarming plethora of basic rights, among them marriage without state permission (which usually involves bribery), having more than two children, accessing health care and treatment at hospitals, voting or standing for office, owning a business, living in their own homes,
earning a living, obtaining an education, practicing their faith, and — most devastating of all — moving freely from place to place. They’re arrested and physically abused if they are caught traveling to a neighboring village. Their struggle to restore their citizenship has been completely peaceful, despite the fact that Burma has been actively combatting dozens of ongoing armed rebellions for decades in its Kachin, Kayah, Kayin, Shan,
So neither the local Buddhist men nor the soldiers are interested in them.” And yet the country has a long history of using rape to weaken the targeted ethnic groups’ social fabric, as well numerous accounts of fleeing minority women being snatched by military officials and later returned with physical and mental injuries as victims of sexual violence. Suu Kyi, to prove her loyalty to the military
THE BURMESE GOVERNMENT, IRONICALLY HEADED BY NOBEL PEACE PRIZE WINNER AUNG SAN SUU KYI, REGARDS ROHINGYA WOMEN AS SCUM. and other states. Some of them are Christians; others are Buddhists. Although they remain peaceful, they are often arrested and physically abused without cause. A recent example is the October 2016 military crackdown, during which assailants alleged to be Rohingya attacked three border guard outposts and killed nine police officers. While the attackers’ identity and motives have yet to be proven, many in the international community would not blame the Rohingya even if they had felt driven to violence. After decades of discrimination and deprivation, such as the boat people crisis in which thousands were murdered by human traffickers or drowned at sea, anyone would be frustrated and probably full of rage. The Rohingya, who continue to place their trust in God and the international community, have remained peaceful. For all we know, they may still be entirely peaceful and the videos “proving” their involvement in these attacks may be a complete hoax. It certainly is not unprecedented for both state and nonstate actors to blame, scapegoat and otherwise vilify them, as they’re not even considered people in Burma. One of the worst effects of this dehumanization is the widespread rape of Rohingya women and girls by military personnel, which the military categorically denies. But their denial still reflects their hate. During an interview with the BBC, Aung Win, chairman of a Rakhine State investigation into the Oct. 9 attack, rejected such allegations, giggling into the camera that Burmese soldiers would not rape Rohingya women because “they are very dirty … have a very low standard of living and poor hygiene… They are not attractive.
has declared — without any due process — that all such allegations are “fake” and made by “terrorists” who wish only to perpetuate pro-Muslim propaganda. The Burma Task Force has been advocating for Rohingya rights since some of the worst outbreaks of violence against them in 2013. Its outreach has led seven Nobel Laureates to issue a signed statement that the Rohingya are facing “a textbook case of genocide.” The ten-minutes-a-day campaign launched by a coalition of 19 national and regional Muslim American organizations was instrumental in getting the U.S. House of Representatives to pass H.Res.418: “Urging the Government of Burma to end the persecution of the Rohingya people and respect internationally recognized human rights for all ethnic and religious minority groups within Burma”(https://www. congress.gov/bill/113th-congress/house-resolution/418). This is the first elected body in the world to do so. Everyone shares the responsibility to protect people from genocide. One can participate by signing up for ten-minute action alerts on Burma Task Force USA’s website: https://burmamuslims.org. No one knows where Fatimah, the rape victim whom I interviewed last year, is today. She may still be adrift in the red tape of refugee status. She may never have received psychological or even physical care for the aftereffects of her repeated rapes. And she may never see her family again. But what we do know is that half of all Rohingya have already fled Burma to escape a program of ethnic cleansing about which most of the world remains silent. ih Imam Abdul Malik Mujahid, president of Sound Vision, chairs Burma Task Force USA.
MARCH/APRIL 2017 ISLAMIC HORIZONS 51
MUSLIMS ABROAD
A Few Movie Stars Don’t Make Happy Muslim Indians Sir Syed Ahmad Khan had a greater reason for founding the Aligarh Movement than just seeking a birthday moment. BY ASLAM HAMEED
B
ollywood, the widely accepted name of Mumbai’s (formerly Bombay) movie industry, makes some people believe that India’s Muslims are having fun living in India. But don’t let these media images and various Muslim actors and actresses’ nationalistic pronouncements mislead you. The secular [read “compromised”] Muslims, snug in their privileges, are toeing the ruling right-wing government’s agenda and thereby making survival hard for Muslims. The horrid experiences of the independence war of 1857 are repeating themselves in terms of discrimination and renewed attacks on the Muslim Personal Law Application Act of 1937, which allows Muslims to apply the Islamic legal code in their personal affairs. But according to the constitution, Muslims are not the only religious group that has a personal law, and people are free to marry under the Special Marriage Act of 1954 instead of the traditional religious personal law. The present situation is akin to what moved Sir Syed Ahmad Khan (1817-1898), in the aftermath of colonial Britain’s post-1857 anti-Muslim vengeance, to exhort Muslims to understand that acquiring knowledge of the modern sciences was imperative to their survival. He stated, “I was grieved neither on account of the plunder of my house nor on account of the loss of property that I had suffered. What saddened my heart was the misery and destruction of people.” Voicing his concern, he wrote, “I reflected about the decadence of the Muslim community and came to the conclusion that modern education alone is the remedy of the ills they are suffering from. I decided on a strategy to disabuse their minds of the strong communal
belief that the study of European literature and science is anti-religion and promotes disbelief.’’ Some Muslim religious scholars opposed his initiatives. Maulana Altaf Husain Hali
says, in Sir Syed’s biography “Hayat-e-Javed” (1901), that 60 scholars issued fatwas accusing him of apostasy. Sir Syed, who had studied the Quran and religious sciences at the Mughal court and later studied law at the University of Edinburgh, had to toil hard at the national level to maintain the unity of all communities. This showed his ability as a great diplomat. While addressing a large gathering at Gurdaspur, now in East Punjab, India, on Jan. 27, 1884, he asked: “Hindus and Muslims! Do you belong to a country other than India? Don’t you live on this soil, and
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are you not buried under it or cremated on its Ghats? If you live and die on this land, then bear in mind that ‘Hindus’ and ‘Muslims’ are but religious words, [for] all Hindus, Muslims and Christians who live in this country are one nation.” Jawaharlal Nehru (1889-1964), independent India’s first prime minister, proclaimed, “Sir Syed was an ardent reformer [who] wanted to reconcile modern scientific thought with religion by rationalistic interpretations and not by attacking basic belief. He was anxious to push new education. He was in no way communally separatist. Repeatedly he emphasized that religious differences should have no political and national significance.” Inder Kumar Gujral (1919-2012), another former prime minister, said, “Sir Syed’s vision and his laborious efforts to meet the demands of challenging times are highly commendable. The dark post-1857 era was indeed hopeless, and only men like Raja Mohan Roy and Sir Syed could penetrate through its thick veil to visualize the Nation’s destinies. They rightly believed that the past had its merits and its legacies were valuable but it was the future that a society was called upon to cope with. I offer my homage to Sir Syed for his vision and courage that withstood all obstructions both from the friends and the foes.” The 1857 war is a part of history, and history sometimes repeats itself in different ways. The 2005 [Justice Rajinder] Sachar Committee report, reluctantly released by New Delhi in 2015, and other studies show that Muslim Indians face an acute economic, social and political crisis. The political landscape, combined with the rise of corruption and Prime Minister Narendra Modi’s ruling right-wing government (elected in 2014), is actively engaged in marginalizing the Muslims educationally, economically and politically. Muslims constitute 14% of India’s population, and yet they hold only 1% of high-paid, and 4% of low-paid, jobs. Keeping in mind India’s continuous religious tension, vocal movements of Muslim emancipation, the open lynching of Muslims and the influence of fanaticism and terrorism in the name of religion, Sir Syed’s lifelong attempt to offer Muslims a rationalized
understanding of the universe has lost none of its meaning. The reformist, deist concept of Islam that he propounded still retains its explosive (and unrealized) potential. Sir Syed was blessed with great degree of tolerance and patience. In July 1884 he launched the Mohammedan Social Reformer
stress and exposed deep tensions among themselves and within the community at large. Thus the movement’s true meaning — empowerment through education or laying the foundation stone of a new college — has been overtaken by a battle of mostly substandard minds and thoughts.
THE HORRID EXPERIENCES OF THE INDEPENDENCE WAR OF 1857 ARE REPEATING THEMSELVES IN TERMS OF DISCRIMINATION AND RENEWED ATTACKS ON THE MUSLIM PERSONAL LAW APPLICATION ACT OF 1937, WHICH ALLOWS MUSLIMS TO APPLY THE ISLAMIC LEGAL CODE IN THEIR PERSONAL AFFAIRS. journal to publicize the Aligarh Movement’s message. The journal, which focused on modern education and social-religious reform, “played a crucial role in fighting the fanaticism that has pushed the community into the abyss of ignorance.” When Lord Edward Robert Lytton, British viceroy to India (term 1876-1880), laid the foundation stone of Aligarh’s Muslim Anglo-Oriental College (MAO) in 1875, Sir Syed stated: “The seed that we sow today may grow up into a mighty tree and it branches like the banyan [tree] of the soil may send forth fresh saplings, and its alumni may spread through the length and breadth of the country preaching the gospel of truth, honesty, piety and large-hearted tolerance.” A visionary who ignored all opposition, he aptly remarked: “I know what they know not, and I understand what they understand not. ... I have created Aligarh so that students can have the Quran in one hand and [modern] science in other hand, and understand the world through the wisdom of the Quran and the knowledge of [modern] science.” Throughout his life, Sir Syed expected the alumni to spread this movement. Ironically, their efforts and sacrifices are now limited to Sir Syed Day celebrations on October 17. The year 2017 marks the 200th anniversary of his birth.. Modern technology has helped the alumni communicate in real time. Unfortunately, their cyber-biting (back-biting) and occasional lack of decency have broken all norms of civility, as well as created tremendous
The first generation of graduates and people who associated themselves with the movement understood the message and worked hard, both via words and actions, to fulfill Sir Syed’s dream. Almost at once, some of them began pressing for a Muslim university. The movement spread all over India and abroad, and people started raising money for Sir Syed’s finest memorial — even in England. People were surprised to see the Britons’ interest and their efforts to raise funds to fulfill Sir Syed’s dream of making MAO College a Muslim university. There is a saying that a good friend is like
a leafy tree, for in full bloom one can enjoy its shade and fruits, and when it withers its wood can be put to many uses. Sir Syed was such a friend, for he labored tirelessly for the Muslims while alive and left his love and work imprinted on their hearts so that they would continue what he had started. The Aligarh Movement belongs to all Muslims, and so all of us should work together to fulfill its founder’s dream. Currently, the university is looking upon alumni and interested parties to establish quality elementary schools across India, for the elementary years lay the foundation for acquiring the basic knowledge that produces effective citizens who can benefit the nation. Another (and still unrealized) part of Sir Syed’s vision was a network of feeder schools for Aligarh Muslim University (AMU). Such a system exists in the U.S. and other western countries in the form of private schools that send their graduates on to the best universities in the land. Unfortunately, most of the alumni have forgotten the movement’s backbone — critical, rational and scientific thinking — which occupied a central place in Sir Syed’s theological framework. His combination of this world and the hereafter symbolizes continuous struggle. His message to the alumni was straightforward and simple: “Continue the AMU’s tradition of empowerment through education.” In other words, take up his challenge by finding a way to benefit India’s Muslim community. ih Aslam Hameed is an Aligarh alumnus.
MARCH/APRIL 2017 ISLAMIC HORIZONS 53
MUSLIMS ABROAD THE FOUNDING OF THE NEW DELHI-BASED INSTITUTE OF OBJECTIVE STUDIES (IOS) IN 1986 REPRESENTED A STEP TOWARD PROVIDING DIGNITY FOR INDIA’S MUSLIMS AS A NATIONAL PRESENCE IN INDIA. IN 2016, IT COMPLETED ITS LANDMARK 30TH YEAR OF ACTIVITY UNDER THE CHAIRMANSHIP OF ITS FOUNDER DR. M. MANZOOR ALAM.
A National Muslim Indian Presence
India’s 180 million Muslims have a champion in the Institute of Objective Studies BY MOHAMMED ATAUR RAHMAN
T
he INSTITUTE OF OBJECTIVE studies’ existence is marked by the constantly expanding scale of its activities and concerns, particularly for India’s marginalized peoples, that are designed to create a humanistic worldview and evolve appropriate research methodologies and analyses of issues and problems related to fulfilling its objectives. Its conducting of multiple activities within India’s legal and constitutional framework, as well as its coordination and cooperation with universities, agencies and NGOs, has greatly benefitted the community. The IOS is credited with serving and augmenting the secular, democratic and constitutional values of India’s legal, civilizational and cultural base. It focuses on specific
relevant areas, such as interest-free banking, managing and safeguarding of trusts (awqaf) in South Asia as a whole, applying constitutional values, and spreading social justice and egalitarianism through organized academic activities. In addition to its New Delhi headquarters, the IOS has chapters in Aligarh, Chennai, Calicut, Kolkata and Patna. The institute’s primary concern is conducting research and surveys. So far, its 23 academic committees have completed around 370 projects and reports, and approximately 23 others are in progress. Publication is another important activity. To date, the IOS has produced about 400 titles covering media, awqaf, banking and finance, Muslim empowerment, constitutional and
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legal systems, the social sciences, education, history, interfaith dialogue, the Indian freedom struggle, Islam, the Islamic world and the Muslim community. This material is being published in English, Urdu, Arabic and, to a lesser extent, Hindi. The IOS has acquired a good reputation for organizing seminars, conferences, symposia, workshops and offering lecture series on relevant themes. To mark its Silver Jubilee (2011-12), the institute helped host more than a dozen international conferences in various Indian cities. It has also organized an international conference on “Revisiting Abul Qasim Al-Zahrawi’s Legacy in Medicine and Surgery” (2013), a national seminar on “The Ummah and the Concept of Unity in the Light of Islamic Teachings” (2014), a national seminar on “Awqaf in India” (2015), and two national seminars — “Minority Rights and Constitutional Safeguards: The Role of State, Judiciary and Civil Society” and “The Importance of Inter-Religious Understanding: Its Implications for Mankind” (2016). The IOS’ convening of nearly 1,170 such events to date has brought it recognition. Studies require reliable data on weaker sections of the society, such as the Dalits [the Untouchables] and minorities. To deal with the acute paucity of data in these areas, the IOS has established a databank. Its scholarship program, which provides financial assistance to meritorious and deserving candidates pursuing a Ph.D., M. Phil and post-graduate studies in the social sciences, humanities, law, management and journalism, has benefitted 934 awardees to date. The institute publishes two biannual academic journals: “The Journal of Objective Studies” and “The Journal of Religion and Law Review.” Its quarterly bulletin “Human Rights Today” and “Mutaleaat,” an academic Urdulanguage journal, are published separately, as are its monthly English-language newsletter and quarterly Urdu-language newsletter. The IOC has also launched “IOS Current Affairs” and “IOS Minaret” as Web magazines, in addition its Urdu-language Nuqta-e-Nazar. In 2008, the IOS instituted the annual Shah Waliullah Award to recognize the work
of eminent scholars in the social sciences, humanities, law and Islamics. The award carries a citation, a memento and a cash award of ₹100,000 (approx. $15,000). An essay competition has also been organized, along with an award for scholars below 45 years of age. The best essay carries a ₹25,000 ($365) award and a certificate. To date, 10 eminent scholars have been recognized. In 2007, the institute convened its annual “The IOS Award for Lifetime Contribution
program, under the auspices of its Patna chapter, in collaboration with that city’s Maulana Mazharul Haq Arabic & Persian University under the “Framework of Knowledge Resource Centre Network.” Each year, 50 students are enrolled in its various bachelor degree courses. Since its establishment, the IOS has been bringing out yearly calendars that provide data related to the Islamic world and India’s Muslims.
THE IOS HAS ACQUIRED A GOOD REPUTATION FOR ORGANIZING SEMINARS, CONFERENCES, SYMPOSIA, WORKSHOPS AND OFFERING LECTURE SERIES ON RELEVANT THEMES. to National Life, which is presented to an individual or organization for contributing to and infusing a sense of morality and sanity into national life, for integrity and probity in public life, and for sincere and selfless service to society, especially to marginalized groups and communities. The award carries a citation, memento and cash prize of ₹100,000. So far, six eminent personalities/ institutions have been recognized. Since 2003, seven distinguished Islamic scholars have delivered annual lectures under the auspices of the Qazi Mujahidul Islam Memorial Lecture series. In 2009, the IOS collaborated with the Delhi Minorities Commission to launch a free computer-learning program for Muslim girls. Sixty students are enrolled in each six-month session. The IOS has also started a teaching
THE 30TH ANNIVERSARY CELEBRATIONS
On Nov. 5, 2016, the IOS hosted a national conference on “Towards Equality, Justice and Fraternity in Contemporary India: Creating a Better Tomorrow through Education” in New Delhi to mark the 30th anniversary of its founding. Inaugurating the conference, K. Rahman Khan, former Union [federal] Minister for Minority Affairs, lauded the institute for helping to guide the younger generation via symposia, seminars and publishing about 400 titles on issues that dominate today’s world. Its work on the issues confronting Indian society as a whole “will be written in the annals of history,” he declared. Prof. Furqan Qamar, former vice-chancellor of the Central University of Himachal
Pradesh and general secretary, Association of Indian Universities, stressed that Muslims should study the causes that led to their educational backwardness. He called for creating and opening colleges and universities so that they can pursue higher studies and that they be made inclusive so that the whole community can develop. In addition, the current rate of Muslim participation in education, 29 percent, should be raised in the country’s urban and rural areas. Brig. (retd.) S. Ahmed Ali, SM [Sena Medal, an Indian military decoration], pro-vice chancellor of Aligarh Muslim University, noted that education was a key to national development. Expressing his concern over the high percentage of Muslim school dropouts — 57 percent against the national average of 65 percent — he said that it was time for some soul-searching. Chairman Alam briefly related the institute’s 30-year journey, which he said had focused on justice, equality and kinship. After pointing out that these three elements were at the core of the Quran as well as of India’s constitution, he noted that Muslims had failed miserably to act in accordance with them. It was in this context, he added, that the IOS has to date organized about 1,100 national and international seminars, and that about 30 to 40 books on these subjects are in the works. Similarly, a project is being designed to study and analyze victims of various sorts. He urged the youth to stride into the future and not to become desperate due to the prevailing atmosphere. They should work at the ground level in order to become fully awakened about the issues at hand and then share their concerns with others. The country belongs to the younger generation, and the responsibility of saving the nation devolves upon its members. While calling for intellectual work to be taken forward, he said that social and economic equality should be vigorously pursued. In his presidential address, former Chief Justice of India Justice A. M. Ahmadi urged Muslim leaders to convey the message to the community that every child should go to school. He concluded that young people possess talent and need to be encouraged. After these addresses, the conference was divided into five business sessions and a valedictory session. In the end, a 17-point resolution was unanimously adopted. ih Mohammed Ataur Rahman, an administrative officer at the IOS, New Delhi, is a regular contributor to journals.
MARCH/APRIL 2017 ISLAMIC HORIZONS 55
MUSLIMS ABROAD
Democracy Besieged Hindu extremism threatens Indian democracy
Prime Minister Narendra Modi
BY MISBAHUDDIN MIRZA
I
ndia’s Muslim minority — 14% of its 1.3 billion population — has lived under siege since Prime Minister Narendra Modi and the ultra right-wing Bharatiya Janata Party (Indian People’s Party; BJP) assumed power by securing 52% of the parliamentary seats in the April 2014 elections. In 2016, the Economist reported, among other things, that only 2% of postgraduate students at elite universities are Muslim; that the present government has 75 Union [federal] ministers, of whom only 2 are Muslim; that “one bill would allow immigrants from nearby countries who happen to be Hindu, Sikh, Christian, or Buddhist to apply for citizenship while specifically barring Muslims. Another would retroactively block any legal challenge to past seizures of property from people deemed Pakistani ‘enemies’ even if their descendants have nothing to do with Pakistan and are Indians’” (“India’s Muslims: An uncertain Community,” Oct. 29, 2016.)
OTHER WORRISOME ISSUES
Ghar Wapsi (Returning home): Recent converts are strong-armed into re-adopting Hinduism. Five states now have laws that require obtaining permission to change one’s religion. The UN Special Rapporteur on freedom of religion has referred to such laws as threats to religious freedom. Love Jihad: Muslim men marrying recent converts are harassed. Bollywood has been conducting this soft war, in which a young Muslimah breaks religious restrictions by eloping with a Hindu. When these roles are
reversed in real life, the Muslim groom is attacked and his wife is forcibly returned to her parents’ home. Beef: Last year, close to New Delhi, a father of three was viciously beaten to death on the suspicion that he had eaten beef. Vigilante groups instill fear wherever they troll the streets to ensure that trucks are not transporting cows to slaughterhouses. Uniform Civil Code: The ruling government is targeting the Indian Muslim Personal Law in an attempt to force Muslims to change their religious practices, while ignoring such practices as dowry-related bride-burning deaths among Hindus and depriving Hindu women of their individuality. Polygamy: Muslims are often accused of using the Indian Muslim Personal Law to practice polygamy. However, the 1961 census data shows that Hindus actually had a higher rate of polygamy. Foreigner Issue: Muslims in certain areas are accused being illegal immigrants, as many illiterate rural people do not officially record their newborns’ births. Mutilating History: School textbooks are being revised to present a falsified and Islamophobic narrative, despite the ongoing protests of India’s most eminent Hindu historians. Thus children are growing up with anti-Muslim sentiments. Housing Discrimination: Several investigative reports have revealed that Muslims are being denied access to acquiring real estate or obtaining rentals. The Sachar Commission Report: This 2006 report, prepared under a retired Supreme Court judge Rajinder Sachar, notes that Muslim issues/recommendations, including the point that very few army officers are Muslim, has been quietly shelved. Unemployment: Muslims hold only 1% of high-paid and 4% of low-paid jobs. The government is doing nothing to rectify this situation or improve the lives of poor Muslims. Muslims are often taunted for enjoying “subsidized” hajj, when in fact the government
WE WILL UNITE THE HINDUS AND WILL DIVIDE THE MINORITIES AS MUCH AS POSSIBLE.” —BJP MP Subramanian Swamy
56 ISLAMIC HORIZONS MARCH/APRIL 2017
supports a slew of Hindu religious festivals, routing millions of dollars through state governments. Such subsidies not only violate the basic hajj rules but also contravene Article 27 of the constitution, which says taxpayers’ funds cannot be “appropriated in payment of expenses for the promotion or maintenance of any particular religion or religious denomination.” To top it all, the much-maligned “hajj subsidy” is in fact a coverup for supporting the loss-making national carrier, Air India, which the “subsidized” have to use. Hatemongering helped the BJP rise to power. After winning only two of the 545 seats in the 1984 parliamentary elections, it started the “Rama birthplace” campaign by promising to replace the 650-year-old Babri Mosque with a temple to the mythical god Rama, alleging that he was born at the site. On Dec. 6, 1992, the police stood by as a BJPled Hindu mob tore down the mosque. There is no historical record of Rama’s “birth,” and archeological investigations and carbon dating have disproved this claim. The Oct. 19, 2016, issue of The Financial Express quoted BJP MP Subramanian Swamy as saying that “we will unite the Hindus and will divide the minorities as much as possible.”
A CANARY IN INDIA’S COAL MINES
To assess the impact of this crusade on ordinary Muslims, consider Aamir Khan, the nationally renowned and wealthy Muslim actor who has done almost everything to “fit in,” including marrying Hindus (m. 2005; m. 1986-2002). In a November 2015 interview, he stated that he had considered moving abroad due to the climate of intolerance. It is worth noting that in every contract issued by the State of New York, the Civil Rights Unit ensures that minorities receive
a percentage of the work proportionate to their population in the borough in which the work will be conducted. As India attempts to become a permanent member of the UN Security Council, it should first follow this example by providing its Muslims with quality education and gainful employment. ih Misbahuddin Mirza, M.S., P.E., the Regional Quality Control Engineer for the New York State Department of Transportation’s New York City area, has written for major U.S. and Indian publications.
Illustrated Muslim Travel Guide to
Jerusalem Misbahuddin Mirza
MARCH/APRIL 2017 ISLAMIC HORIZONS 57
HEALTH & WELL-BEING
Reliance on God or a higher power is necessary because alcoholics know that self-reliance only helped them reach the bottom. BY HUMAIRA SIDDIQUI
“K
halid,” a practicing Muslim, began drinking beer in college and, when faced with trying to support a family, drank more. By the mid-1990s he was an alcoholic with two DUIs and some jail time to his credit. He could no longer function on a day-to-day basis. “Salim,” a 20-year-old regular drinker at underground raves in Pakistan and son of a wealthy businessman, is full of youthful optimism. Alcoholism, an open secret in some Muslim countries, is a burgeoning problem among children, some of whom become addicts by age 14. Excessive drinking is on the rise in Pakistan, Iran, the UAE and other Muslim countries. Sadaqat Ali, who runs Willing Ways (http://willingways.org), a chain of alcohol treatment clinics in Pakistan, told the Economist (Aug. 18, 2012), “Drinks can be ordered to the door quicker than pizza.” Women are binge drinking just as much as men. In Turkey and Egypt, only 10 percent of women told the World Health Organization that they drink; but, in fact, they consume more than twice as much as American women (Salon, April 23, 2014). Drinking is common among secular middle class or wealthy Muslims, but hidden in conservative circles. These “closet drinkers” may be externally observant, but liquor flows freely behind the heavy wooden doors and landscaped courtyards of affluent homes. Imam Mohamed Magid of the All Dulles Area Muslim Society (ADAMS) told this writer, “Some hide their drinking before they get married. When they get married, they reveal their drinking. This creates tension in married life.” Muslims who drink know that many religious Muslims regard them with scorn, for the latter cannot fathom how anyone can abandon God’s clear law. Drinkers continue their habit because they don’t believe the occasional drink harms their spirituality or their health. Alcoholics develop this problem because they do not believe that this persuasion can defeat their willpower. Some Muslims see alcohol as a symbol of western prosperity. Young Muslims see
drinking as a way to assimilate in America. Some think a mildly inebriated state reduces anxiety and relaxes them. Still others are simply oenophiles (lovers of wine) who enjoy the art of wine the way a foodie is passionate about gourmet food. Many drinkers say it helps them forget life’s pressures or numb emotional or physical pain. “This is simply their perception,” Imam Magid states. “Drinking in social gatherings is a sign of a person suffering. That person doesn’t know how they can discover themselves, the essence of their being, so they fall to the façade of drinking for acceptance. Real happiness is spiritual happiness, and it’s sustainable.” As new drinkers become habitual drinkers, they seek to surround themselves with fellow travelers because, as a former alcoholic named Sarah, put it, “As long as everybody is drinking as much as you do, you don’t necessarily have to look at your behavior” (NPR, July 30, 2015). Eventually, what once wooed the drinker with pleasurable feelings through chemicals such as serotonin, dopamine, and opioid peptides no longer feels good. Over time heavy alcohol use actually depletes one’s stores of serotonin and dopamine, and the drinker’s “friend” later becomes his or her “betrayer.” Those familiar with Q. 2:219 aren’t surprised by alcohol’s duplicitous nature: “They ask you about wine and gambling. Say, ‘In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.’” Note that the verse makes
58 ISLAMIC HORIZONS MARCH/APRIL 2017
PHOTO (C) INAYAT KAZI,PRESIDENT AND FOUNDER OF INITIATIVE FOR PEACE & HARMONY
A Curable Disease
no distinction between social drinkers and alcoholics. Many drinkers, social and otherwise, cannot imagine that they might become alcoholics. As long as they are high functioning or haven’t lost those people or things dearest to them, they can “manage” their habit. However, a 2013 study (JAMA Psychiatry. 2013;70(7):718-726. doi:10.1001/jamapsychiatry.2013.1098) shows that those who drink to calm their nerves or improve their mood are the ones most likely to develop alcohol use disorder. This is a grim portent for alcohol drinkers, since most drink specifically for such reasons. Many people who drink also don’t realize that sobriety is not for the faint of heart. If drinking self-soothes, then sobriety comes as raw, unprotected skin that is easily hurt, a sort of hemorrhaging of emotions. Alcohol affects the neurons and blood flow within the brain’s frontal lobes. When an alcoholic stops drinking, the ensuing chemical responses create an overexcited nervous
system by changing the level of chemicals that inhibit impulsivity, stress and excitation (“Alcoholism In-Depth Report,” New York Times, Dec. 20, 2016). Recently, a team of scientists published their research in the Journal of Studies on Alcohol and Drugs that debunked the dozens of studies conducted over the last 20 years on the supposed health benefits of moderate alcohol consumption. The vast majority of these studies were flawed because their
definition of “abstainers” included those whose health was already so poor that it necessitated abstinence. Not surprisingly, moderate drinkers appeared to be healthier than these unhealthy abstainers. Of the 87 studies reviewed, only 13 were unbiased — and these did not show that moderate drinkers had any health benefits over true non-drinkers (Journal of Studies on Alcohol and Drugs, 77(2), 185-198 (2016)). Alcohol is far more dangerous than the
SELF-RELIANCE TRICKED DRINKERS INTO BELIEVING THAT THERE WOULD BE NO CONSEQUENCES, THAT THEY WERE IN CONTROL OF THEIR LIFE AND THUS DIDN’T NEED TO BE HUMBLE. public is led to believe. In 2007, British psychiatrist David Nutt, chairman of the UK’s Advisory Council on the Misuse of Drugs, was asked to resign because his study, considered one of the most accurate on addictive substances, in The Lancet revealed that alcohol “ranks as the 5th most harmful drug after heroin, cocaine, barbiturates and methadone. Tobacco is ranked 9th” (The Independent, Oct. 30, 2009). Why don’t governments accept his research and help curb alcohol consumption? Despite the colossal costs of alcohol addiction (over $200 billion per year), according to industry trade association reports, it contributes roughly $400-$500 billion per year to the American economy (Alcohol and Tobacco Tax and Trade Bureau. FY 2017. President’s Budget. Feb. 9, 2016). As the economy enjoys this boon, many self-medicating social drinkers unconsciously move closer to addiction. The government points to the historical failure of Prohibition (1920-1933) to justify its laissez faire attitude. However, Prof. Malik Badri, Department of Psychology, International Islamic University Malaysia, says that external controls were doomed to fail because they were not accompanied by spiritual awareness. “This legal ban (prohibition) failed and was repealed since the Americans were not prepared morally, spiritually, or psychologically for abstinence,” he says. In the case of Makkah’s pre-Islamic drinkers,
he relates that “during the gradual years of prohibition, Muslim hearts became spiritually softened and their minds convinced of the evil effects of alcohol… Success is the outcome whenever the Islamic spiritual dimension is properly utilized in prevention of treatment of drug abuse.” A Sept. 2010 National Institute of Health study (“A focus-group study on spirituality and substance-abuse treatment”) found that spirituality is actually a significant predictor of recovery. Alcoholics Anonymous (AA) espouses the concept of surrendering to God. In his best-selling autobiography (2007), legendary musician Eric Clapton, the recipient of 19 Grammy awards and an alcoholic and drug addict who sought treatment at AA, wrote: “I was in complete despair. In the privacy of my room, I begged for help. I had no notion who I thought I was talking to; I just knew that I had come to the end of my tether … and, getting down on my knees, I surrendered. Within a few days I realized that … I had found a place to turn to, a place I’d always known was there but never really wanted, or needed, to believe in. From that day until this, I have never failed to pray in the morning, on my knees, asking for help, and at night, to express gratitude for my life and, most of all, for my sobriety. I choose to kneel because I feel I need to humble myself when I pray, and with my ego, this is the most I can do. If you are asking why I do all this, I will tell you … because it works, as simple as that.” Just a few years into his sobriety, his fouryear-old son tragically died. He credits his sobriety with helping him overcome his grief. Today, 30 years later, Clapton is still sober and says, “Well if I can go through this sober, anyone can.” But is it really necessary to connect with God? Isn’t it enough to remind drinkers or alcoholics of the health risks, damage to relationships, and the global cost of drinking? What if alcoholics knew that even moderate drinking affects the brain’s structure? (The Atlantic, Oct. 26, 2012). No, because alcoholics are not governed by rational thinking when they are intoxicated. Reliance on God or a higher power is necessary because they know that self-reliance only helped them reach the bottom. Self-reliance tricked drinkers into believing that there would be no consequences, that they were in control of their life and didn’t need to be humble. AA gets drinkers in touch with the reality that God is in control. Once they accept
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HEALTH & WELL-BEING
this, they recognize that they must meet His expectations. AA has transformed many alcoholic atheists and agnostics into sober believers. As one agnostic says, “They have something, these people. You can feel it, and you can see it in the smiles of the best of them. Some of their stories are a lot worse than yours, and they’re fat and happy now. They have a solution to this endless, insane habit of eating yourself alive for emotional sustenance until you’re gnawing away at your own heart. They’re not getting loaded and they’re not white-knuckling it. They just don’t need it anymore. You’re pretty sure there’s no God up there, so what in the world is at work here?” (“An Atheist’s Guide to 12-Step Recovery,” AA Agnostica; Aug. 2012). The Washington, DC-based Millati Islami World Services, an alcohol treatment program based on AA’s principles, claims that recovery is actually enhanced when Islamic principles are woven into its 12-step program. The organization has at least 46 branches in over 20 American states, and its Facebook page (https://www.facebook.com/ MillatiIslami) offers updates on information and tele-meetings. As effective as AA or Millati Islami are, however, they are not enough, for sobriety requires one to drop old friends who supported old habits. For recovering Muslims, this can be a difficult task if religious Muslims avoid them. Imam Magid asks others to be kind: “I think that in our mosques and circles we cannot simply say ‘alcohol is prohibited’
and expect it to stop. We need to have compassion and a support system ... train our community not to pass judgment ... try to remove stigma. The mosque ... is not for perfect people.” Shaykh Hamza Yusuf says this mercy is also Islam’s hikmah (wisdom): “Prophet Muhammad was very gentle with people. He strengthened them with iman gradually.” “Instead of making everything haram and chasing them out of the religion, it’s better that you try to take weaker opinions or take sound interpretations…If you have somebody addicted to alcohol, teach them the music. Alcohol is haram. Music has a difference of opinion. Music has a type of intoxication similar to alcohol. You can take him out of the haram into a difference of opinion. If you try to take him out of alcohol to praying in the masjid, it’s too wide…take them little by little, slowly.” Some drinkers might be correct in contending that the gates of Heaven are no more closed to them than they are for malicious gossips or non-hijabi abstainers, for drinking is no more deplorable than other sins. However, according to Imam Magid, “The prohibition of alcohol is not a grey area. It’s clear-cut. Imam Ali said do not look to the level of the sin, [but] look to whom you have disobeyed. Some may say, ‘I’m a good person but I drink, I’m a good person but I smoke marijuana, I’m a good person but I commit adultery.’ It’s not about YOU deciding, it’s about God deciding what is good or bad.” When asked “Why do you think Muslims
60 ISLAMIC HORIZONS MARCH/APRIL 2017
drink alcohol?” he responded, “One of the biggest factors of people disobeying God Almighty is that they have never tasted the sweetness of being near God. If a person is in that special zone, he feels so free because he’s liberated from those desires ... because he [has] connected himself to the Most High ... the source of happiness ... the source of infinite power. He then does not have to subject himself to the social persuasions. He will prove this to himself by discovering the essence of his being when the eye looks more inward. ... Seek support or resilience ... [in] something that will strengthen you, that will enable you to face the challenges of your time.” ih Humaira Siddiqui is active with volunteer work and has written articles on Islam, legal issues, and parenting.
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NEW RELEASES THE COMMON THREAD
LEARNING CHALLENGES
Muhammad: Son of Abraham, Brother of Moses, Successor of Jesus: Finding Common Ground with People of the Book Ekram Haque 2016. Pp. 538. PB. $21.95 One Humanity under God, Murphy, Tex. n this book, Haque explores the Prophet’s (salla Allahu ‘alayhi wa sallam) life and connects its challenges and obstacles with what is going on today for Muslims, Christians, and Jews worldwide. Explaining why things happened and what we can learn from them, he seeks to build a closer relationship between the People of the Book and with those of other faiths. Offering parallels found in the Quran, the Gospels and the Torah, Haque asks why the followers of these three faiths, which originated near the same place, are so often at odds. He explains that these faiths’ unique doctrine requires them to help and support, rather than oppose, each other. By combining commentary and the Qur’an with the primary sources of the Prophet’s life from across the Muslim world and ages, Haque stretches the narrative backward to look at the Prophet’s ancestors and forward to view the many millions of people who follow him today. This approach enables the readers to better understand his life and mission. Haque draws parallels between the Prophet’s teachings and what is written in the Gospels and the Torah, making the case that both foretold his coming. He shows that these three faiths originated from a single source and that their belief systems and values have more similarities than differences. ih
Islamic Education in Africa: Writing Boards and Blackboards Robert Launay, ed. 2016. Pp. 336. PB. $35.00. HB. $85.00. eBook $34.99 Indiana University Press, Bloomington, Ind. riting boards and blackboards are emblematic of two radically different methods of educating Muslims. The collected essays address various aspects of the expanding and evolving range of educational choices available to sub-Saharan African Muslims. The contributors evaluate classical Islamic education in Africa from colonial times to the present, including changes in pedagogical methods — from sitting to standing, from individual to collective learning, from recitation to analysis. Also discussed are the differences between British, French, Belgian and Portuguese colonial-era education in Africa and between the Christian missionary and Qur’anic schools; changes to the classical Islamic curriculum; the changing intent of Islamic education; the modernization of pedagogical styles and tools; hybrid forms of religious and secular education; the inclusion of women in Qur’anic schools; and the changing idea of what it means to be an educated person in Africa. A new view of the role of Islamic education, especially its politics and controversies in today’s age of terrorism, emerges from this broadly comparative volume. ih
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The Mosaic of Islam: A Conversation with Perry Anderson Suleiman Mourad 2016. Pp. 172. PB. $19.95 Verso, Brooklyn, N.Y. erry Anderson, who teaches history at UCLA and is on the editorial board of the New Left Review, interviews Suleiman Mourad, noted scholar of Islam, about the Qur’an and the history of Islam. Mourad elucidates the different stages in Islam’s development: the Qur’an as scripture and the history of its codification; the Prophet and the significance of his Sunna and Hadith; the Sunni–Shia split and the formation of various sects; the transition to modernity and the challenges of reform; and the complexities of Islam in the modern world. It speaks of the different voices claiming to represent the religion and spans peaceful groups and manifestations as well as the bloody confrontations that disfigure the Middle East, such as the Saudi intervention in Yemen and the collapse of Syria and Iraq.
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Ten Myths about Israel Ilan Pappe 2017. Pp. 192. PB. $15.95 Verso, Brooklyn, N.Y. appe examines ten of the most contested ideas concerning Israel’s origins and identity and demolishes these widely asserted myths: (1) Was Palestine an empty land at the time of the Balfour Declaration? (2) Were the Jews a people without a land? (3) Is there no difference between Zionism and Judaism? (4) Is Zionism not a colonial project of occupation? (5) Did the Palestinians leave their homeland voluntarily in 1948? (6) Was the June 1967 War a war of “no choice”? (7) Is Israel the only democracy in the Middle East? (8) Were the failed Oslo negotiations of 1992 the PLO’s fault? (9) Was it a question of national security to bomb Gaza? (10) Is the Two-State Solution still achievable?
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Muslim Cool: Race, Religion, and Hip Hop in the United States Su’ad Abdul Khabeer 2016. Pp. 288. PB. $30.00 NYU Press, New York, N.Y. rawing on over two years of ethnographic research, Prof. Abdul Khabeer’s rigorous analysis is a very nuanced and intriguing story, one that is central to understanding current racial, religious and political landscapes in the U.S. Her work focuses on the journeys of young Muslims who find through Hip Hop a way of being Muslim that helps them challenge the antiBlack racism in their everyday lives and interactions with systemic inequality. Prof. Aminah Beverly McCloud of DePaul University rightly describes it as “an intense and novel anthropological approach to the development of the relationship between African American Muslims — the original American face of Islam — and immigrant Muslims and their children. An absolute must-read.”
Protection amid Chaos: The Creation of Property Rights in Palestinian Refugee Camps Nadya Hajj 2017. Pp. 208. HB. $50.00 Columbia University Press, New York, N.Y. ajj follows people as they develop binding claims on assets and resources in challenging political and economic spaces. Focusing on Palestinians who live in refugee camps in Lebanon and Jordan, she shows how the first to arrive developed flexible though legitimate property rights claims based upon legal knowledge retained from their homeland and how they subsequently adapted to the restrictions of refugee life. As the camps increased in complexity, refugees merged their informal institutions with the formal rules of political outsiders, thereby devising a broader, stronger system to protect their assets and culture from predation and state incorporation. She reveals the strategies used by Palestinian refugees to navigate their precarious conditions while under continuous assault and situates their struggle within the larger context of communities living in transitional spaces.
Islamic Civilization in Thirty Lives: The First 1,000 Years Chase F. Robinson 2016. Pp. 272. HB. $29.95 University of California Press, Oakland, Calif. obinson, president of the City University of New York, offers a narrative of Islamic civilization by drawing from the lives of the Prophet to the era of the “world conqueror” Timur and the Ottoman Sultan Mehmed II. In addition to chronicling the rise and fall of Islamic empires through the biographies of those political and military leaders who worked to secure peace or expand their power, he also discusses those intellectuals who developed Islamic law, scientific thought and literature. The result is a fascinating portrait of the rich and diverse Islamic societies that will help those interested in learning the truth about this often-misunderstood civilization.
Bilal al-Habashi: An Exemplar of Patience and Devotion Hilal Kara and Abdullah Kara 2017. Pp. 162. PB. $12.95 Tughra Books, Clifton, N.J. ilal, the Ethiopian slave who converted to Islam, whom the Prophet chose to be the first muezzin, endured years of suffering for his belief. His unceasing belief, love for God and His Messenger as well as a level of zeal has made him the pride of the Muslim world. When his wife realized that he was about to breathe his last, she cried out, “Woe is me!” to which he replied, “Now is not the time for sorrow. It is the time for joy and jubilation, for tomorrow I shall meet the beloved Messenger and his Companions!” ih
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Your mosque can do it but you can do it alone too. Mis/Dis information on Islam/Muslims is our responsibility alone. Instead of cursing darkness let us light a candle. Today the image of Muslims is under attack. However, we should not forget that it is our responsibility to correct it collectively and individually. It is every Muslims’ responsibility. Yes, if we do it seriously, we can see positive results emerging in a few years. Muslims, who are spread out across the US, should place this ad in their local newspapers and magazines.
Islam is the religion of inclusion. Muslims believe in all the prophets of both testaments. Read Quran, the original, unchanged word of God as His last and final testament to humankind. www.Peacetv.tv ★ www.Gainpeace.com Such ads are already running in many newspapers and magazines and are brinigning positive results, getting more non-Muslims interested to read Islamic literature with interest. Placing these ads can be a continuous reward (sadqa-e-jaria) for yourself, your children, your loved deceased ones and with the prayer for a sick person that Allah make life easy here and in the Hereafter. Please Google the “list of newspapers/magazines” in your state and contact their advertising departments. Such ads are not expensive, especially now when print media is struggling for revenue They range from as little as $20 to $50 per slot and are cheaper
if run for a longer time. Questions to ask your local newspaper: how many print copies are distributed, and if the ad runs longer, how much will be the cost. Don’t forget that DAWAH works on the same principle as that of advertising: BULK AND REPEATED EXPOSURE CREATES ACCEPTANCE. Printing continuously for a long period of time will produce more results than printing one big ad once. Please check with Gain peace to know if someone is not already putting ad in the same newspaper and send them clipping after the ad has appeared.
If you have any questions, or want copies of the ads that others have already placed in their area newspapers/magazines, please write me Muhammad Khan at mjkhan11373@yahoo.com
The Islamic Society of North America (ISNA) P.O. Box 38 • Plainfield, IN 46168-0038
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