Islamic Horizons

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SEPTEMBER/OCTOBER 2010/1431 | $4.00 | WWW.ISNA.NET

ISNA STAGES ANOTHER SUCCESSFUL ANNUAL CONVENTION

THE

FUTURE AHEAD The Global Financial Crisis Presents New Opportunities and Challenges for Islamic Finance

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visit isna online

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CONTENTS 18 38

COVER STORY: The Future of Islamic Finance The global financial crisis presents new opportunities and challenges for Islamic finance.

How Islamic Finance Can Deal with Modern Day Challenges . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36 Mythology and Theology in Islamic Economics . . . . . . . 42 Maintaining Confidence Is Essential for a Brighter Future . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46 The Psychology of Financial Decision Making . . . . . . . 52

THE 47TH ANNUAL ISNA CONVENTION Service to Humanity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 First Timers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 Building Bridges . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26 Muslim and American . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 Self-Expression . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 Winners of the 2010 Qira’at Competition . . . . . . . . . . . . . . . 33

VOL.39 NO.5 SEPTEMBER/OCTOBER 2010

50

36

SPIRIT FOOD FOR THE

PAGE 58

DEPARTMENTS Editorial . . . . . . . . . . . . . . . . . . . . 6 ISNA Matters . . . . . . . . . . . . . . . . 8 National News . . . . . . . . . . . . . . . 10 Food for the Spirit . . . . . . . . . . . . 58 Reviews . . . . . . . . . . . . . . . . . . . . 60 Matrimonials . . . . . . . . . . . . . . . . 61

DESIGN & LAYOUT BY: Omar El-Haddad, DesignWorks 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.

CONFERENCES

Islamic Horizons does not accept unsolicitated articles or submissions.

NABIC: Caring and Sharing . . . . . . . . . . . . . . . . . . . . . . . . . 57

All references to the Qur'an made are from The Holy Qur'an: Text, Translation and Commentary, Abdullah Yusuf Ali, Amana, Brentwood, MD.

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EDITORIAL PUBLISHER

The Islamic Society of North America (ISNA)

CAPACITY BUILDING

PRESIDENT

Dr. Ingrid Mattson SECRETARY GENERAL

Safaa Zarzour

______________________

EDITOR

Omer Bin Abdullah ______________________

EDITORIAL ADVISORY BOARD

Susan Douglass (Chair); Dr. Jimmy Jones; Dr. Sulayman Nyang; Dr. Ingrid Mattson. ______________________

ISLAMIC HORIZONS

is a bimonthly publication of the Islamic Society of North America (ISNA) P.O. Box 38 • Plainfield IN 46168-0038 Copyright ©2010 All rights reserved Reproduction, in whole or in part, of this material in mechanical or electronic form without written permission is strictly prohibited.

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ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

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Thousands of Muslims from North America gathered in Chicago for the 47th ISNA Annual Convention, which focused on nurturing compassionate communities. Appropriately, ISNA joined the Chicagobased Inner-City Muslim Action Network (IMAN) to inaugurate a jointly developed residence that helps formerly incarcerated Muslims who are trying to reintegrate into mainstream society.

During this blessed month of Ramadan, we are responsible for directing our zakat in such a way that we get, in American slang, “the biggest bang for the buck.”

In his translation of Qur’an 9:60, Muhammad Asad writes: “The offerings given for the sake of God are [meant] only for the poor and the needy, and those who are in charge thereof, and those whose hearts are to be won over, and for the freeing of human beings from bondage, and [for] those who are over burdened with debts, and [for every struggle] in God’s cause, and [for] the wayfarer: [this is] an ordinance from God — and God is allknowing, wise.” His rendering seems more logical when he writes “the freeing of human beings from bondage”; others translators have rendered this phrase as “the freeing of slaves.”

But however it is interpreted, the message is that God wants us to lift humanity out of bondage, be it actual physical slavery or slavery to vices. Given our current reality, what is the best way to do this?

Individuals can do great things, but effective and well-funded institutions can do so much more. And this is where capacity building,

which in our ummah leaves much to be desired, comes in. To acquire this necessary expertise, we need to become even more intimately involved, both organizationally and financially, in campaigns such as welfare, healthcare, civil rights, immigration, and the rights of workers and other marginalized groups.

Also, while we know how the collected zakat is to be used, what about the processes of collecting and distributing it? Doing this effectively requires that we continue growing and expanding our existing institutions by making sure that they receive their fair share of the funds collected. In other words, Muslims need to create a streamlined zakat collection system and ensure that the proceeds are utilized only in ways that benefit first the Muslim community and then the mainstream community at large. Given the Qur’anic injunctions against israf and the current economic realities, all of the money, services, and volunteered time donated to our institutions must be used as intelligently as possible so that everyone benefits.

In creating and operating such institutions smoothly, Muslims can help spread the compassion that lies at Islam’s core. At present, some great ideas spring up and good work is done; however, those who are involved are constantly faced with challenges related to funding, not to mention the actual survival of their organizations. As a result, budgeting has become nearly impossible.

The Qur’an asks Muslims to practice compassion, and God has ordained of zakat and outlined where it is to be used. It is up to us to handle these obligations and challenges through foresight and integrity in order to make the most of modern management and organizational methods.

May Allah accept our fasting and prayers during this month, and may we use it to replenish our spirit and energy and become better Muslims.

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ISNAMATTERS Faith Leaders Tour Gulf Oil Disaster Region

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PHOTOGRAPH BY VINCE ISNER

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ISNA Honors Ambassador to OIC

Rashad Husain (center) outlined President Obama’s efforts in improving US-Muslim world ties

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Mohamed Elsanousi (director, Communications and Community Outreach, ISNA) said: “In the past eighteen months we have witnessed a tremendous increase in the participation of Muslims in major Administration initiatives, such as Responsible Fatherhood, the Entrepreneurship Summit and United We Serve.”

Safaa Zarzour proclaimed that “this meeting is just the beginning and there is much more work needed from ISNA to support the efforts of local Muslim organizations and communities to see them rise to their full potential as agents of positive change in America.”

Later, the Muslim leaders visited the White House and met with staff and officials. Dr. Elsanousi stated: “ISNA takes seriously the opportunities it has to engage our elected and appointed government officials, not only to improve the life of Muslims in America but for all Americans” and “encourages Muslims to be involved in the government at all levels, be it local or national, because it is our sincere belief that doing so is the only meaningful way we will be able to improve the world around us.”

n 8 June ISNA hosted a reception for Rashad Hussain to recognize his appointment as US Special Envoy to the Organization of the Islamic Conference (OIC). The reception also commemorated the first anniversary of President Obama’s Cairo speech and served as a platform for attending leaders to develop strategies to engage more effectively with national issues with other Muslims and mainstream America.

Dr. Ingrid Mattson (president, ISNA) called for a sustained and cooperative effort among community organizations to increase Muslim participation, both as individuals and as communities, in important national debates on issues affecting our country’s health and safety.

Ambassador Hussain discussed his role and Obama’s vision for improving America’s relations with OIC member countries and how Muslim Americans can play a positive role as leaders in America and ambassadors to the Muslim world.

Paul Monteiro (associate director, White House Office of Public Engagement) reiterated the administration’s commitment to reach out to Muslim Americans. Dr.

_________________________________________________

MSA Elects New Executive

PHOTOGRAPH BY VINCE ISNER

r. Sayyid M. Syeed (national director, ISNA Office for Interfaith & Community Relations) joined faith leaders in “Reflection, Restoration, and Renewal” on a 6-8 July tour of areas affected by the BP/Deepwater Horizon oil disaster.

The group joined in an interfaith prayer service, attended by national and local faith leaders, for Gulf residents and all parts of creation that have been affected by this tragedy.

Other activities included a boat ride to Dr. Sayyid M. Syeed view firsthand how our dependence upon oil continues to negatively impact America’s water, wetlands, and wildlife nesting grounds. They felt that the spill is symptomatic of overconsumption and disregard for the environment. In this regard, Dr. Syeed said: “This [oil spill] is a reminder for us that God wants us to utilize His resources in a responsible way.”

After being briefed by Sierra Club leaders led by Michael Brune (executive director, Sierra Club), which had coordinated the visit, they met with Mayor of New Orleans Mitch Landrieu and toured part of the coastal zone to talk with cleanup workers and fishing families and to see what their communities back home could do to help.

In his Sept. 2009 testimony before Congress, Sierra Club’s Athan Manuel (director, Lands Protection Program) had advised Congress not to pursue new oil and gas drilling, but to promote renewable energy sources.

Dr. Syeed recalled how ISNA mobilized both the national and the international Muslim community to help those devastated by Hurricane Katrina.

ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

Iman Sediqe (University of Michigan) was elected president of MSA-National for 2010-11. A new national board was introduced at MSA’s continental conference, held in Chicago on 2-4 July. The board now consists of Zahir Latheef (vice president-USA; University of Houston), Mozynah Nofal (vice president-Canada; Carleton University), Harith Al-Niemi (treasurer; University of Akron), Zehra Ali (East Zone USA rep.; Rutgers University), Aamna Anwer (Central Zone USA rep.; Northwestern University), Janna Sultan (West Zone USA rep.; Sierra College), Urouje Syed (East Zone Canada rep.; McMaster University), and Furqan Rajput (West Zone Canada rep.; University of Manitoba).

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Muslim-Presbyterian Ties Grow

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r. Mohamed Elsanousi represented ISNA at the 219th General Assembly of the Presbyterian Church (USA), held on 2-10 July in Minneapolis.

This national gathering, held every four years, features discussions, prayers, and votes on a wide variety of issues. This time, the theme was “Out of the believer’s heart shall flow rivers of living water” (John 7:38).

Dr. Elsanousi told attendees that “I believe that the work of the church in peace, social justice, and moral issues will transform the clash of civilizations into a dialogue of civilizations. This is what the world has been waiting for. When a moral community like the Presbyterian Church takes a position of reconciliation and cooperation, it re-sets the age-old mode of competition and confrontation into an atmosphere of cooperation and harmony.”

The assembly overwhelmingly chose to reach out to Muslims and recommended that churches plan to study Islam’s rich history so they can interact with Muslims on a more positive footing. Dr. Elsanousi welcomed the approval, adding that it will

Dr. Mohamed Elsanousi

advance Muslim partnership with the church. Addressing the ecumenical breakfast, he informed the audience that ISNA “has partnered with the Presbyterian Church in issues of injustices here at home and across the world. Together we collaborated in the battle against hunger, disease, peace in the Middle East, as well as moral issues like torture.”

The full assembly seemed quite satisfied with the deliberation on the Ecumenical and Interfaith Relations Committee as members moved through its business, including two interfaith papers: “Christians

and Jews: People of God” was referred back to the Offices of Interfaith Relations and Theology and Worship, while “Understanding Christian-Muslim Relations” was passed on to the assembly. According to several committee members, the common thread of tension between both reports is the lack of Middle Eastern Christian voices.

The second paper was approved, while the first one was referred to the offices.

Elsanousi said that ISNA views the Presbyterian Church (USA) with “appreciation and admiration,” adding that he believes the paper will advance the partnership with the church.

The assembly approved a comprehensive report on the Middle East from its own Middle East Study Committee (MESC), which took two years to complete (its first since 1997), that calls for an immediate cessation to all violence, whether perpetrated

by Israelis or Palestinians; reaffirms Israel’s right to exist as a sovereign nation within secure and internationally recognized borders; urges the end of Israel’s occupation of Palestinian territories; and demands an immediate freeze on Israel building new and expanding existing settlements in the West Bank and acquiring more Palestinian land and buildings in East Jerusalem.

Why Family Matters

ISNA secretary general Safaa Zarzour stresses the family _____________________________________

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SNA leaders joined Muslim leaders from around the world to speak at the thirtysixth annual ISNA Canada Convention, held on July 9-11 at the Islamic Centre of Canada in Mississauga, ON. This year’s theme, “Family Matters,” included sessions ranging from divorce to juvenile delinquency, domestic violence, marriage, child-rearing, and balancing family and life. Leading family experts examined these issues in light of Islamic values, Qur’anic teachings, and the Prophet’s (salla Allahu ‘alayhi wa sallam) example.

Special tracks for MYNA and MSA youth were also provided.

Among the speakers were Safaa Zarzour (secretary general, ISNA), Imam Mohamed Magid (vice-president, ISNAUSA), Dr. Altaf Husain (member, ISNA Majlis al-Shura),

Shaykh Alaa ElSayed (member, Canadian Council of Imams), and Rabia Khedr (board member, Ontario Women’s Health Network). Shaykhs Salman AlHusaini Al-Nadwi, Abdalla Idris Ali (a former ISNA president), and other Muslim scholars also led sessions.

In his remarks, Zarzour stressed that the family is a key foundation of a compassionate community. After declaring ISNA’s dedication to supporting local families through its programs, he assured ISNA-Cana-

da of its full support. Zarzour led parenting and youth Islamic reform sessions, where he was joined by Imam Magid.

Imam Magid led sessions on how Muslims can balance their Islamic obligations to family and the hectic priorities of daily lives. Dr. Altaf Husain joined him for a special session devised to demystify the stereotype that domestic violence is a religious, as opposed to a social, problem. Convention organizer Seema Khan said that the theme was select-

ed because the “Islamic community has to find solutions to family problems based on our own religious framework.”

ISNA Canada partnered with MYNA and MSA-National to make the event a dynamic experience for all ages. MSANational held its annual MSA Roundtable, at which university students discuss issues, share experiences, and learn about MSA’s activities on other campuses. MYNA held lectures and workshops geared toward engaging youth leaders and also organized the convention’s entertainment sessions: Amir Sulaiman, Waseem Moe’Money, and Nader Khan; a screening of selected award-winning films from the Muslim-Interscholastic School Tournament; and a showcase of the “Expressions of Islamic Art” exhibit, featuring powerful artwork from community members.

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NATIONALNEWS Michiganian of the Year

Experiments on Detainees Denounced

“The Detroit News” has named businessman and well-known community activist Victor Ghalib Begg “Michiganian of the Year.” Bob Bruttell (chairman, InterFaith Leadership Council of Metropolitan Detroit), who served with Begg on the Michigan Roundtable for Diversity and Inclusion board and the In-

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r. Ingrid Mattson (president, ISNA) joined national religious leaders in demanding that a commission of inquiry be set up to investigate the use of torture, including its use in medical experiments. Stating that we should not let the achievements of humanity slip away, she emphasized that a commission will assure Muslims that such practices are neither engaged in nor condoned by Washington and its representatives.

The demand was made at a press conference organized by the National Religious Campaign against Torture (NRCAT), held on 8 June in Washington, DC, following the Physicians for Human Rights’ new report, “Experiments in Torture: Human Subject Research and Evidence in the ‘Enhanced’ Interrogation Program.”

Rev. Richard L. Killmer (executive director, NRCAT) stated that such “experimentation would violate the legal and ethical protections afforded by the Nuremberg Code, the Geneva Conven-

NRCAT executive director Rev. Richard Killmer seeks action on Physicians for Human Rights’ new report _____________________________________________________

tions, federal regulations governing human subject research—known as ‘The Common Rule’—and the federal War Crimes Act.” He asked President Obama and Congress to undertake a comprehensive investigation into this issue and to ensure that American-sponsored torture “will never, ever, again be sanctioned and practiced.”

Founded in Jan. 2006, NRCAT embraces more than 280 religious groups, including ISNA, a founding member.

Paying Back Qatar’s Largesse

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r. Sara Al-Dahir (B.S., Tulane, Pharm.D., Xavier University of Louisiana), a clinical assistant professor in Xavier’s Division of Clinical & Administrative Sciences, will spend the 2010-11 academic year under a Fulbright lecturer grant at Qatar’s newly opened (and only) College of Pharmacy. Al-Dahir says she was motivated to serve in Qatar as the Emir of Qatar gave a grant of $17 million to rebuild Xavier’s pharmacy school and financially help those affected by Hurricane Katrina. Dr. Al-Dahir was among the beneficiaries and graduates of the first post-Katrina class in 2006.

This daughter of the (late) Dr. Abdul Sattar AlDahir and Holly Al-Dahir

worked as an ISNA intern (1998) helping organize the first ISNA “Islam in America” conference. She currently maintains an internal medicine practice

10 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

site at the Louisiana State University Medical Center of Louisiana University Hospital in New Orleans, where she conducts her clinical clerkship course for fourth-year pharmacy students. In addition, she teaches parenteral and enteral nutrition in the nutrition course for students in their third professional year. She is a member of the American Society of Health-System Pharmacists, the American College of Clinical Pharmacy, the Louisiana Society of Health System Pharmacists (LSHP), Rho Chi and Phi Beta Kappa Honor Societies, as well as a board member of Gulf Medical Relief Fund, Inc., a nonprofit international medical relief agency.

terFaith Leadership Council, describes him as “one of the amazing stories in this city.”

An active interfaith proponent for more than twenty years, he has long been involved in bridge-building with local interfaith organizations and working to organize open houses at local mosques. In Nov. 1993 along with a diverse group of religious leaders, he traveled to the Middle East as part of an interfaith mission to promote peace in the region.

In April 2010, Wayne State University honored him with a Community Peacemaker award by the Center for Peace and Conflict Studies.

Begg serves as chair of the Council of Islamic Organizations of Michigan, which he helped cofound in the late 1980s, and is past chairman and cofounder of the Muslim Unity Center mosque in Bloomfield Hills, built in 1993.

Born in Indian-occupied Hyderabad, he came to America in 1969 to study business at the University of Detroit, where he earned an M.B.A. Eleven years later, he opened Naked Furniture stores in Metro Detroit.

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Lady Fairfax Honoree

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r. Tanveer A. Mirza was among the 2010 Lords and Ladies Fairfax honored on 7 June as an outstanding citizen of Fairfax County.

Each member of the Fairfax County Board of Supervisors selects two people from their district who have demonstrated outstanding volunteer service, heroism, or other special accomplishments. So far this tradition, which began in 1984, has honored more than 500 individuals.

Lady Tanveer Mirza, who has served on the All Dulles Area Muslim Society (ADAMS) center’s board of directors for twelve years, chairs its fundraising committee and participates in its interfaith coordination committee. She is also the president of FAITH, Inc., a Hern-

Dr. Tanvir Mirza (first row, fifth from right) honored as outstanding citizen of Fairfax County ________________________________________

don-based nonprofit that helps victims of domestic violence; develops and promotes community education efforts to reduce domestic violence; and provides counseling and job training, as well as financial, food, and medical assistance to people in need.

FAITH is an active partner with the Fairfax County Faith Communities in Action, Fairfax County Domestic Violence Coordinating Council, and numerous other county agencies.

Dr. Mirza has been an active Girl Scout Troop Leader in the Dranesville District and a volunteer in the Forestville Elementary, Cooper Middle, and Langley High schools.

Historic Religious Agreement Claremont School of Theology (CST; www.cst.edu), the Islamic Center of Southern California (ICSC), and the Academy for Jewish Religion-CA (AJRCA) have agreed to develop the firstever graduate consortium designed specifically to educate ministers, rabbis, and imams. Eventually it will include clerics from other religions as well. Each group will maintain its own curriculum, but will contribute to a unique shared curriculum designed to provide broad understanding, correct misconceptions, remove suspicion, and promote mutual respect.

President Jerry Campbell remarked: “We want our students to learn how to cooperate across religious boundaries to diminish conflict, address major problems and begin to repair the world.”

In addition to the diverse schools of religion, the “University Project” will include programs in ethics, politics, society, and other key academic areas. Claremont has already received $10 million to begin funding this co-creation, and the consortium will offer some of the project’s first classes this fall. In addition, AJRCA and CST students will be able to take classes at each other’s institutions. The 275-student seminary, located east of Los Angeles, offers M.A. and Ph.D. degrees.

ISLAMIC HORIZONS 11

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NATIONALNEWS

Unity among Faiths

Teaneck, NJ Mayor

Merrimack College’s Center for the Study of Jewish-Christian-Muslim Relations awarded its first Goldziher Prize to Prof. Mark Cohen (Khedouri A. Zilkha Professor of Jewish Civilization in the Near East, Princeton University and an ordained rabbi). The announcement was made on 11 May at the Muslim American Society of Boston’s Islamic Cultural Center, attended by members of Boston’s interfaith community. The prize will be formally presented on 6 Oct. This prize honors the nineteenth-century Islamicist Ignác Goldziher, a Hungarian Jew who revered Islam and Muslims and validated Islamic studies in the nineteenth-century European university context. It is administered by the center, which promotes reverence, understanding, and collaboration in works of justice and peace among Jews, Christians, and Muslims.

The $25,000 cash award is made possible by a grant from The William and Mary Greve Foundation and by the vision of one of the Foundation’s principals, John Kiser.

Mohammed Hameeduddin was elected by his fellow Teaneck (NJ) town council members, 5-to-2, as the town’s new mayor on July 1.

His father, Mohammed

Texas History Ace isreen Malley, a freshman at Renaissance Academy, an Islamic high school in Austin, TX, took first place in the Texas History Day competition. She finished as a finalist at the National History Day event held on 17 June. Her paper, “Islamic Banking: An Innovation That Altered the Financial Structure of the Muslim World,” earned tenth place in the nation.

National History Day (est. 1974) involves more than half a million students who choose a historical topic related to an annual theme and then conduct extensive primary and secondary research on it. The top two entrants in each category from the country, as well as from some international and Department of Defense schools in Europe and Asia, go on to compete at the national level in a week-long competition held in Washington, DC. The 2009-10 National History Day Theme was “Innovation in History.”

Renaissance, founded in 2007, has the distinction of being one of only a handful of private schools that obtained full SACS/CASI AdvancEd accreditation during its second year of operation.

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New Mosque in Kansas City The Islamic Center of Northland (www.icnkc.org), Kansas City, MO, finalized the purchase of a 10.19 acre lot in Northland on 4 June. According to Shahbaz Sikander (president of the board, ICN), this plot of land located just north of the Metro North Mall will house their new mosque and center. At present, the growing community rents a church facility for the Friday prayer.

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Hameeduddin Sr., an immigrant from Indian-occupied Hyderabad, was a founding member of the DarulIslah Mosque in Teaneck. The younger Hameeduddin, an entrepreneur now working in title insurance, became interested in public life after 9/11, when he decided to speak out about misperceptions of Muslim culture. After getting involved in the mosque issue, he served on the town planning board (2006-08) and then on the town council.

PHOTOGRAPH BY MARIA ALI

Emerging Explorer Environmental scientist Dr. Saleem Ali (professor of environmental planning and Asian studies, University of Vermont) is included among the fourteen members of National Geographic’s 2010 class of Emerging Explorers program. Dr. Ali, who focuses on the causes and consequences of environmental conflicts and how ecological factors can promote peace, believes that environmental conservation can succeed only if vying factions communicate and collaborate among themselves.

This program recognizes and supports gifted and inspiring adventurers, scientists, photographers, and storytellers who are contributing to world knowledge through exploration while still early in their careers. Each selected person receives $10,000 to assist with his/her research.

A university professor, researcher, and author, Dr. Ali serves as a professional mediator for governments, companies, and indigenous communities, as well as an advisor to the UN on environmental conflicts and strategies. Environmental issues, he says, have a tremendous, yet underutilized, potential for diplomacy. He is also convinced that natural resources can be a positive force in alleviating poverty.

His pragmatic brand of environmentalism promotes the inclusion of corporate interests: “Some conservationists think corporations are inherently evil. I don’t see it that way. I’m willing to work with companies to make sure they are part of the solution. Regulation is crucial, but it should spur innovation.”

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NATIONALNEWS PHOTOGRAPH BY DR. FATHI FADHLI, UNIVERSAL SCHOOL

NEWS BRIEFS ^ Rasheeq Nizam scored in the 99th percentile in the Spanish 2 division on the national level National Spanish Exam. Only seven students in the country scored in the 95th percentile or higher.

Nizam earned a gold medal from the National Spanish Exam Organization (nationalspanishexam.org), sponsored by the American Association of Teachers of Spanish and Portuguese, and a cash award from the local Columbia, MO, public schools chapter.

Azzad Awards Smart Muslims Lena Sarhan, an eighth grader at the Universal School (Bridgeview, IL), won the $1,000 first place for her essay on the challenges facing Muslim American retirees. The award was presented on 4 June by Azzad Asset Management, which sponsors a financial literacy contest at Universal called “Are you a Money Smart Muslim Kid?” Bashar Qasem (president & CEO, Azzad Asset Management) said Azzad plans to offer the program at more schools.

Sarhan noted that the Islamic finance industry must create more halal fixed-income solutions, because those approaching retirement can no longer afford the stock market’s volatility. Second-place winner, eleventh-grader Adham Sahloul, wrote on

Lena Sarhan receives her award from Dr. Abdul Amine (board chair and founder, Universal School) and Bashar Qasem __________________________________________

studying a company’s line of business before investing in it. Thirdplace winner, tenth-grader Dania Atallah, stressed creating and adhering to a financial plan.

The Azzad essay contest, open to Universal School students from grades seven through twelve, required a 600-word or less essay on current financial challenges, how Islam can guide us to make good financial choices, and ways a family can meet these challenges.

Founded in 1997, Azzad Asset Management, Inc. is a Shari‘ahcompliant investment advisory firm.

NJ Center Gets OK The Islamic Circle of Mercer County (New Brunswick, NJ) received zoning approval on 16 June to replace its existing building, which it has owned since 2000, with a new one.

ARTIST RENDERING The first phase (about 4,000 sq. ft.) includes a one-story building and a small minaret. Two upper stories and a larger minaret will be added later. When the additional phases are completed, the building will contain about 13,000 sq. ft., including a prayer area to accommodate up to 162 people. There will be fifty-six parking spaces.

Imam Qareeb Bashir leads the congregation. Zoning board member Cathleen Lewis said the proposed expansion of the Islamic Circle of Mercer County is a “wonderful re-use” of the property.

14 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

^ Salma Ataullahjan, accomplished artist, businesswoman, and community activist, is the first Canadian-Pakistani woman to be appointed to the Canadian Senate. She represents Ontario. Announcing the appointment on 9 July, Prime Minister Stephen Harper cited her as a “strong activist for the South Asian community in the Greater Toronto Area.”

A long-time Conservative Party member, Ataullahjan, who immigrated from Pakistan thirty-one years ago and has been a citizen since 1989, is the greatgranddaughter of “Frontier Gandhi” Khan Abdul Ghaffar Khan — a prominent figure in the Indian independence struggle.

Married for thirty-one years and the mother of two daughters, she has been active in many civic and ethnic organizations. ^ Aziz Ahsan (president, Wappingers [NY] Central School District Board of Trustees) was elected board president at the school district’s reorganization meeting on 1 July. A Fishkillbased attorney, Ahsan has spent over twelve years working for IBM in intellectual-property law and, before that, was employed by Union Carbide and Honeywell. He lives in Hopewell Junction, NY, with his wife and three children. ^ The Canton (MI) police department’s religious accommodation policy now allows detainees to wear religious head coverings during the booking process. As of 1 June, they can also continue to wear it for the duration of their confinement in the Canton Holding Facility. Lena Masri (staff attorney, Council on American-Islamic Relations-Michigan) remarked that “the Canton Police Department’s proactive policy revisions allowing religious accommodation and [we] hope that these new guidelines will serve as a model for other police departments throughout the state and the nation.”

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Agent Orange Interfaith The Agent Orange Interfaith, a Ford Foundation sponsored interfaith delegation led by former Rep. Bob Edgar — now executive director of Common Cause — visited Vietnam, 21-29 May. In the late 1970s and early 1980s, while chair of the House of Representatives Veterans Subcommittee on Hospitals and Health Care, Edgar helped investigate Agent Orange’s impact and pass legislation compensating veterans for their exposure to it. Some of the herbicides were contaminated with dioxin, a highly toxic and persistent organic pollutant linked to cancers, diabetes, birth defects, and other disabilities. The delegation visited Vietnam to see how these herbicides continue to impact those who were alive at the time as well as people who were born since then. They met with government officials, medical personnel, and direct and indirect victims of the American military’s spraying of Agent Orange and other herbicides over rural South Vietnam. Members of the delegation also visited the “hot spots” left behind when America pulled out in 1975.

The delegation included Sister Dr. Maureen Fiedler (Sister of Loretto; host, Interfaith Voices), Rabbi Steve Gutow (president and CEO, Jewish Council for World Affairs), Rev. Richard Cizik (president, New Evangelical Partnership for the Common Good), James Winkler (general secretary, United Methodist General Board of Church and Society), Dr. Carroll A. Baltimore, Sr. (first vice president, Progressive National Baptist Convention), Paulette Peterson (clinical psychologist, US Veterans Administration), Shariq A. Siddiqui (executive director, Muslim Alliance of Indiana; director, Legal Services at the Julian Center), Rev. Michael Livingston (executive director, International Council of Community Churches), Rev. Victor Hsu (former staff for Asian Affairs, World Vision), Susan V. Berresford (convener, USVietnam Dialogue Group on Agent Orange/Dioxin; former president, The Ford Foundation), and Charles Bailey (Vietnam program director, The Ford Foundation).

Saturna Establishes Malaysia Subsidiary Kuala Lumpur-based Saturna Sendirian Berhad (SSB; saturna.com.my) — a wholly owned subsidiary of Saturna Capital Corporation (saturna.com) and an investment adviser to the Amana Mutual Funds Trust (amanafunds.com) — was granted an Islamic fund management license by the Securities Commission Malaysia in June 2010. It will provide equity research and Shari‘ah-compliant portfolio management for Malaysian and international investors.

Saturna Capital, an internationally recognized premier investment management company, has specialized in Islamic asset management since

1989. The award-winning Amana Income and Amana Growth Funds are the largest Islamic equity funds in the world open to the public.

Nick Kaiser (chairman and founder, Saturna Capital; portfolio manager, Amana Trust Funds) said: “We chose Malaysia for its businessfriendly environment and because the Malaysian government is moving to establish Kuala Lumpur as a global center for Islamic finance.”

Saturna created the SSB subsidiary by acquiring the Malaysian investment firm Alpha Asset Management and converting its conventional assets under management into Shari‘ah-compliant portfolios of SSB, remarked Monem Salam, Saturna’s director of Islamic Investing.

Shari‘ah-Compliant Indexes “Global Finance” magazine has named Dow Jones Indexes (www.djindexes.com) the “Best Shari‘ah-Compliant Index Provider” for the third consecutive year. This award recognizes significant contributions to the growth of Islamic finance and meeting clients’ needs for Shari‘ah-compliant products while creating the foundation for continued rapid growth in the future. Award winners were selected by the editors of “Global Finance” after extensive consultations with bankers, corporate finance executives, and analysts worldwide.

In the past six years, the Dow Jones Islamic Market index series — introduced in 1999 — has won twenty industry awards given by organizations, research institutions, and magazines around the world. More than 150 licensees (over $7 billion in assets) are benchmarked to the Dow Jones Islamic Market Indexes.

On 22 June, the NASDAQ OMX Group, Inc. (NASDAQ:NDAQ), the world’s largest exchange company, announced the introduction of two new Shari‘ah-compliant indexes based on two of the world’s most widely-followed benchmarks: The NASDAQ-100 Index® (NASDAQ:NDX) and the OMX Stockholm Benchmark Index (OMXSB). The new NASDAQ-100 Sharia IndexSM (N100SI) and the OMX Stockholm Benchmark Sharia IndexSM (OMXSBSHARIA) are the first of a new family of indexes launched by NASDAQ OMX Global Index Group, which seeks to serve investors who wish to develop and maintain an Islamic investment portfolio.

The index tracks the performance of securities in their underlying indexes that meet the Shari‘ah requirements as prescribed by the Accounting and Auditing Organization for Islamic Financial Institutions and adopted by NASDAQ OMX with the guidance of the Shari‘ah advisor: BMB Islamic UK Ltd.

WI Approves Masjid The Wilson Town, WI, board unanimously voted on 17 May to approve Sheboygan County’s first mosque. Local Muslims, who have lived here for some twenty-five years, are elated that they no longer have to drive to Milwaukee, Green Bay, or Appleton to pray in a mosque. Many of the area’s Muslims came here as refugees, especially those from Bosnia and Albania.

Dr. Mansoor Mirza, a Pakistani-American physician, bought the 5,000 sq. ft. building on a four-acre lot in Oostburg, WI, and then leased it to the Islamic Society of Sheboygan County (islamicsocietysheboygan.com). Mohammad J. Hamad serves as imam.

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NATIONALNEWS PBS Airs “God in America”

Muslims Face University Ban The University of California at Irvine (UCI) has recommended suspending the university’s Muslim Student Union for allegedly coordinating the actions of ten non-violent student protestors who interrupted the Israeli ambassador’s public speech in Feb. 2010.

In a 26 July letter addressed to Chancellor Michael Drake, fifteen California-based civil rights organizations and professional bar associations said that the suspension would deprive hundreds of current and future Muslim students of their First Amendment right to freedom of association. They also stated that the recommended ban is unparalleled in its severity, constitutes selective enforcement, and sets a dangerous precedent that affects all groups whose views are opposed by campus officials and influential outside groups.

The letter requests that the administration abandon any punitive measures and states that banning the group will memorialize UCI as a campus that violates its students’ constitutional rights.

NY Shura Appoints Executive Director

O

n 22 July, the Majlis al-Shura of New York announced Zaheer Uddin’s (founder and president, Internet Islamic University; former three-time president and long-serving secretary general, ICNA) appointment as executive director. He will be responsible for day-to-day operations and represent it, along with the executive committee, in media and public affairs as well as with all levels of governmental officials.

Zaheer Uddin, who brings more than thirty years of North American executive experience to his new post, has founded many North American Islamic institutions, among them the MSA, Montreal Chapter; “The Message International”; The Fatimah Masjid, Montreal; the Muslim Community Center, Montreal; the Institute of Islamic Studies, New Jersey Young Muslim for Faith & Action (now the Young Muslim); and the Center for American Muslim Research and Information. He has also published articles on Islam and Muslims in America and authored the two-volume “A Handbook of Halaal & Haraam Products” (1994 & 1998), a database of more than 12,000 commonly used household products.

The Majlis was established in 1990 by area mosques as the New York metropolitan area’s unifying federation of Islamic organizations. The executive committee comprises Imam Siraj Wahhaj (vice president), Imam Talib Abdur Rashid (vice president), Syed Sajid Hussain (secretary), Imam Abdul Azeem Khan (treasurer), Imam Aiyub Abdul Baqi, and Imam Charles A. Bilal (members).

16 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

“God in America,” a six-hour documentary coauthored by the American Experience and Frontline that explores the historical role of religion in America’s public life, will air over three consecutive nights on PBS beginning on 11 Oct. The series interweaves documentary footage, historical dramatization, and interviews with religious historians to learn how religious belief has shaped American history and what role religious ideas and spiritual experience have played in shaping the social, po-

litical, and cultural life of the world’s most religiously diverse nation.

Examined are the potent and complex interaction between religion and democracy, the origins of the concept of religious liberty, and the controversial evolution of that ideal in the nation’s courts and political arena. Also considered are the roles that religious ideas and institutions have played in social reform movements from abolition to civil rights, the impact of religious faith on conflicts from the Revolution to the Cold War, and how guarantees of religious freedom created a competitive religious marketplace. It also explores the intersection of political struggles and spiritual experiences in the lives of key historical figures.

Major funding was provided by The Pew Charitable Trusts, the Fetzer Institute, the Corporation for Public Broadcasting, and public television viewers, with additional support from The Arthur Vining Davis Foundations.

How to Submit a Letter to the Editor Islamic Horizons welcomes letters about any article that has appeared recently in the magazine. A letter must include the writer’s mailing address, telephone number, and e-mail. We may edit letters for clarity, civility and accuracy, and they may be shortened for space requirements. We regret that we are unable to acknowledge letters.

Lettersforpublicationshouldbee-mailed to horizons@isna.net.

Tips on Writing a Letter to the Editor:

• Write concisely and clearly.

• Keep it to 150 words at most.

• Letters are not rejected for publication because of their political coloration. On the contrary, Letters to the Editor is a forum for a variety of voices. Some criticize, some seek to set the record straight, some want to add a different perspective or expertise to an issue. We welcome them all: the agreers, the dissenters, the critics, the curmudgeons and even those who are happy with us.

• Islamic Horizons and its parent, the Islamic Society of North America (ISNA), reserve the right to include a response to any letter they deem.

• We do not accept open letters, and we do not publish letters sent in a coordinated letter-writing campaign.

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(clockwise) Dr. Mattson addresses her last convention as president; Habibe Ali keeps ISNA information; Dr. Tariq Ramadan addresses packed sessions

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ISNA 47TH CONVENTION

Service to Humanity

‘‘

Dangers arise when a community becomes a community of spectators, rather than individuals who take action and commit themselves to a greater cause,” declared Dr. Tariq Ramadan during his keynote speech at the 47th annual ISNA Convention held in Chicago on Independence Day weekend.

Dr. Ramadan reminded listeners that one of God’s names, al-Rahman (the Merciful), urges us to act with empathy, to want for one’s fellow Muslim what one wants for himself/herself—and, one hopes, to work toward furnishing those desires for their fellow Muslims. His message reflected the convention’s theme, “Nurturing Compassionate Communities: Connecting Faith and Service,” which was inspired by Qur’an 5:2. Continuing his emphasis on education, which he defined as the “very essence of the faith,” Ramadan noted that Muslims should be actively engaged in the yearning for truth.

He asked them to transcend their differences and have true respect for each other in their quest. After remarking that the community’s much-needed unity should not degenerate into uniformity, he went on to stress the importance of Muslim involvement in broader social issues: “We must ask ourselves who do we serve; power or justice; money or truth? As Muslims, we have to serve all the people around the world.”

BY THE CONVENTION REPORTING COMMITTEE SEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 19

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ISNA 47TH CONVENTION

(clockwise from above) Imam Siraj Wahhaj accepts the Community Service Award from Dr. Mattson; Ahmed ElHattab presents the state of ISNA projects; attendees enjoy another fulfilling lecture; Safaa Zarzour assures ISNA donors of consciously applying their funds

Imam Siraj Wahhaj (chair, Muslim Alliance of North America; imam, Masjid Al-Taqwa, Brooklyn) received the 2010 Community Service Recognition Award for his many years of active engagement with ISNA, including his service as a vice-president and as a member of the Majlis al-Shura and ISNA Planning Committee. Launched eleven years ago by ISNA, the community service award honors the exemplary service rendered to the community by the late Mahbub Khan. Ahmed ElHattab (executive director, ISNA Development Foundation), stated: “Imam Siraj has a long history of dedicated service to his community. He has worked tirelessly to rid the streets of Brooklyn from crime, drug abuse, and violence, with awards and recognition from the Brooklyn Police Department, among others.” Some 600 people attended the event.

At the community service luncheon, Safaa Zarzour (secretary general, ISNA), calling for greater community participation in ISNA, asserted ISNA’s commitment toward serving and uniting Muslim Americans. “One of the most pressing issues we are facing now is our ability to connect with our affiliates and grassroots organizations. ISNA promises to create

programs that connect Muslims with one another across the US. Your help today is going to be used wisely to help get ISNA where it needs to be in our communities.”

Neighborhood to Neighborhood An informal survey conducted by Mehrunisa Binta Qayyum, who was assigned by ISNA to travel from neighborhood to neighborhood to conduct preconvention outreach, found that Chicago’s various Muslim communities have formed every type of organization that one can hope for in a cosmopolitan city. In addition to humanitarian, youth, education, advocacy, media, and women’s service organizations, Chicago’s Mosque

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Foundation has adopted environmentally friendly measures that won it an award for installing solar panels. The city’s Muslims, she reports, enthusiastically welcomed opportunities to publicize the ISNA Convention by putting up convention posters, displaying flyers, and organizing by the hundreds to volunteer during the convention.

Thousands of North American Muslims utilized America’s Independence Day long weekend to attend the 47th Annual ISNA Convention on July 2-5. After their arrival, attendees were treated to educational and spiritual lectures, Islamic art, groundbreaking films, opportunities to network with Muslims, hot bargains at

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(clockwise from above) Chicago volunteers of all ages help run the convention; Abdul-Malik Mujahid; Imam Mohamed Maged

the bazaar, and much more. This year’s series of lectures, ranging from family dynamics to Facebook, earned special attention for its variety and relevance and was accessible to and inclusive of all Muslims — be they born in America or elsewhere, new to Islam or born in Islam.

Foremost among the subjects covered was the family, one of the basic units of our community.

Nearly ten thousand people attended the main Saturday night session. Rashad Hussain (US Special Envoy to the Organization of the Islamic Conference) read a letter from President Obama highlighting the positive engagement of the Muslim community and ISNA in his “United We Serve” campaign. Dr. Ramadan reminded everyone that “working for unity does not mean working for conformity …

Remember that compassion towards one’s self is also important. If you come with sincerity, God will come with love.”

Imam Hamza Yusuf emphasized the importance of acquiring a proper understanding of religion while urging the promotion of accurate and accredited scholarship. “Religion is more powerful than any temporal government,” he declared,

About thirty thousand North American Muslims utilized America’s Independence Day long weekend to attend the 47th Annual ISNA Convention. for it “is powerful. But it is also dangerous. Our religion is a beautiful religion and it is being made ugly by the acts of fools.” The session closed with final remarks from Shaykh Ali Gomaa (Grand Mufti of Egypt), who shared his vision of community and compassion.

The convention was also an opportunity for attendees to meet with Muslim and non-Muslim scholars, researchers, community and faith leaders, and innovators of new ideas in technology and community service. Among these groups and leaders were Dr. Hassan Abbas (Quaid-iAzam chair, South Asia Institute, Columbia University), Dr. Umar F. AbdAllah (general director, Nawawi Founda-

tion), Omar Ahmad (co-founder and CEO, SynCH Energy Corporation), Dr. Parvez Ahmed (University of North Florida), Aisha al-Adawiya (founder, Women in Islam, Inc.), Salam Al-Marayati (executive director, Muslim Public Affairs Council [MPAC]), Sheikh Alaeddin Albakri (founding board member, InnerCity Muslim Action Network [IMAN]; imam, Saratoga Masjid, CA), Dr. Zainab Alwani (program director and adjunct professor, Arabic and Islamic Studies, Northern Virginia Community College), Mazen Asbahi (principal, Asbahi Law Group, Ltd.), Rep. André Carson (D-IN), Asma Hanif (chairperson, Coordinating Council of Muslim Organizations of Greater Washington, DC), Dr. Maher Hathout (senior advisor, MPAC), Ayesha K. Mustafaa (editor, “Muslim Journal”), Dr. Rami Nashashibi (executive director, IMAN), Dr. Rashid Nizam (president, North American Bangladeshi Islamic Community), Zarqa Nawaz (creator of “Little Mosque on the Prairie”), and Sohaib N. Sultan (Muslim chaplain, Princeton University).

Several sessions revolved around how to develop a culture of public service. The

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ISNA 47TH CONVENTION “Government Outreach to the American Muslim Community” session focused on how to seek federal employment; the speakers specifically noted the importance of involvement outside the political sphere to move Muslims into the mainstream. Rashad Hussein spoke about building bridges in the political arena as well as in technology, medical science, social science, and entrepreneurship. “The era of ‘us vs. them’ is over when it comes to government relations between Muslim Americans and the US government,” he said. In “Culture and Politics: The Mainstreaming of American Muslims,” speakers explained how being a Muslim in America is unlike being a Muslim any-

where else. Other sessions, such as “American Muslims and National Security,” focused on facilitating an open and honest discussion within Muslim communities to ensure that all voices are heard. Kamran Memon (founder, Muslims for a Safe America) asserted that well-meaning and concerned individuals who lack the proper information with which to form and articulate their positions resort to arming themselves with emotion alone. According to Memon, when their emotional argument is ignored “they begin to feel isolated; they feel as if no one is listening to them.” As a result, Memon believes that part of the population ends up feeling disengaged at

best, angry at worst.

To promote the inclusion and support of a variety of Muslim interests, ISNA hosted its annual film festival, art exhibit, entertainment session, matrimonials banquet, bazaar, special health screenings, meet-the-author program, and many other events. Dr. Mukhtar Ahmad (director, ISNA Programs Department) stated, “ISNA supports the positive growth of all areas of our community and is pleased to offer many platforms of expression from our community at the convention each year in the form of special events.”

Matrimonials Coordinator Rabia Khan remarked: “The matrimonials ban-

First-Timers

BY FATIMA NOUBANI

“THIS WOULDN’T HAPPEN TO BE YOUR FIRST TIME AT THE ISNA CONVENTION, WOULD IT?” Yes. The first-timers were there, some walking around with a friend, getting settled in as a family, or about to leave.

For those of you who remember your first time at the ISNA Convention, you may recall the plethora of emotions that came along with that experience — a feeling relived to some extent at every convention, but never so raw or groundbreaking as the first time.

One woman, sitting with her friend while enjoying a yogurt parfait, interrupted her chatting to say that this was her first time here and that the matrimonial event had first caught her interest. She had traveled from North Carolina after hearing about the convention from a friend. As a woman born and raised in America and in a non-practicing environment, this event was an ideal opportunity for her to meet a potential husband.

While she commented that the matrimonial event could be improved, she was impressed by the bazaar, which reminded her

of shopping in Lahore. Finding the volunteers helpful and the speeches inspiring, she hopes to return next year.

Rabiah, who traveled from Canton, MI, with her husband and two children, was very impressed. For her, the draw lay in the opportunity for her children to see so many Muslims together. She viewed it as a break from living in a bubble with busy schedules — a break that she could use to meet new Muslims, learn more about Islam, and mingle with the community. She enjoyed shopping in the bazaar and interacting with the vendors face-to-face instead of online.

The volunteers were especially welcoming, she pointed out, recalling one young man who was so well-mannered that she remembers him like a little brother. “Keep it up,” she says, thanking everyone.

Maria had known about the convention for years, but only made it for the first time this year. Walking with her friend Christina, she says she had always heard good things about

22 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

the convention; however, it was a bit pricey for her. The lectures were especially enlightening, and she felt that she could connect with such featured speakers as Imam Suhaib Webb and Tariq Ramadan. Their knowledge of Islam, she added, paired with their practical and relevant advice to today’s issues were a breath of fresh air.

She was glad to get her questions answered, for her dealings with imams had largely resulted in misunderstanding and frustration. Overall she felt it was a good experience, one she would like to repeat.

Saeeda, who came with her family on the recommendation

of friends, found it to be a huge, very diverse social event. She comes from an active Muslim community in Tennessee; however, they have no events attended by so many Muslims. For her, the driving force for coming was the educational opportunity it offered her children. The Muslim environment, coupled with the wide array of scholars and speakers, was the best motivation for making the trip.

The first-timers had a lot of positive things to say, and their feedback is definitely valuable.

________________________ Fatima Noubani, who served on the Convention Reporters Committee, is a former president of AlMaghrib Institute.

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Dawud Wharnsby Ali invites children to a sing-along

quet is always met with much excitement from community members, and this year was no exception.” According to her, the event “reached maximum capacity for female participants early Saturday, and quickly filled up with male participants as well.” As “ISNA is dedicated to supporting strong marriages and families,” she declared that the convention was filled with family experts and sessions dedicated to nurturing compassionate families, children, and marriages. ISNA staff are discussing the possibility of expanding the matrimonials banquet next year, while keeping the quality of the banquet, to accommodate the growing demand each year for this service.

Artistic expression of all kinds was in full bloom at this year’s convention, and attendees mingled directly with artists as they examined all forms of calligraphy, watercolors, wood carvings, and other artworks inspired by Islam and our community.

Sunday night’s entertainment session was headlined with Islamically inspired musical performances by Maher Zain and Dawud Wharnsby Ali, as well as poets, comedians, and spoken-word artists.

Artistic expression of all kinds was in full bloom at this year’s convention, and attendees mingled directly with artists as they examined all forms artworks inspired by Islam and our community.

The film festival hosted fifteen films, and many producers were on hand to take questions from audience members about what had inspired them. Film Festival Coordinator Omar Malik remarked: “The movie showings were really successful, and it was great to see the diversity of audience members as they celebrated the hard work of our community members.”

The bazaar was packed with more than 500 booths, where bargains were made in Urdu, Arabic, English, Farsi, and Chinese for sparkly jewelry, beautiful clothing, and services. Racing around the

bazaar were a group of teenagers on a desperate search for the famous halal rice crispy treats. In the words of ten-year-old Zahra Malik: “They’re the best!”

The ISNA convention is host to sessions for all age ranges and is really three events under one roof, as both the MSA and MYNA also use this occasion to address the convention theme at their own level. As a national event, the ISNA convention especially energizes the host community as its members join hands to organize the activities and welcome guests from all over the continent. Of course, there are the tireless volunteers, such as convention chair Abdul Wahab who dedicate themselves to 24 hour oncall shifts during the convention. Addressing the opening session, Zarzour expressed his deep gratitude to those who made this year’s events possible: “We are so thankful to all who attended this convention, all the volunteers, the wonderful Chicago community, and the Council of Islamic Organizations of Greater Chicago … ISNA cannot do this alone and we were humbled to see so many community members in attendance and hope to continue our work with the Chicago commuSEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 23

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ISNA 47TH CONVENTION

(clockwise from above) The daily prayers were attended by thousands; the bazaar has something for everyone; information about ISNA projects was at hand

nity and attendees throughout the year in their local communities.” These volunteers include program committee chair Sami Catovic, steering committee chairs Dr. Zaher Sahloul and Tasneem Osmani, vice-chair Mir Khan, and security chief Omar Chohan — all supported by more than a dozen subcommittee chairs and hundreds of community volunteers, ranging in age from youth to retirement.

Many other Muslim organizations attended the convention to reach out and network with interested parties. Among them were India Muslim Relief and Charities (IMRC), the North American Bangladeshi Community (NABIC), Zaytuna College, the Kashmiri American Council (KAC), Muslim Advocates, the Council for the Advancement of Muslim Professionals (CAMP), the National Association of Muslim Lawyers (NAML), American Muslim Health Professionals (AMHP), the Muslim American Journalists Association (MAJA), American Muslim Scientists and Engineers (AMSE), the Zakat Foundation, various councils of Islamic organizations (from Chicago, southern California, Michigan, Washington DC, the Midwest), the Turkish

Lecturers addressed Facebook concerns, healthy marriages and families, the roles of the elderly in mosques and communities and green solutions for the home.

Symposium, the North American Fiqh Council, the Bosnian American Community, Sound Vision, the Medina Institute, and Islamic Relief.

The immensely popular meet-the-author panels brought together authors and readers of works ranging from fiction and contemporary issues to Islamic thought, traditions, and scripture. Each session offered an inspiring glimpse into the various works and the artistic minds who presented them. Dr. Ramadan spoke to a full house about his new “Radical Reform: Islamic Ethics and Liberation” (Oxford University Press: 2008), which analyzes how Muslim scholars interpret and

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apply their central texts. He advocates a comprehensive approach that utilizes a spiritually pragmatic understanding of contemporary challenges. Dr. Sherman Jackson delved deeply into the African Americans’ rich history as he discussed his “Islam and the Problem of Black Suffering” (Oxford University Press: 2009).

He warned: “Religion will die due to the uneventful occurrence of apathy; but irrelevance is not just a black or white issue. Muslims are the bearers of a 1,400 year tradition. We must show up in an appropriate context to display our religion in the proper way.”

Among other works were Irfan Ahmed Khan’s “Understanding the Qur’an” and nasheed artist Wharnsby Ali’s “For Whom the Troubadour Sings,” a collection of inspiring lyrics from communities and faiths around the world.

Family, Youth, and Technology Lecturers addressed Facebook and Twitter concerns, healthy marriages and families, the roles of the elderly in our mosques and communities and green solutions for the home. With nearly 400 million users on social networks like

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Facebook, social media is believed by many to be here to stay. Speakers stressed that such networks are the facilitators — rather than the sources — of problems.

Dr. Omar Mahmood, speaking on the panel on “Shielding our Hearts: Facebook, Twitter, and the ‘Me’ Generation,” explained that many hit the “send” button without realizing that every word, photo, and insult is recorded.

Others agreed, adding that parents must be aware of the challenges faced by their children and respond accordingly.

“Peer pressure is only a greater force than parent pressure when parent pressure is absent,” Iyad Alnachef (director, ISNA Youth and Programming Department) proclaimed, suggesting that parents instill values in their children that will follow them online and into the rest of the non-Wi-Fi world (“Facebook, MTV, and Beyond”).

With 50 million tweets per day and Youtube as the second largest search engine in the world, social media is a powerful tool. Some use social media sites to smear Muslims and Islam. That is why “we need a community of dynamic Mus-

lims with their own spin, their own voice, and who engage all these forms of media and are able to clear the name of Islam,” said Wajahat Ali at the ISNA “Blogistan 2.0: Muslims, New Media and Civic Engagement” session.

Speaking in the MSA session entitled “Overpowering Inner Desires,” Dr. Aneesah Nadir (Sakinah Healthy Marriage Initiative) addressed sexuality in society stating, “On the one hand we do not talk about it, and on the other hand it is in our face all the time.” According to Nadir, neither extreme succeeds and parents must realize that “if you don’t talk to them

The kindness to which Imam Mohamed Magid refers is not gifts or money; rather it consists of meaningful gestures, or “love language” as Dr. Aneesah Nadir termed it.

(youth) , someone else will.” She also encouraged attendees to take advantage of trained professionals who can give effective advice tailored to our beliefs.

“There is compassion in communication. … We need to find a way to talk about it, because it affects all of us in one way or another. We need people who can give us good guidance instead of making us feel ashamed.”

“Love can come in many shades,” Shaykh Yaser Birjas (imam, Islamic Center in El Paso, TX; instructor, AlMaghrib Institute) remarked to the crowd late Friday evening at a “Rethinking Romance” session. While love for our brothers and sisters in Islam is very important, to foster the compassionate society that God promotes, one must have self-respect and know one’s hopes, goals, and wishes before one can love others positively. In part two of this session, Imam Tahir Anwar (South Bay Islamic Association, San Jose, CA) suggested that the tough stuff begins after the spouses say “I do.” According to Anwar, a husband and wife must then adapt to and care for each other beyond mere attraction. Real relationships are

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ISNA 47TH CONVENTION not as Hollywood and Bollywood depict them; rather, both spouses must strive to love and take care of the other unselfishly; they must be ready and willing to learn about their partners and relate to them.

The Prophet (salla Allahu ‘alayhi wa sallam) stated, “The best men are those who are the best to their families” and that he was the best man to his family.

Birjas reminded listeners of the Prophet’s relationship with his wives, particularly Aisha, with whom he used to race (Abu Dawood, hadith no. 1079). Dr. Nadir commented on this hadith in “Keys to a Happy, Healthy Marriage,” a session that filled each seat and overflowed with standing attendees. “Laugh and play together,” she urged them. Follow the ex-

ample of the Prophet, whom Aisha described as a man who laughed and smiled often. Imam Mohamed Magid (vice president, ISNA-US) reasoned that human relationships begin with compassion and mercy. To evaluate a marriage, one must ask how much kindness one shows to one’s spouse. In Surat al-Rum (Qur’an 30), God mentions that mercy and kind-

Building Bridges

BY SARAH THOMPSON

REACHING OUT TO PUBLIC OFFICIALS AND FAITH LEADERS IS AN IMPORTANT ASPECT OF THE ISNA CONVENTION. This year several members of the interfaith community and government officials were present as both speakers and attendees.

ISNA President Dr. Ingrid Mattson welcomed more than 70 national Muslim and interfaith partners to the Presidential Reception for Dignitaries, which provided an opportunity for the leaders to network and strengthen bonds.

Dr. Mattson and Imam Mohamed Magid (vice president, ISNA-USA) hosted a breakfast for government officials, which was attended by ISNA leadership, along with more than 50 national Muslim leaders.

Representatives from the federal government included Rashad Hussain from the White House, Mazen Basrawi (Department of Justice), George Selim (Department of Homeland Security), and Dr. Ishrat Husain (USAID). Muslim leaders raised several issues, including terrorist watch lists, travel problems, visa, and religious accommodation in the military. Federal officials promised their cooperation to find resolutions to those issues.

Dr. Mattson also chaired a luncheon to honor Shaykh Ali Gomaa and Prof. Tariq Ramadan, which was attended by more than 60 Muslim scholars and leaders of various Islamic organizations and provided an opportunity for all to learn from Shaykh Ali, who spoke

to attendees about the misunderstandings of Islam and its effect on the image of Islam, stating, “In its correct understanding, Islam focuses on ethics, morality and cooperation.” Shaykh Ali also condemned violence in the name of Islam and urged the promotion of peace and compassion within our communities.

ISNA and the Council of Islamic Organizations of Greater Chicago (CIOGC) hosted the 13th Annual Interfaith Unity Banquet, bringing together more than 200 diverse interfaith leaders from Chicago and across the nation to honor the Northern Illinois Conference (NIC) of the United Methodist Church. The Rev. Amos Oladipo (pastor, African Methodist United Church) accepted the plaque on behalf of the Northern Illinois Conference.

United Methodists adopted an official resolution to work with Muslims in 1992.

Dr. Sayyid Syeed (national director, ISNA Office for Interfaith and Community Alliances [IOICA]) said that NIC was presented with the 2010 Unity Award for its dedicated contributions to interfaith relations and the advancement of peace, justice and community cooperation.

He added, “Additionally, the NIC has worked closely with the Muslim American community for many years and collaborates

26 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

Shaykh Ali Gomaa stressed that “in its correct understanding, Islam focuses on ethics, morality and cooperation.” _____________________________________

with the interfaith community to improve the image of Islam throughout America.” IOICA and NIC, Dr. Syeed said, “have many years of interfaith service and ISNA looks forward to many more with all those in attendance at this year’s Unity Banquet to build strong compassionate communities that are free of prejudice and negativity.” He remarked that IOICA is housed in the famous Methodist Building on the Capitol Hill, directly next door to Supreme Court and the Senate Building in Washington DC. Dr. Kinnamon especially cited Shaykh Ali for his support and strong voice on behalf of the Coptic Christians of Egypt.

Kareem Irfan (president, Council of Religious Leaders of Metropolitan Chicago) served as master of ceremonies. Attendees includ-

ed Shaykh Ali Gomaa, Rabbi Jeremy Schneider (Union for Reform Judaism), Rev. Dr. Thomas Baima (vice president and provost, Mundelein Seminary), Dr. Michael Kinnamon (general secretary, National Council of Churches), Tasnim Osmani (vice-chair, CIOGC), and Safaa Zarzour (secretary general, ISNA).

Speakers centered on this year’s theme, “The Role of Faith Communities in Compassionate Service to Society,” and covered topics from the theological foundation of interfaith dialogue by Shaykh Ali Gomaa to discussions of interfaith successes between ISNA and its partners in the Catholic, Jewish, and Methodist communities, among others.

CIOGC interfaith committee cochair Dr. Shakir Moiduddin said, “Muslims need to join people from other faith groups to serve the community.”

_______________________ Sarah Thompson, a former ISNA Fellow, is ISNA Communications Coordinator.

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(clockwise from above) Rep. Andre Carson; Convention program committee chair Sami Catovic introduces the program; Texas congressional candidate Dr. Masarrat Ali (center); Rashad Husain

ness between spouses is one of His signs, underscoring their importance to the marital relationship.

The kindness to which Imam Magid refers is not gifts or money; rather it consists of meaningful gestures, or “love language” as Dr. Nadir termed it, for example, helping an exhausted mother by washing the dishes or taking out the trash, much as the Prophet used to help his wives with the household chores. He stressed that helping one’s spouse is rewarded more than helping anyone else.

“If his wife asks for water,” Magid said, “he should ask her if she would like ice too.” “Extra credit,” he added with a smile. “I cannot overburden my wife, cannot make demands, cannot give a list and expect delivery,” Imam Magid explained.

Neither does he come home to criticize. At the same time, he laughingly continued, “wives must not come to the door with bills in hand before their husbands have even taken off their jackets.”

“Why do people reserve kindness for outside the home,” he asked. “Demonstrating kindness to one’s wife or husband may require extra effort, but it is the most worthy effort — so show affection to

Rashad Hussein, US Special Envoy to the OIC, spoke about building bridges in the political arena as well as in technology, medical science, social science, and entrepreneurship. each other. Walk side by side. Let the children see you hold hands. Consult each other and compromise. Pledge not to call each other names. Always maintain respect for one another. Know each other’s expectations.”

Attorney Zarinah Nadir emphasized spousal expectations in her discussion on preparing for marriage. “God determines the success of a marriage,” she said, “but you have to do your best and then trust in Him. Know your intended spouse before putting down a deposit on the banquet hall.” She recommended texts like Munira Lekovic Ezzeldine’s “150 Questions to

Ask before Getting Married” (Izza Publishing: 2003), and advised people not to make assumptions but to corroborate their information. While one cannot know everything about his/her intended spouse, she stated, “there are things we will not know and things we can know. Be real and honest, as it is better to suffer some embarrassment or awkwardness asking questions than to spend years in an unhealthy, unhappy marriage.” The session stressed that one is obliged to be informed about his/her intended spouse before making life-long promises. Basic questions do not indicate “pickiness,” as one audience member suggested; they indicate informed consent and reduce the risk of divorce. Nadir also encouraged premarital counseling — a “reality check,” Magid extrapolated, and an important resource for navigating different cultural norms — and prenuptial agreements.

Attorney Azam Nizamuddin concurred, saying: “Prenuptial agreements carry more weight in American courts because judges are leery of ‘religious documents,’” as a marriage contract may be deemed. “Avoid ambiguous language that can be contested in court,” he adSEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 27

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(clockwise from above) Dr. Altaf Husain stresses his point; Imam Zaid Shakir; waiting for turn at the convention registration booth; Shaykh Hamza Yusuf

vised. Although one can find templates for prenuptial agreements in a Google search, he recommended seeking an attorney’s approval of the final draft to ensure its validity and enforceability. Parties can include the same clauses in their prenuptial agreements as in their marriage contracts, for example, stipulations on divorce and polygamy. He also reiterated Nadir’s warning about respect.

Physical or verbal abuse (e.g., repeated insults over the years) is the number one cause of divorce that he has seen (“Protecting the Rights of Marriage and Divorce: Using Legal Tools”).

Dr. Muzzammil Siddiqi (chair, Fiqh Council of North America) declared that polygamy is not only forbidden in America but that the Qur’anic states: “If you cannot do justice, then marry only one.” If a man can have only one legal wife according to local law, then the “illegal wife” cannot pursue her rights. Therefore, according to him, she is denied justice. Given this fact, he asserted, men should not practice polygamy in America. Follow the law of the land, the Prophet said, unless it violates the law of Islam — and there is no violation in practicing monogamy, Sid-

All of the convention’s main sessions were broadcast live on the ISNA website and seen in sixty-two countries, says ISNA database manager Mahmood Akhtar. diqi explained, in the hopes of furthering a healthy Muslim family.

On family, speakers had much to say this year. In “Family: Secret Ingredients,” speakers urged more efforts towards communication between parents and children, advised against lecturing, and encouraged two-way conversations and an environment of openness from an early age. Talk about everything, not just about the serious stuff. Get to know your children so you can develop a relationship with them. Educator and mother Magda Saleh described the recipe for success: mutual respect, high expectations,

28 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

communication that is equal parts listening and speaking with — not at — someone, faith in one’s children, and allowing independence, empowerment, and collaboration with the “village.” Realize that you are not responsible for dictating every part of their lives. Guide them toward what is good, instill basic Islamic principles in them, and facilitate their interests and passions (provided they are not haram or harmful).

Speakers also discussed the importance of respecting parents and the roles of family elders. Achmat Salie (counselor, youth director, and university professor) asserted, “To honor elders is to honor Islam and to glorify elders is to glorify God.” Salie continued, “In the Qur’an, glorification of one’s parents is placed right after glorification of God.” Dr. Ihsan Bagby (member, ISNA Majlis al-Shura) revealed that about 30% of Americans are 55 and over and 13% of them are Muslims — a population that cannot be ignored.

Dr. Afshan Hafiz-Ahmed (board-certified in family medicine, geriatrics, and hospice/palliative medicine) said that retirees “can look at yourselves as empty nesters or instead as free birds.” She also

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emphasized the importance of young people volunteering at nursing homes or providing personal services to the elderly, such as taking an elderly neighbor to Friday prayer or giving him/her a ride to the grocery store. Dr. Iqbal Unus, meanwhile, described the richness that the Muslim elderly bring to the community with their education, wisdom, and skill.

He reminded the audience of the community’s obligation to create social circles and learning opportunities for its elderly members in order to promote their mental health.

To accommodate those who could not attend this year’s convention, ISNA’s IT Department revived the practice of live

broadcasting certain events. All Saturday and Sunday main sessions were broadcast live on the ISNA website and seen in sixty-two countries. Mahmood Akhtar (database manager, ISNA) lauded the Chicago volunteers: “ISNA had a very dedicated IT volunteer team this year who were always ready to address technical challenges that arose during the convention. … We are very grateful to all of them for their around-the-clock dedicated support.”

Nurturing Compassionate Communities Beyond the family unit, the convention’s sessions focused on improving commu-

nities as a whole by “connecting faith and service.” This important topic was addressed by Shaykh Hamza Yusuf and Imam Suhaib Webb, among many others, who warned that religion can be a powerful, dangerous tool in some hands and a positive tool in others, provided that people can find the middle ground between integration and radicalism. Presenters also spoke of the need to dismantle negative stereotypes from within a community and that the Muslim story must be told in film, television, and print. Tayyiba Taylor (founder, “Azizah” magazine) and Michael Wolfe (producer and writer for Islamic specials on “Nightline” and “National Geographic”), encouraged Mus-

MuslimandAmerican

BY YSRA ZARZOUR

THE CONFERENCE PROGRAM HELPED MUSLIM YOUTH ATTAIN A BETTER UNDERSTANDING OF CITIZENSHIP. Milestones matter. The teenoriented Muslim Youth of North America (MYNA) celebrated its twenty-fifth year anniversary at this year’s ISNA Convention.

This year’s MYNA Conference centered on the theme “The Ummah: Then and Now, Looking Back and Moving Forward.”

Today, several MYNA graduates serve the MSA and ISNA. MYNA planners did an excellent job of creating a program that reflected the convention’s main theme: “Nurturing Compassionate Communities” and connecting it to the MYNA theme. While the many sessions encompassed a wide variety of important topics, all of them were connected to learning to love who we are as Muslim Americans as well as fellow Muslims. Due to this unified theme, youth in attendance found themselves empowered and able to nurture their inner compassion. This is especially necessary as a main issue youth seem to be facing today is “fitting in” to mainstream society.

Among the outstanding pan-

els was “Islamic Threads in a Red, White, and Blue Tapestry,” for it discussed and explained to youth that even though the majority of Muslim youth live in a country that differs greatly from that of their parents, there is as much good to be gained (as well as bad to be avoided) here in America. After attending several sessions, many youth left feeling and commenting that America is just as much their country as anyone else’s and that they have the responsibility and honor of creating a more unified Muslim community in order to be accepted into mainstream society. This was empowering.

Although each session was beneficial, some speeches stood out above all the rest.

One of those included “Tasting Transience, which offered a clear understanding of how little time we truly have on this Earth. Attendees realized how important it is not to waste our time with gossiping, arguing, and other insignificant acts, but instead to use it to improve our-

selves and our Ummah. The session entitled “The Ummah: Then and Now” recounted the great minds that have dominated our history, from Prophet Muhammad (salla Allahu ‘alayhi wa sallam) to his Companions and various Muslim scholars and inventors, and helped relate them and their ideas to the lives of youth today. Although this could have become complicated, it was not, and the speakers did a wonderful job. One particularly impactful session, “Change Within: Evaluating the Muslim in the Mirror,” stressed the obligation of Muslims to constantly work to improve themselves and help fellow Muslims improve themselves also. The takeaway theme for many was that Muslims should not to be distracted

by what the West has to offer; rather, they should be true to themselves and do what is right in Islam, not culture, in order to nurture compassionate communities.

In addition to MYNA events, national MYNA leaders participated as speakers in the ISNA Convention’s main sessions and press conference and assisted with two of the largest special event fundraisers hosted by ISNA. Their inclusion in these key convention sessions and events further solidified ISNA’s dedication to nurturing compassionate leaders of tomorrow in the youth of today.

________________________ Ysra Zarzour is a contributing editor and reporter for “The Constellation,” put out by the Universal School (Bridgeview, IL), where she is entering her senior year.

SEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 29

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(clockwise from above) Azhar Azeez leads a fundraising appeal; Dr. Mattson presents an award to the Rev. Amos Oladipo (pastor, African Methodist United Church); Dr. Jim Zogby; Sign language service provider

lims to follow and learn from the example of “Ebony” and “Jet” magazines, both of which fought the negative media depictions of African Americans by portraying them in a positive light. Comedian Dean Obeidallah provoked smiles when he encouraged audiences to pursue humor as a means to weave the Muslim image into the national fabric in the “Media, Perception, and Social Influence” session. “Muslims have a great sense of humor,” he said.

Without these efforts, speakers warned, our community will become marginalized and unable to identify with the national picture. Moreover, as Obeidallah lamented, repeated negative television depictions of Muslims affect our self-image in unfortunate ways. More emphasis needs be placed on journalism, filmmaking, writing novels, and so on as honorable professions and given the same regard as doctors, lawyers, or engineers. Only then will Muslims begin to shape their own image.

Ibrahim Hooper (national community, Council of American-Islamic Relations) emphasized the need to present the community’s growing diversity. “Islamophobia and opposition toward the Muslims in

general have grown at an alarming rate in the past few months,” he said. When a conflict arises, the community’s entire spectrum should be represented, rather than a single imam. He reiterated that in order to give the media an accurate portrait of the community, more young people must become involved in journalism, create Islamic networking groups, and build lasting media relations.

Shaykhs Yasir Qadhi and Birjas, meanwhile, referenced the Prophet’s life as a model for national participation. Qadhi mentioned the Prophet’s efforts to create an alliance among tribal chiefs to ensure that the poor and weak community members were not oppressed by those with more physical or clan strength — a cause of which the Prophet was proud. Muslims should work for causes, he said, such as fighting poverty and oppression (“Nurturing Compassionate Communities”).

In another session, Imam Yusuf Kavakci (founder, the Qur’anic Academy) spoke on the importance of well-trained imams shoring up our communities and our mosques. He described a qualified imam as “one who is flexible, knowledgeable in comparative religion, and under-

30 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

stands cultural diversity.” Comparing our community to a ship, he remarked that the imam (the captain) cannot sail the ship without the congregation (his crew) and that, by the same token, every imam requires a council to consult with on ideas or issues.

In constructing compassionate communities, speakers also urged attendees to consider the lessons of the prophets.

Author, imam, and director Muhammad Ninowy related the story of Prophet Yahya, who exemplified compassion in his treatment of his parents. Yahya would not eat when his mother was eating, fearing that his fingers would reach a morsel that she had seen first. Such compassion, Ninoway said, can be found in the Qur’an.

“If the ummah is the body, then the Qur’an is the soul of the body… Hold on to it.” The Prophet offers us the greatest model of compassion. Though supremely eloquent, he spent most of his time in silence, constantly in remembrance of Allah. This activity helps us to remember compassion when faced with challenges (“Trials of the Messengers: Compassion in the Face of Challenges”).

Welcoming others to this beautiful re-

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(clockwise from above) A group of attendees in rapt attention; Dr. Ghulam Nabi Mir and Dr. Alim Khandekar (bottom right) ably serve on the Founders Committee; Dr. Syeed (center) greets two community activists

ligion also demonstrates compassion.

Ustadh Nouman Ali Khan (Bayyinah Institute) discussed the individualized method of approaching da‘wah: “Islam was originally sent down as a call to moral decency coupled with a powerful [belief ] in one God. It addressed real problems of the time. Find and present Islam in nonconventional ways and share it as something beautiful.” Khan also said that we are so busy telling people what is not Islam that we are not sharing what it is. He advised people to speak effectively about our religion and control the conversation by asking the questions instead of waiting to answer them: “Know your limits and don’t get into debates. People will ask condescending questions, but never let your emotions get in the way. The biggest weapon enemies of Islam have is the ignorance of Muslims.”

Amir Mertaban (chair, Da‘wah Committee, 877-WHY-ISLAM in southern California), addressing the panel on “Effective Means of Educating Others about Islam,” agreed that Muslims giving da‘wah must “understand that each person is different and be compassionate to each individual and his/her psyche.” But

The convention was an opportunity for attendees to meet with Muslim and non-Muslim scholars, researchers, community and faith leaders, and innovators. he is also passionate about Muslims establishing a “da‘wah curriculum” in order to give it efficiently and properly in North America. Mertaban recommended seeking proper training before undertaking this effort.

In the “Reach Out and Touch Someone” panel, Shireen Ahmed encouraged practicing Muslims to reach out to non-practicing Muslims with respect and heartfelt supplication to God. Dr. Mattson, speaking about the different range of beliefs and people who make up the greater community, said: “No one is allowed to determine who belongs to the Muslim community.

Even those who sin belong.”

Muslim chaplains have to apply all of these values and virtues when dealing with non-Muslims, whether in the military, prisons, or elsewhere. US Navy Chaplain Lt. Cmdr. Abuhena Saifulislam encounters unique challenges, such as blessing foods that contain pork or leading a prayer that Christians insist be closed with “in Jesus’ name.” In “How Muslim Chaplains Can Work Effectively,” he speaks with pride of the testimonies he has heard from new Muslims, and admits these are by far the most rewarding of his responsibilities. Chaplain Refat Abdkheir explained that he prays with non-Muslims in the name of the Creator, al-Khaliq, a title with which many of the people to whom he ministers are comfortable. Abdkheir speaks of the Prophet as a mercy to all the worlds and strives to emulate him in that universal mercy.

Beyond chaplaincy, many Muslims are reaching out to improve foster community development in a variety of nonprofits and projects. Debbie Almontaser founded the Khalil Gibran International Academy, a New York City dual-language public school, and the first school in New York to focus on the Arabic language and SEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 31

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ISNA 47TH CONVENTION Arab cultures. Initially an interfaith project, the support of her community and fifteen different organizations allowed Almontaser to realize her vision.

Robina Niaz founded and directs Turning Point for Women and Families, the first nonprofit organization to address domestic violence in New York’s Muslim community. She aspires to achieve “domestic bliss” and safety in Muslim communities by remembering Prophet Muhammad’s patience with his wives and children, to whom he never raised his voice or raised a hand. No one should accept or turn a blind eye to domestic violence. Niaz asked: “Then why are women told by imams and family members to be patient with their abusive husbands? Are we really seeing Islamic principles practiced in our lives?” She also encouraged the audience to make a difference in a person’s life, for “that’s our

purpose as human beings.”

“After taking care of domestic and family needs, one must see to the needs of the community,” stated Michigan state Rep. Rashida Tlaib (D), the first Muslim woman in state legislation. She made this remark during her address to those attending the “Standing Strong: Women Creating Legacy Communities” panel. Of Arab descent and the eldest of fourteen children, Tlaib grew up in a culturally diverse community in southwest Detroit.

Her career as a social worker with no previous experience in politics made her an unpopular candidate, and she ran with strong hesitation against seven distinguished opponents. She is now serving her first term for the 12th House District.

This celebration of community and service provided by the ISNA convention structure and theme provided an opportunity for attendees to recognize the gen-

erous donations of ISNA supporters that were used to build the first house in the Green Reentry Project (GRP) on Chicago’s Southside. Dr. Mattson, Dr. Nashashibi, Imam Mohamed Magid (vice-president, ISNA), Ma‘alam Abdullah (Green Reentry Coordinator, IMAN), and other convention attendees visited this joint ISNA-IMAN project. The environmentally sound and energy efficient (green) home, which is in accordance with the Chicago Green Homes Program as well as the Chicago Climate Action Plan, provides housing and an Islamic household for formerly incarcerated Muslim men who are reentering society and their community.

Business Matters Abdul Malik Mujahid (founder, Sound Vision) stressed the importance of coalitions to professionalize our com-

Self-Expression

BY NAVEED HUSAIN

ARTISTIC EXPRESSION CAN MELD WITH LIFE’S OTHER PRIORITIES Every year, artists travel to the ISNA Convention to showcase their creativity. This year, Nadia Janjua and Bassamat Bahnasy were among those participating in the ISNA Art Exhibit.

Janjua, who started painting and drawing long before she could read or write, says art is a valuable form of expression.

“God says that He loves beauty,” she remarks, “and art is indeed beautiful.” In explaining how art can help nurture compassionate communities, Janjua states, “Art is a form of expression that allows each artist to communicate the human condition to others through its ability to cross cultural, linguistic, and racial boundaries. We have all heard the saying that a picture is worth a thousand words, and each piece of art, no matter what it is — painting, photography, or film — speaks novels and tells a unique story

to each one of its readers.” According to Janjua, a piece of art can communicate every feeling imaginable using only colors, shapes, and lines.

Islam has a rich history of art and architecture. In fact, Muslim artists were active well before the Umayyad period. We have all seen beautiful Arabic calligraphy and the different architectures of mosques around the world.

Janjua advises aspiring artists who may be uncertain about their future path that life as an artist does not have to be an exclusionary a label or job title. “You can be a doctor and an artist, or a lawyer and an artist.

Just realize that art is important and that every individual is an artist. Never stop being an artist, and express yourself in whichever way is possible for you,” she says.

Bahnasy, an architect by pro-

32 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

fession, started her artwork at a very young age; however, she only began to take it seriously two or three years ago. Her first effort consisted of painting a piece for her house; later on, she sold her work to raise money for her local mosque.

Her favorite art form is Arabic calligraphy, for she loves the movement of the letters. In her own words, “Hanging Arabic calligraphy with the names of God on the wall serves as a daily

reminder of His blessings.”

Bahnasy tells aspiring artists who feel conflicted about becoming an artist, because of their parents or culture, that art is her hobby, not her full-time profession, and that they should use it as a form of expression and pleasure or as a break from their usual routine.

________________________ Naveed Husain, who served on the Convention Reporters Committee, is a student at Marquette University.

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Fifty participants, aged five to sixteen, participated in this event, which featured two categories. There were three levels in the first category and two levels in the second category.

Category 1, Level 1: Memorized the entire Qur’an (30 juz’) 1st Prize ($400): Ameena Yoonas 2nd Prize ($300): Mohsin M. Taqiuddin 3rd Prize ($200): Aamir Arif Category 1, Level 2: Memorized half (15 juz’) of the Qur’an 1st Prize ($300): Abdullah El Okda 2nd Prize ($200): Zainab Yoonas 3rd Prize ($150): Anas Asjad Category 1, Level 3: Memorized one-sixth (5 juz’) of the Qur’an 1st Prize ($200): Shaheer Khan 2nd Prize ($150): Rida Khan 3rd Prize ($100): Abdulaziz Ahmed Category 2, Level 1: Read from Noorani Qaida 1st Prize ($200): Aya Tarabishy 2nd Prize ($150): Anas El Okda 3rd Prize ($100): Maha Siddiqi Category 2, Level 2: Read from the Qur’an with proper tajweed (Beginners) 1st Prize ($100): Mohammed El Okda 2nd Prize ($75): Zakariah Siyaji 3rd Prize ($50): Amira Mohiuddin

Winners of the 2010

Qira’at Competition JUDGES: Hafiz Abdul Hadi (Islamic Center

of Chicago), Hafiz Abdul Sameed, Hafiz Abu Nayeem Qadri ( Tajweedul Qur’an Chicago), Hafiz Zaid M. Saleh, Hafiz Sayeed Shareef (Islamic Institute of Education), Hafiz Abdul Samed Quadri, and Hafiz Adnaan Waseem (Darul uloom Baffalo, NY).

At the conclusion of the award ceremony, ISNA secretary general Safaa Zarzour thanked the participants and related the Prophet’s (salla Allahu ‘alayhi wa sallam) saying that the noblest Muslims are those who memorize the Qur’an. He continued: “And at the tender ages of five and ten and sixteen, you are the noblest of your community.” He also thanked the participants’ families for supporting and encouraging their children to engage in such a noble and blessed task, and thanked Dar el-Salam Travel for supporting the event.

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ISNA 47TH CONVENTION

(clockwise from above) A gathering of Convention VIPs; Kareem Irfan; main stage; Dr. Zainab Alalwani

munity and work for our country’s improvement. “The Ummah was created as one,” he said, “and it is we who divide ourselves. Instead, we should unite ourselves by building strong connections among ourselves as well as with surrounding communities and faith groups.”

In much the same vein, those speaking in the “Muslim Career Panel” encouraged mentorship and stressed the importance of finding individuals to help one grow as a professional. Panelists stressed that volunteering offers an ideal opportunity for a person to outshine other qualified candidates on a résumé. Panelists concluded that no matter the profession, one should try to excel in it — but only in an ethical manner that does not violate Islamic norms and values. “I would rather see a pious teacher than a crooked CEO who calls himself a Muslim,” said one panelist.

In a CAMP session, professionals provided tips for aspiring entrepreneurs, or want-repreneurs, the first being that one has to take a risk on a project about which one is passionate. Entrepreneurs should build teams they can trust and

then motivate those teams to succeed. A support network or community can be of immense help here. Shaherose Charania (founder, Women 2.0) said: “Connectivity leads to productivity which leads to wealth.” It should be noted that wealth was not described as simply a function of monetary value, but also as one’s contribution to society.

Presenters at the “Islam, Ethics, Personal Finance, and Investing” seminar

34 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

This report has been compiled by lead writer Rania Barazi (freelance writer) with Shahzeen Karim (DePaul University School of Law; chair, Convention Reporters Committee) and contributing reporters Nimeh Abualleil (Benedictine University), Meha Ahmad (social media manager; writer for SoundVision.com), Sameera Ahmed (Loyola University), Tawfiq Farraj (outreach coordinator, CAMP Chicago), Naveed Husain (Marquette University), Siraaj Muhammad (freelance writer), Fatima Noubani (former president, AlMaghrib Institute), and Tayyaba Syed (freelance writer).

Photography by: Vince Isner

assured aspiring professionals that Muslims have many viable and religiously acceptable options within the world of investing. Multiple companies offer Shari‘ah-compliant investment strategies, such as Amana Mutual Funds. Speakers cautioned, however, that one should pay off debts before investing. Additionally, investors should have six-to-nine months of income saved against emergencies and realize that playing the stock market is risky business. Finally, they warned that not all Shari‘ah-compliant investments are wise investments, for many more factors must be taken into consideration.

Dr. Yaqub Mirza (president, Sterling Management) and Dr. Miles Davis (Institute of Entrepreneurship, Shenandoah University), in “Faith-based Entrepreneurship,” urged kindness to customers, honesty and forthrightness with all stakeholders, and taking profits and placing them in nonprofit organizations such as schools and mosques to help the community grow. They also counseled excellence beyond simple competence and ethical practices. As the market rewards excellence, Dr. Davis said, Mus-

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lims must strive for the best. Amana Mutual Funds was cited as a paragon of success because it performed as the best mutual fund in the market, even outperforming non-Muslim competitors.

Wrapping up their presentation, Drs. Mirza and Davis dispelled common myths that denigrate entrepreneurship as greed, stating, “Entrepreneurs simply apply their skills in unique ways and with passion.” They cited statistics indicating that there are no billionaire doctors, and yet our community encourages only doctors, lawyers, and engineers, rather than businessmen and women.

They further stated that academic performance or SAT scores do not correlate with financial success.

In the panel “Rethinking Zakat,” Shaykh Salah As-Sawy explained that this obligation helps people escape from poverty. While zakat collectors and those in debt have historically benefited from it, in the past these monies have also been paid “for the sake of God,” referring to soldiers in a Muslim army. Contemporary scholars have expanded this category to include mosques, schools,

In a CAMP session, professionals provided tips for aspiring entrepreneurs, the first being that one has to take a risk on a project about which one is passionate. and so on to help further the cause of Islam. Speakers in “The Status of the Prophet” mentioned the Prophet’s generosity, saying that he gave money to a slave woman and then walked her home to vouch for her to her master. As a result, her master freed her because she had brought the Prophet to his home.

Generosity creates ripples.

Despite the many improvements for the deaf — including the Americans with Disabilities Act, public accommodation and transportation — they still face many challenges. Abdul Hakim Khan (Global

Deaf Muslims) warned against excluding deaf Muslims, for “deafness is not a disability; its part of an identity.” According to him, deaf culture is defined by a shared language and common experiences. Despite that, deaf Muslims in most communities are all but invisible as many Muslims fail to really see the person standing next to them in any given situation. This has only led to a weaker, insufficient ummah. Raihanna Hirjhi Khalfan (coordinator, Global Deaf Muslims, Canada) said: “Encourage your community, encourage your friends, your family, your neighbors to learn ASL (American Sign Language). It’s a great way to ensure that the deaf Muslims are included in their community.”

Mohammed Yousuf (president and founding trustee, EquallyAble Foundation) stated that “we have a broken society that is not inclusive of everyone” and encouraged people to change themselves, for “no one is going to do it for you. It is up to us to make a difference for ourselves.

The little that we can do is going to make a huge difference not only to us, but to the mainstream community.” ^

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HOW ISLAMIC FINANCE CAN DEAL WITHMODERN DAY CHALLENGES

BY PARVEZ AHMED ≠ Throughout the current economic and financial crisis, one contrarian statistic has stood out: financial assets offered by the Islamic financial services industry (hereafter referred to as IFSI) and generally classified as “Shari‘ah-compliant” were less affected. One reason behind this was that such investments, for example mutual funds, stayed away from the conventional financial sector due to their interest-bearing nature.

This has led to euphoria among some observers. Economist Loretta Napoleoni, speaking at the University of New Mexico, proclaimed: “Islamic finance is the product of two major crises of Western capitalism, the 1973-74 oil crisis and 9/11. And it is almost ironic that this system could help us EDITOR’S NOTE: Horizons” invited Dr. to get out of the current crisis.” Islamic finance, she added, “Islamic Parvez Ahmed, Fulbright scholar can teach major economic institutions the need to balance and associate professor of finance, Coggin College of Busiprofit with social responsibility. The widely read Arabic daily ness, University of North Florida, Jacksonville, FL, to serve as “Asharq Al Awsat” opined: “Islamic banks are untouched by guest editor for this special feature on Islamic finance. the current crisis due to the nature of Islamic banking, especially that it does not deal in debt trading and distances itself from [the] market speculation that takes place in European and American banks.” Wellknown Islamic finance scholar Dr. Umar Chapra, who considers Islamic finance 36 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

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a panacea for all that ails the world of conventional finance, said recently: “Financing extended through the Islamic products can expand only in step with the rise of the real economy and thereby help curb excessive credit expansion.”

Not everyone is this optimistic. The American-based independent research firm IDC Financial Insights (idc.com) finds that Shari‘ah-compliant financial products, while spared the direct impact of the subprime fallout, were not completely immune from the gyrations of the global financial markets. The Islamic financial system, says lead IDC researcher Abhishek Kumar, has “an extremely bright future but it is on a long road to maturity.

Even though Islamic finance is considered an alternative financial system, it still operates within the global economy and is ultimately bound by the same constraints as its conventional counterpart. It would therefore be unwise to frame Islamic finance as a completely separate system from conventional finance, as it could alienate and even disillusion potential clients and investors.”

The IFSI, which markets itself as an alternative to the conventional financial system, has come a long way from its rather modest and relatively recent beginnings. Moody’s estimated the IFSI to be worth $700 billion (CNN, Aug. 2009); the Islamic Development Bank projects that it will be worth $2.8 trillion by 2015, the majority of it geographically centered in the Gulf Cooperation Council region. South Asia will provide about 15 to 25% of the total services. Today the IFSI is composed of Islamic banks; nonbank financial institutions like housing cooperatives, microfinance institutions, and venture capitalists; insurance companies; brokerage houses; mutual funds; and other asset management firms. In addition, it encompasses almost all of the conventional finance industry’s (hereafter referred to as CFI) institutional and architectural features. But its size, relative to the CFI, is very small. In 2008, the IFSI market was around 1 to 2% percent of the global financial market. In other words, it has not been sufficiently stress tested to proclaim its efficacy when applied to a broader set of economic situations.

A distinguishing feature of modernday Islamic finance is that dealing with interest is prohibited and its contention that the IFSI has replaced interest rates with rate of profit on equity and profit sharing finance. The avoidance of interest is tied

to Qur’an 2:175, 3:130, 4:161, which forbid riba, most often and commonly translated as interest rates. While this prohibition is unequivocal, there is no explicit statement about which contracts are to be voided because of its impermissibility. Most Muslim scholars insist that riba and all modern-day forms of interest rates are equivalent. But a careful examination of the contracts produced by the IFSI, however, suggests that the relationship between riba and interest is schizo-

MAKING THE ISLAMIC INDUSTRY SUBJECT TO RIBA PROHIBITION HAS LED TO MISSED OPPORTUNITIES TO PROMOTE THE INCLUSIVE AND EGALITARIAN PURPOSE OF THE SHARI‘AH.

phrenic: condemning interest on the one hand and allowing its usage, albeit indirectly but sometimes directly, on the other. While claiming to shun interest rates, the IFSI uses it as benchmarks and accepts several transactions that replicate in function the economics of interestbased lending. This has given rise to what Rice University’s Mahmoud El-Gamal calls “Shari‘ah-arbitrage,” defined as the practice of extracting premium rents from participants in a captive market for products labeled as Shari‘ah-compliant.

This paradox is not merely of academic interest. Skepticism among the producers and users of Islamic financial products is pervasive. A unique insight about this perception is gathered from recent research on the attitude of customers and bankers using the IFSI (M. Ahmad, “The Attitude of Bank Customers and Professional Bankers towards Islamic and Conventional Banks in Bangladesh,” Islamic Banking and Finance: Fundamentals and Contemporary Issues, ed. Salman Syed

38 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

Ali and Ausaf Ahmad [Jeddah: Islamic Development Bank, 2007]). A significant majority (6 in 10) believe that the development of Islamic banking has more to do with faith than any other criterion (although the proponents of Islamic finance often cite the IFSI’s superiority as being due to its purported commitment to social justice and welfare). Nearly 7 in 10 believe that the rate of profit or markup profit charged by Islamic banks do not differ much from interest-based transactions offered by the CFI. Potential patrons (7 in 10) are unwilling to transact with the IFSI because they do not find much difference between the IFSI and the CFI. The IFSI promotes itself as interestfree, and yet interest is present in some of its products. Islamic mutual funds, for example, allow investment in stocks that have debt ratios of up to 33% by citing the rule of necessity. Besides the technical debate of whether this ratio should be market or book-value-based, the contradiction between Islamic finance being interest-free and yet allowing investments in interest-bearing debt can leave the uninitiated investor confused at best and repulsed by the contradictions at worst. Take another example: in 2002 Bahrain issued $800 million in sukuk — conventionally described as Islamic bonds. Ironically, these bonds, advertised as interest-free, guaranteed a 4% profit. Conventional bonds are known to be interest-bearing, while sukuks claim to be interest-free guaranteeing a fixed return. To most financial observers, this looks like interest.

The IFSI tries to market itself as being distinguishably different from the CFI in order to attract the faithful. And yet they feel constrained by the regulatory need to stay close to the CFI’s conventions. This has led to clumsy product differentiation in the eyes of investors who may be looking for alternative investment strategies but yet are not purely motivated by faith alone. Trying to straddle between being the same and yet different has created a situation where even IFSI users are not convinced of its efficacy. This has led sev-

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eral scholars to opine that Islamic finance is different only in form, but not in function, from conventional finance.

El-Gamal (“Islamic Finance: Law, Economics, and Practice,” Cambridge University Press: 2008) uses schematic diagrams to show that the difference between a conventional and an Islamic mortgage is one of semantics and not substantive. In the view of Islamic ju-

ka (equity-based partnership contract), the observations of legal experts echoes those of economics and finance scholars: the IFSI contracts emphasize form over substance. Keith S. Varian and Jennifer M. Rockwell, both associated with the law firm Murtha Cullina LLP, discussing Islamic financing and foreclosure, stated: “We would not anticipate that this type of foreclosure would differ materially from

rists, a conventional home mortgage constitutes forbidden riba as the borrower borrows a certain amount of money from the financial institution (mortgagee) and promises to repay a larger sum in the future. In a murabaha (cost plus markup sale) alternative, Islamic jurists opine that the home buyer (mortgagor) is involved in credit sales and not a loan contract, which makes this transaction permissible. Looking at the two diagrams, it is not difficult to discern the form-over-function aspect of the murabaha contract. In addition, most murabaha loan documents use conventional terms like “note,” “loan,” and “interest” to describe its features, much like any home mortgage contract would do.

Moreover, the mark-up used in a murabaha is usually benchmarked to a conventional interest rate.

In discussing how bankruptcy courts are likely to rule on foreclosures under IFSI contracts like ijara (lease-based transactions), murabaha, and mushara-

that of a conventional mortgage foreclosure. The substance over form standard should likely apply in this situation, whereby the co-ownership and mortgage structure is deemed another vehicle to provide financing and not entered into for the purpose of owning and operating the real property. The ‘borrower’ holds all the benefits and risks of ownership in a Musharaka transaction as well.” Even for an ijara contract they conclude: “It appears that most of those courts would find an Islamic financing transaction involving a purchase of real or personal property by the bank and a lease to the customer, or a sale-leaseback, not to be a true lease but rather a ‘disguised’ financing.” (“Islamic financing and foreclosure,” Real Estate Issues, vol. 22, March, 2009). As such, in bankruptcy and foreclosure proceedings IFSI providers have the same legal protections as those afforded to CFI institutions. In two court cases, even for a musharaka contract, the Islamic financing structure did not per-

suade the judge to treat the lender any differently than a conventional lender.

Another challenge is that words like “Islamic” and “Shari‘ah” dot the IFSIproduced contracts. The insistence on using Arabic terms has made Islamic finance “brand driven” without making it any more efficient or socially just than the CSI. The fact that interest rates in the CSI are subject to usury laws in most American states makes interest-based financing less exploitative than the rate of profit charged by the IFSI, which is not subject to anti-usury regulations. Therefore, while an IFSI firm can get away with charging high rates of profit, a CSI firm can be prosecuted for charging usurious interest rates. Moreover, the IFSI’s insistence on being form-sensitive ignores the reality that almost any aspect of the CSI (even ones of doubtful or forbidden Islamicity) can be engineered by combining different permissible IFSI contracts.

One thing is clear: if Islamic finance remains a brand-driven product catering to those who are most likely to be swayed by its “Shariah-compliant” labeling, then not only will Islamic finance fail to address the structural and systemic shortcomings of conventional finance, but it will also pervert the grand purpose of Islam. The mission of Prophet Muhammad (salla Allahu ‘alayhi wa sallam) was of benefit all of humanity (all creations to be more precise) and not remain restricted to a handful of “pious” Muslims. Islamic finance does not just prohibit riba but also forbids excessive speculation or trading in risk (bay‘ algharar). Several hadiths forbid gharar in financial contracts. Islam’s view of finance also prohibits fraud (ghubun) and cheating (tadlis). Gharar can lead to another forbidden activity—gambling (maysir). Thus in its conceptual foundation the IFSI contains elements that many in the CFI are seeking in the wake of the current once-in-a-generation financial crisis. But while avoiding riba or gharar or maysir are all necessary conditions for a stable financial system, they are not sufficient to assure long-term sustainability The current thrust of the IFSI is prohibition-driven, for it primarily advocates eliminating riba. In addition, the IFSI industry is mostly tasked with taking existing CFI contracts and pronouncing their Islamicity or lack thereof. The IFSI often institutes contractual changes (rather than rethinking fundamental changes) with the aim of making the contracts Shari‘ah-compliant (often in a litSEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 39

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COVER STORY | ISLAMIC FINANCE eral sense while in spirit the entirety of the contract remains in violation of certain objectives of the Shari‘ah). Promulgating the Islamicity of the contracts is done via Shari‘ah boards. While the Shari‘ah boards have allowed the IFSI to promote a brand of Shari‘ah compliance, they have introduced several other moral hazards and agency problems. For example, the Shari‘ah boards are usually not transparent and there are mandatory disclosure rules about their members that are equivalent to the disclosure rules for corporate boards (which many will argue are in urgent need of reform themselves).

Finally, making the Islamic industry subject to riba prohibition has led to missed opportunities to promote the inclusive and egalitarian purpose of the Shari‘ah as articulated by Imam Shatibi to be the protection and preservation of life, mind, religion, ownership, and offspring. Attaining these big goals requires the development of a positive and inclusive vision that can address the many shortcomings in the world of contemporary finance— from bad regulation, to non-transparent contracts, to plain old greed.

A new financial world order will require the IFSI to deemphasize its innovations based on Shari‘ah-arbitrage and develop a more holistic vision that will resonate with all people of conscience, not just Muslims. Islamic mutual funds, for instance, will have to transcend the negative screens they impose in selecting stocks in order to develop positive screens that steer investments toward those opportunities that can lead to sustainable

A new financial world order will require the IFSI to deemphasize its innovations based on Shari‘ah-arbitrage and develop a more holistic vision that will resonate with all people of conscience, not just Muslims.

development in struggling and emerging economies, included (but not limited to) those in the Muslim world. Islamic banks, besides introducing new contractual forms of transactions, will have to provide a positive vision of an efficient and effective distribution of zakat wealth. Banks will have to develop innovative programs to help small and medium enterprises that are often the forgotten sector in the world of high finance.

Islamic finance will have to adopt and implement the Principles of Responsible Investing and motivate those it does business with to voluntarily adopt the UN Global Compact. By being at the forefront of implementing a more sustainable strategy Islamic finance will not only helps Muslims but also create a lasting legacy of social justice and fair play, the hallmark of normative Islam.

_______________________________

Dr. Parvez Ahmed, a U.S. Fulbright scholar, is associate professor of finance at the University of North Florida. With Seth Anderson, he coauthored, “Mutual Funds: Fifty Years of Research Findings” (Springer: 2005). He is also a frequent commentator on Islam and the American Muslim experience. His blog can be read at http://drparvezahmed.blogspot.com.

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MYTHOLOGY AND THEOLOGY IN ISLAMIC ECONOMICS

BY M. A. MUQTEDAR KHAN ≠ The volume of talk about Islamic economics notwithstanding, there is no Islamic economy. In reality, all theorization is more like wishful thinking than an analysis based on empirical evidence. Moreover, for reasons that are intuitively discernable, it has become synonymous with interest-free banking and thus ignores — or even suppresses — many other important elements. Perhaps this is why Islamic economies have not really materialized. The blinders that prohibit most Islamic economists from looking at anything other than interest-free practices have precluded them from even recognizing Islamic practices in “other economies.”

The only aspect of “Islamic economics” that has enjoyed limited application is “interest-free banking.” The limited amount of empirical work available on Islamic economics is confined to discussing and fine-tuning the problems and extant solutions of commercial lending without the institution becoming a full partner or a pure lender. The former would discourage deposits, and the latter is forbidden. For some reason, Islamic economists have chosen to make the absence of interest (riba) the defining characteristic of an Islamic economy.

While riba is indeed forbidden, the widespread assumption that its absence is necessary in an “Islamic” economy is puzzling.

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Despite of the growing agreement that interest is riba, there is more to riba than interest. When we describe it as interest, we do it an injustice by limiting it. In a way, all kinds of “excesses” constitute riba/israf (waste). Even if we accept that riba and interest are similar institutions, why should it be necessarily absent from an economy? Riba, which is forbidden only to Muslims, was in vogue in the Prophet’s (salla Allahu ‘alayhi wa sallam) Madinah, for non-Muslim signatories of the Madinan covenant were allowed to give and take it freely, since their own shari‘ahs did not forbid this practice. They also bought and sold goods in the same market places as the Companions. Thus by today’s standards, if the absence of interest and/or usury, both of which are considered riba, is a litmus test for defining an economy as Islamic, the economy designed by the Prophet himself could not be considered Islamic.

The answer as to why Islamic economics has been reduced to Islamic banking can be gleaned from two contemporary conditions: the absence of an Islamic political economy and the lack of autonomous markets/economies. The first is easy to understand. In many parts of the Muslim world, existing political structures are not specifically geared toward realizing an Islamic society. Many of the legal codes have been borrowed/ imported wholesale from colonial regimes. Not only are the polities based on non-Islamic jurisprudence, but the programs designed to liberalize Muslim economies, often dictated by the IMF and World Bank or conditional foreign aid, are also based on assumptions far from Islamic in their origins. Foreign norms and new economic policies serving the interests of globalization rather than Islamization undermine the prospects of Islamic political economies taking root in the Muslim world.

The global economy has increasingly become interdependent. The complex network of exchanges of raw materials, intermediate goods, finished products, capital, labor, and technology, in addition to the multilayered ownership of the modes of production across borders generating multiple forms of traffic in goods (e.g., inter- and intra-industry, inter- and intra-firm), has made it impossible for any society to carve out an autonomous economic arena wherein “local norms” can be implemented or enforced. Moreover, the global norms shaping the glob-

al economy’s character are dictated by the most powerful players — America, Japan, and the European Union. Even though Muslim societies are not as deeply embedded in the interdependent dimension of the global economy (except for the largest oil exporters), they remain highly dependent on it. Interdependence undermines autonomy and limits the scope for Islamizing economies.

This double jeopardy precludes the development of an Islamic political

FOR SOME REASON, ISLAMIC ECONOMISTS HAVE CHOSEN TO MAKE THE ABSENCE OF INTEREST (RIBA) THE DEFINING CHARACTERISTIC OF AN ISLAMIC ECONOMY.

economy and reduces the role of Islamic principles in the economic arena. While global governance and interdependence prevent the Islamization of economies, they have little bearing on the discourse of economics generated by Muslims.

Thus one sees the rapid Islamization of economics in discourse without any concomitant effect in the practical arena.

The growth of oil-generated surpluses in some Muslim countries has allowed a degree of freedom in the banking industry, and thus advances in Islamic economics have been translated into limited Islamic banking practices.

While it is easy to understand the conditions limiting the realization of an Islamic economy, namely, the absence of an Islamic political economy and the lack of autonomy, the limits placed on the discourse are difficult to comprehend. Why has riba alone taken center stage? Why are other aspects of an Islamic economy, such as justice, zakat, the prohibition of extravagance, and welfare, ignored or

44 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

marginalized? Why have such issues as equal opportunity, public welfare, frugality, charity, just wages, compulsory education, transparency in fiscal policies, commissions on waste, workplace discrimination, poverty alleviation, and wealth redistribution not attracted the attention of scholars seeking to Islamize economics? Nothing in the Qur’an or the hadith literature suggests a hierarchy of Islamic economic values. There is no evidence that riba is worse than israf or that instituting justice (‘adl) is less important that prohibiting riba. The Qur’an names justice as the second most important value after individual virtue (5:8). So why are we ignoring the issue of justice? Why is Islamic economics not synonymous with “just economics” and not merely interest-free banking?

The principles of Islamic economics, as revealed in the Qur’an, improve the economy’s quality by encouraging good and forbidding evil. They increase justice and decrease extravagance, increase welfare and decrease exploitation, increase equality and fairness and undermine discrimination. These principles enhance the people’s overall well-being.

However, being Muslim is not a prerequisite for implementing and benefiting from them. Many of the Islamic economic principles so blatantly ignored in the Muslim world are widely practiced by other societies — particularly in East Asia, home to a three-decade-long economic miracle that has earned the world’s praise, envy, and admiration.

Islamic economic is generally based on three principles: Avoiding Waste, Consultative Governance, and Distributive Justice.

AVOIDING WASTE Qur’an 17:27 and 7:31 condemn wasteful expenditures (israf). Some Islamic economists also recognize this prohibition or sanction wasteful expenditures and consumerism as an important principle of Islamic economics. While richer Muslim societies were/are outstanding for their grandiose consumption patterns, East

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Asian economies were/are remarkable for their high savings rates — 30-40 percent of GDP — that they maintained for decades in the latter part of the twentieth century. These savings rates played a major role in this miracle.

High savings enabled them to self-finance their own growth, expansion, and development, thereby avoiding the foreign aid trap. Many countries sought to spark growth by borrowing heavily from foreign countries and multilateral institutions. The debt burden, and sometimes just the cost of servicing it, has crippled many economies. But East Asians, thanks to their high savings, sometimes even forced, largely avoided this trap, for their enormous capital accumulations enabled them to make direct investments in America and China.

East Asia has shown that avoiding israf, something that Islamic economists have only talked about as a minor addendum to interest-free banking, can play a significant role in economic growth and autonomous development.

CONSULTATIVE GOVERNANCE An important principle of Islamic social organization is shura (consultative decision making). Qur’an 3:159 advises Muslims to conduct their affairs via mutual consultation and considers those who do so (42:38) as blessed. Given the centrality of consultation to managing Islamic affairs, it is remarkable how little attention Islamic economists pay to it and its role in Islamic economic and corporate governance.

East Asia is now more or less democratic. During the miracle years its members were either single party authoritarian regimes or military dictatorships.

But they nevertheless demonstrated a remarkable degree of state-society interface, and many government-advocated policies were the same ones desired by the economic sector. As the social policies also reflected the popular will, these states had little problem in implementing them. The ensuing conf idence among the people was due to their understanding and pursuit of agreed-upon goals. Thus the policy outcomes were more consultative than authoritative.

Interestingly, these East Asian states were ruling with both the consent and through the cooperation of the ruled without actually creating any westernstyle democratic institutions.

The governments created consultative bodies, called advisory committees composed of leading bureaucrats and

politicians, and facilitated the development of associations and chambers of commerce that became their partners in collecting industry information and devising development strategies to optimize the joint resources of the public and the private sector. These consultative bodies (yes — that is exactly what they were called!) created multiple levels of interface between the rulers and the ruled that in many ways “tied the hands of the rulers.” The governments sought to build consensus to facilitate social harmony. These interfaces both helped legitimize the rulers as well as enabled the ruled to systematically have their say in policymaking. Trust and cooperation emerged, and state and society became partners in the pursuit of economic development and social welfare. Henry S. Rowen, editor of “Behind East Asian Growth: The Political and Social Foundations of Prosperity” (Routledge: 1989), describes this phenomenon in Qur’anic terms: “Understanding good and avoiding or abandoning bad policies” (p. 7) — another way of saying “Enjoin good and forbid evil” (31:17).

Consultative governance has clearly played a significant role in the miraculous development of the major East Asian economies. What is striking about this is that East Asian societies have discovered the merits of Islamic decisionmaking, possibly through trial and error or from within their own Confucian tradition, and have demonstrated its merit, unlike Muslim countries that specially advocate Islamic economics but not Islamic governance.

DISTRIBUTIVE JUSTICE Only seven verses in the Qur’an prohibit riba (2:275, 2:276, 2:278, 2:279, 3:130, 4:161, 30:39); however, sixty verses stipulate, mandate, and encourage charity; discuss its virtues and rewards; warn of punishment to those who eschew charity; and also warn against hoarding (9:34, 2:261, 2:265, 2:276, 2:280, 30:39, 34:39, 35:29, 57:11, 57:18, 64:17, 2:271, 2:245, 5:12, 57:11, 57:18, 64:17, 73:20, 2:273, 2:83, 19:31, 19:55, 9:91, 17:29, 2:3, 2:43, 2:110, 2:177, 2:195, 2:254, 2:267, 2:227, 5:55, 9:71, 13:22, 14:31, 21:73, 22:41, 22:78, 24:37, 24:55, 24:56, 27:3, 30:38, 31:4, 33:33, 47:38, 57:7, 57:10, 58:12, 58:13, 63:10, 64:16, 2: 264, 2:266, 16:75, 4:38, 2:3, 3:180, 2:215). It is astounding that Islamic economists have overlooked the signif icance of charity, welfare, wealth redistribution, and the prevention of income inequalities and wealth

disparities. If anything, the sheer weight of God’s interest in charity and distributive justice should have made Islamic economics synonymous with charitable and welfare economics, rather than with interest-free banking! Islamic economists have made charity a personal issue, a desirable element of piety but not a necessary element of the economy. They study zakat as taxation, not as an organizing principle of society. Of course there are exceptions like Dr. M. Umer Chapra (research advisor, Islamic Research and Training Institute, Jeddah) and Dr. M. A. Mannan (founder and chairman, Social Investment Bank Ltd., Dhaka). Chapra, stating the importance of distributive justice, eloquently argues: “Hence Islam not only requires the fulfillment of everyone’s needs, primarily through a respectable source of earning, but also emphasizes an equitable distribution of income and wealth so that, in the words of the Qur’an, ‘wealth does not circulate only among your rich.’” (59:7).

Fortunately for East Asia, their economists did not neglect issues of income and wealth equality. Distributive justice has remained an integral aspect of the region’s development. From the earliest phase of its development, East Asia has opted for “growth with equality” or “shared growth.” From 1965 onward, all of the countries that have combined high growth with high income equality are in East Asia. Distributive justice, while being a worthwhile goal in itself, also has many sociopolitical benefits: it leads to widespread literacy and human development, lowers tensions between different groups, and reduces the possibilities of political unrest and crime. East Asia’s prosperity and relative internal peace is a handsome testimony to the virtues of distributive justice.

Islamic economists must pay greater attention to poverty alleviation, justice, redistribution of wealth and resources, Islamic forms of governance, and other issues. More importantly, it is hoped that they will stop attempting to produce a hypothetical system that will meet their “Islamic criteria” and, instead, work toward the economic development and betterment of Muslim societies in real life.

_______________________________ Dr. M. A. Muqtedar Khan is associate professor, Department of Political Science and International Relations, the University of Delaware; and fellow, Institute for Social Policy and Understanding. (NOTE: For a detailed treatment, see this paper in “The American Journal of Islamic Social Sciences,” Winter 1999) SEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 45

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MAINTAINING CONFIDENCE IS ESSENTIAL FOR A BRIGHTER FUTURE

BY OSMAN SACARCELIK ≠ Following turmoil in the Islamic finance market— partly due to the assertion by Sheikh Taqi Usmani, a leading Shari‘ah scholar who specializes in Islamic finance, that the majority of sukuk (investment certificates) issues are not fully Shari‘ah-compliant—the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI; www.aaoifi.com) told the Islamic finance industry on Feb. 2008 “to decrease their involvements in debt-related operations and to increase true partnerships based on profit and loss sharing to achieve the objectives of the Shari‘ah.” In March 2009, the Vatican’s official newspaper “L’Osservatore Romano” argued that “banks should look at the rules of Islamic finance to restore confidence amongst their clients at a time of global economic crisis.” The quintessence of these quotes can be summarized as follows: First, the Islamic finance system appears to be better off than its conventional counterpart. Second, it is not yet where it ought to be.

Since its emergence in the Muslim world in the 1970s, Islamic finance has developed from a niche to a global market of substantial growth. Its success has attracted increasing interest in the West. In Britain, Islamic banks licensed by the UK Financial Services Authority offer Shari‘ah-compliant retail products.

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Capital market instruments, such as Islamic investment funds and sukuk, are traded on major stock exchanges. But despite their sophistication, high growth rates, and favorable attention by western regulators, the industry faces significant challenges. While regulatory and legal obstacles remain in most jurisdictions, they do not appear to be insurmountable. More problematic are the internal structural challenges arising from regulatory and religious implications.

Financial market regulation has the following normative objectives: safeguarding the financial markets’ proper functioning, ensuring systemic stability in financial systems, and protecting investors and creditors. Both conventional and Shari‘ah-compliant banks face a wide array of risks and challenges. In the case of Islamic banks, these often differ from those of their conventional counterparts due to their religiously determined peculiarities. This often requires an adapted approach.

CLASSIFICATION OF SHARI‘AH-COMPLIANT PRODUCTS Classifying Islamic financial instruments under existing regulatory frameworks poses unprecedented challenges in many secular jurisdictions. Although quite a few instruments are designed to replicate the economic functions of certain conventional financial products, their legal structure and risk characteristics may be different. Therefore, it can be difficult to map these products into existing legal frameworks. For example, is a sukuk a collective investment scheme, as set out in many western legislations, or is it more akin to a bond? Is it equity or debt? What are the fiscal implications of the answers?

DEPOSIT PROTECTION A common feature of most banking regulations is a deposit guarantee, for example, for savings accounts. In mudarabahbased arrangements such as a profitsharing investment account (PSIA), which is an alternative to interest-bearing deposits, financial losses are passed on to the PSIA holder according to generally accepted Islamic finance principles. In practice, however, the actual risk is usually dampened via profit stabilization reserves and investment risk reserves (“smoothing”), which hedge against future low income distributions. By keeping a portion of current profits, a payout can be maintained when a periodic loss is incurred. Ultimately, however, “smooth-

ing” does not guarantee capital protection if the reserves are insufficient. Regulators will generally require an Islamic bank to make at least an offer to the PSIA holder to make good the amount of any shortfall suffered by his/her capital. This option puts the Muslim customer in a dilemma, since accepting it would infringe upon the very principle of profit and loss sharing in a true partnership.

CORPORATE GOVERNANCE, DISCLOSURE, AND TRANSPARENCY While secular regulators will not judge on issues of Islamic jurisprudence, they need to know the exact role and responsi-

WHILE CONFIDENCE PLAYS A MAJOR ROLE IN MACROECONOMICS, ISLAMIC FINANCE—A SYSTEM BASED ON FAITH AND TRUST—STANDS OR FALLS WITH IT. bilities of the Shari‘ah board and how it affects the running of an Islamic financial institution. Ultimate responsibility for running a bank lies with the board of directors (in monistic) or management (in dualistic corporate governance structures). Despite its religious nature, the Shari‘ah board can significantly affect a bank’s operational management, for instance, by declaring transactions agreed upon by the board or management as invalid under the Shari‘ah.

This situation may challenge applicable banking legislation and modern corporate governance.

Another major area of concern is the conflicts of interest that inevitably arise when Shari‘ah scholars—as a result of human resource shortage and the lack of religious scholars competent in both Islamic commercial law and modern-day finance—serve on multiple Shari‘ah

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boards of competing Islamic financial institutions. The Shari‘ah scholars’ independence is not only indispensable for customers, shareholders, and stakeholders, but also a prudential prerequisite for market participation under the banner of Shari‘ah compliance. Remuneration policies should not infringe upon their independence.

The Islamic finance industry is often criticized for not being transparent enough. For example, the limited disclosure of PSIA reserves and their use makes both the PSIA account holders and regulators uneasy. Similar considerations are valid for sukuk structures or the distribution of takaful (Islamic insurance) surpluses.

This industry may fly under the radar for a while, but if it continues to grow as expected, regulators will probably start examining these issues more carefully. As a market regulating and integrating force in Europe, the European Commission might also step into the game.

INTERNAL STRUCTURAL CHALLENGES The language of the Qur’an is not economically indifferent. In fact, a contextualized reading reveals how it intertwines spirituality and economic activity. The Qur’an and the Sunnah encourage entrepreneurship within the boundaries of fairness and promoting the community’s welfare. The cornerstones marking these boundaries are reflected in the conception of contemporary Islamic finance. Islamic finance, however, has now reached a point where a fundamental reevaluation of its philosophy is inevitable.

The original founders of Islamic commercial law reflected the socioeconomic diversity of their societies. They often did not belong to any specific socio-religious stratum, but rather functioned mostly in a private capacity. In fact, quite a few of them derived their livelihood from nonreligious occupations and commercial activities that enabled them to safeguard their independence against state power.

Most of them had firsthand knowledge and experience of commercial transac-

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tions, the lex mercatoria of their time, and understood the practical implications of their theoretical discourses.

They improved and adapted existing commercial concepts to market necessities and creedal precepts mainly by using independent reasoning (ijtihad) and considering the public interest (maslahah).

After a long time of stagnation, the emergence of Islamic finance has reopened the door of ijtihad. Unprecedented commercial techniques based upon traditional patterns have been developed by Shari‘ah scholars, and new ways were explored in the new discipline of modern Islamic finance law.

TIME FOR SELF-REFLECTION However, the time of favorable voices in near-unison seems to lie in the past. The global financial crisis proved that a financial boom is not a self-fulfilling

prophecy. In addition, there is increasing awareness that the tide can change for Islamic finance as well if the industry fails to answer pressing questions, among them: What is Islamic finance? It has been generally understood as Shari‘ahcompliant financing and banking transactions. The religious qualification of a financial product as halal or haram undoubtedly serves this goal. In this respect, forcing contemporary Islamic finance transactions into classical molds may create a sense of security. Yet rigid over-evaluation of the form can jeopardize the system’s openness toward the self-renewal and improvement achieved largely during the formative years of Islamic finance. Elevating form over substance will, sooner or later, lead to a bottleneck effect or destroy the credibility of the entire system. So again: What is Islamic finance? If it means both observing

the limits set by religion and adherence to the Shari‘ah’s wider purposes, the industry still has a long way to go.

THE NEED FOR AN ETHICAL FRAMEWORK Today, most of the Abrahamic religions’ ethical objectives are not high on the agenda of Islamic finance. Enjoining what is right, forbidding what is wrong, and performing good deeds are obligations, not options, according to Islam.

Economic freedom brings with it social responsibilities. The Qur’anic command to “give what is due to kindred, the needy and the wayfarer” (30:38) may be seen as an industry-wide guiding priority or benchmark. Humanity’s stewardship of Earth and the recommendation not to “let oneself fall into destruction” but to “do good” (2:195) is a basis for a nexus between Islamic finance and environSEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 49

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COVER STORY | ISLAMIC FINANCE mentally friendly and sustainable investment activities, as well as corporate social responsibility or microfinance. Perhaps the categories of halal and haram should be revisited and interpreted in this light.

Surprisingly, Islamic banks are not yet visible in the UN Environment Program Finance Initiative (UNEP), a partnership between the UN and the global financial sector. Islamic finance needs to assume a more active role in these areas to enhance its competitive advantage as a value-driven alternative financial system, rather than just another money-making mechanism.

ness and personal integrity (sidq). Since Shari‘ah scholars are the supporting pillars of today’s Islamic finance system, any damage to their reputation will have a negative impact on the system as a whole.

A major malaise often raised is the inscrutability to outsiders of the fatwa procedure. The opaqueness of fatwa findings, when presented with no ratio decidendi, leaves a bitter taste and hinders jurisprudential maturation. The Qur’an’s remarkably open dialogical

SHARI‘AH SCHOLARS The religious scholars have to shoulder a great responsibility, because in Islamic societies they have always been regarded as ideals and the Islamic tradition attributes to them the legacy of prophethood.

The eligibility requirements and the “code of conduct” for judges and those who issue fatwas were set forth in classical adab al-qadi literature: have the necessary knowledge, demonstrate justice and fairness (‘adala) as well as righteous-

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THE QUR’AN’S REMARKABLY OPEN DIALOGICAL STRUCTURE SHOULD BE AN INCENTIVE FOR INTERACTION BETWEEN SCHOLARS AND THE WIDER PUBLIC FOR THE COMMON BENEFIT OF MARKETS AND SOCIETIES.

structure should be an incentive for interaction between scholars and the wider public for the common benefit of markets and societies.

In their “Animal Spirits” (Princeton University Press: 2009), acclaimed economists George Akerlof and Robert Shiller explain that the very term confidence implies behavior that goes beyond a rational approach to decision making. Confidence, they say, derives from the Latin fido (“I trust”) and credit from credo (“I believe”). Perhaps this is why “confidence crisis” and “credit crisis” are often used in the same breath. While confidence plays a major role in macroeconomics, Islamic finance—a system based on faith and trust—stands or falls with it.

Managing the many challenges discussed here will be decisive for maintaining the vital confidence that is central to the future of Islamic finance.

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Osman Sacarcelik, research assistant and Ph.D. candidate (Institute of Corporate and Capital Markets Law, University of Münster, Germany), is a member of the research cluster “Religion and Politics,” an interdisciplinary research network. He focuses on the legal aspects of Islamic finance.

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THE PSYCHOLOGY OF FINANCIAL DECISION MAKING

BY PARVEZ AHMED ≠ The present economic and financial meltdown naturally evokes renewed interest in examining the very fundamentals of the contemporary economic system. A dogmatic belief in the free market’s “invisible hand” has traditionally discouraged financial regulation. Moreover, and despite the existence of published research suggesting otherwise, regulators, bankers, and some academics were unwilling to budge from the assumption that investors are “rational.” Thus they have overlooked the fact that psychological or behavioral factors, among them fear and greed, are as much a part of economic decision making as cold rationality.

The idea that people, even smart ones, are not always rational finds support in normative Islam. Understanding the fundamental nature of human existence can be a key to deconstructing why people are often influenced by cognitive dissonance (perceiving something that, in reality, does not exist) and not rational logic, even when making decisions about money matters.

The Qur’an uses words like nafs and ruh to provide contextualized understanding of human nature. Nafs (soul or self), which has different uses in the Qur’an, is in most instances related to the human self. For example, Pharaoh summons Prophet Yusuf (‘alayhi al-salaam) by saying: “Bring him unto SEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 53

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me. I will take him especially to serve about my own person (nafsi)” (12:54).

This word is also used to allude to the soul: “It was We who created human beings, and We know what dark suggestions his/her soul (nafsuhu) makes to him” (50:16). In the remainder of the article I will illustrate the convergence of Islamic understanding of human nature with the modern day development of behavioral economics and finance. Such an understanding will enable us to advocate better solutions to mitigate future financial crises.

Al-nafs al-ammarah bi al-su’ (the self urging evil). The soul and the person make up the self. In Qur’anic hermeneutics, the self has three stages or states of development. The first one is al-nafs alammarah bi al-su’ (the self urging evil), in which the soul is motivated by base desires and may suggest wrong actions.

God says: “Surely the human self urges evil” (12:53). Here, the soul can overpower the natural cognitive human processes and induce biases, such as the heuristic biases described in the behavioral finance literature. The Qur’an asserts that in this stage the person may not always benefit from all of his/her Godgiven cognitive faculties, for the “animal instinct” will sometimes overpower the cognitive senses: “They have hearts wherewith they do not understand; have eyes wherewith they do not see; have ears wherewith they do not hear. These are like cattle—no, but they are worse!

These are the neglectful” (7:179).

Al-Ghazali (d. 1111) writes that at this stage the nafs can direct its owners to nifaq (hypocrisy, pride, and arrogance) and hawa (base desire), leading to greed, negligence, and restlessness. This is the classic fear and greed state, which leads to spectacular booms and busts in financial markets. The recent subprime mortgage crisis was caused by greedy bankers pushing risky loans on greedy customers who were applying for loans, knowing full well that they would be unable to repay them. So long as house prices were going up, defaults on these extremely risky loans did not overwhelm the banking system. During periods of rising housing prices, banks found it easy to dispose of foreclosed homes at higher prices and thereby recovered their bad loans.

But when housing prices stalled, risky bets turned sour and contributed strongly to the current economic crisis. Banks, in their own myopic view of profitability, preyed upon the greed of folks who

should have known better. Thus the need for more stringent regulation that can prevent both bankers and consumers from being victims of their own al-nafs alammarah bi al-su’.

Al-nafs al-lawwama (the blaming self).

As people begin to discern between right and wrong, the soul may start the process of self-examination. At this stage, it may blame its owner for his/her own shortcomings. In this self-reflective state, the soul becomes self-observant and self-critical. God says: “And I do call to witness the nafs that blames” (75:2). At this stage,

IN THE SELF-REFLECTIVE STATE, THE SOUL BECOMES SELF-CRITICAL. IF PROPER NURTURING IS PROVIDED AT THIS STAGE, PEOPLE CAN BE SPURRED TOWARD GROWTH AND PERFECTION. THE ROLE OF REGULATION IN THE MARKET IS TO CREATE CONDITIONS THAT ALLOW PEOPLE A MOMENT OF SELF-REFLECTION EVEN IN THE MOST TEMPTING OF SITUATIONS. the soul exhibits bipolarity—remembering and forgetting, submitting and withdrawing, loving and hating, rejoicing and lamenting, accepting and rejecting, obeying and rebelling. This nafs is the human conscience. If proper nurturing is provided at this stage, people can be spurred toward growth and perfection.

Thus under the right set of impulses (conditions) the human soul can become selfreflecting and self-correcting.

The role of regulation in the market is to create conditions that allow people a moment of self-reflection even in the

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most tempting of situations. Well-known behavioral economist Richard Thaler, who teamed up with law professor Cass Sunstein to write “Nudge” (Yale University Press: 2008), suggests that improving the choice architecture of mortgages by making mortgage forms easy to understand can help borrowers avoid the lure of subprime mortgages. At least one economist has suggested banning certain types of extremely misleading mortgages, such as those with features like negative amortization or balloon payments. Others favor forcing borrowers to wait for a period after signing so they can withdraw from it if they become overwhelmed with “buyer’s remorse.”

Even Islamic mortgages can improve their choice architecture by disclosing upfront the implicit interest (sometimes euphemistically labeled “rate of return” or “profit”) in a mortgage contract.

Timely, accurate, and easy-to-understand disclosures of complicated financial contracts will allow borrowers and bankers to avoid the greed trap.

Al-nafs al-mutma’inna (the self at peace). When a person advances to this stage, he/she achieves harmony with the immediate surroundings and accepts the current state of being as God’s will. At this stage the personality shows signs of mildness, tolerance, forgiveness, and understanding—a stage that ultimately leads to resolving one’s inner conflicts and attainment of harmony with God. This is the soul to whom it is said at the time of death: “O soul at peace, return to your Lord, well-pleased and well-pleasing. Enter with My servants, enter into My Garden” (89:27-30).

This stage can be viewed as the sate of rationality, as the Qur’an asserts that its message is truly directed toward people of intellect, the foundation of which is rationality. God often asks the rhetorical question: “A fa la ta‘qilun?” (“Will you then not understand or use reason?”).

For example, 21:67 points out that worshipping one God is a matter of faith and of reason, of the heart and of the mind.

Verse 23:80 points out that the cosmic

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order of life and death, as well as the alternation of day and night, are part of His divine order and that understanding this order requires the individual to exert his/her intellectual energy. In its rational state, the soul confronts and accepts the reality of human existence, which, in the Qur’anic view, is to be God-centric and therefore eschews base human desires. This state does not come by osmosis; rather, it is the result of striving (al-jihad al-akbar, which is considered an internal struggle and far more difficult than fighting on the

battlefield). In fact, one who succeeds in taming his/her al-nafs al-ammarah bi al-su’ and cultivating his/her Al-nafs almutma’inna can rise above the angels in his/her proximity to God. A Cherokee legend states that one evening a man told his son about a battle that goes on inside people: “My son, the battle is between two wolves inside us.”

The evil wolf is anger, envy, jealousy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority, and ego. The good wolf is joy, peace, love, hope, serenity, hu-

mility, kindness, benevolence, empathy, generosity, truth, compassion and faith.

The son thought about it for a minute and then asked: “Which wolf wins?” The old man replied: “The one you feed.”

The best vaccination against unscrupulous brokers and bankers is to train the soul to feel satisfied with what its owner has. The famous line in the 1987 movie “Wall Street,” Gordon Gekko’s “Greed is good” has proven to be an exaggeration of truth. Being ambitious is good, but ambition need not imply indulging in unmitigated hedonism.

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COVER STORY | ISLAMIC FINANCE Ambition can also take the form of worshipping God by helping His creation and being a good steward of the planet, thus embracing the ideas inherent in all great philosophies (religious or otherwise) that happiness results from the pursuit of what Adam Smith described as the “internal good.”

Beethoven, who wrote his ninth symphony orchestra after he had gone completely deaf, frequently misplaced his keys. This has led Thaler and Sunstein (who was Barack Obama’s colleague at University of Chicago Law School and is now one of his informal advisors) to ask how people can be so brilliant and yet so dumb at the same time? The answer lies in understanding the stages of the soul’s development. The three stages identified above are dynamic, indicating that people can move among them. If left without nurturing and spiritual development, the base desires or “animal spirits” can overwhelm the cognitive faculties. Thus the assumption held so deeply by the Chicago School of economic thought, that markets are led by the power of the “invisible hand” (supply and demand) will resolve most of society’s economic problems, is unsupported in Islamic hermeneutics.

On the other hand Keynesians, who believe that markets often fail and that such failure can be repetitive rather than selfcorrecting, favor frequent market intervention to correct its excesses.

The Behavioralists (Thaler being one of their foremost proponents) have struck a balance between the dogmatic polarity of the Chicago School’s laissez faire and the Keynesian School’s heavy-handed governmental intervention. They opine that markets can experience deep shocks (bubbles and busts), which become more likely when people are forced to make complicated choices. They do not support draconian regulations, but state that people need gentle nudges (Thaler and Sunstein call it “libertarian paternalism”) to motivate rational choices.

Thaler and Sunstein assert: “Libertarian paternalism is a relatively weak, soft, and nonintrusive type of paternalism because choices are not blocked, fenced off, or significantly burdened. … A nudge, as we will use the term, is any aspect of the choice architecture that alters people’s behavior in a predictable way without forbidding any options or significantly changing their economic incentives. To count as a mere nudge, the intervention must be easy and cheap to avoid. Nudges are not mandates.” This view supports the idea in Islamic hermeneutics that

without the appropriate stimulus, the nafs will not travel from its ammarah to its mutma’inna stage.

At the first stage, the soul is characterized by laziness and a propensity to take short cuts. Behavioralists have uncovered several human traits that are consistent with this view. Among them are “anchoring,” answering a question in a way that involves the least amount of effort or

PROPHET MUHAMMAD DESCRIBED ISLAM AS THE “MIDDLE WAY” AND ADVISED MUSLIMS TO BE MODERATE IN WHATEVER THEY DO. BUT SUCH MODERATION CANNOT BE ACHIEVED IF LEFT TO INDIVIDUAL CHOICES ALONE. SOCIETY MUST NUDGE PEOPLE TOWARD RATIONAL CHOICES AND MODERATION.

thought (regardless of whether it is right or not); the “availability heuristic,” assessing risks on the basis of what is most familiar rather than on an objective assessment of mathematical probabilities (e.g., overestimating the chance of being killed in a terrorist attack, although the chances of dying in a car crash are greater); and “representativeness,” seeing patterns where none exist, such as when it comes to picking a winning stock.

Such Behavioralists’ notions are consistent with the Qur’anic view of the soul.

If left to their own devices, people are likely to make suboptimal economic choices. Banks marketed subprime mortgages knowing full well their inherent risks and the moral hazards of the contracts. People accepted these loans in amounts far greater than they could afford. Both parties willingly entered into a contract that was not good for either side.

A paternalistic nudge in the form of greater regulation and/or greater transparency, however, would have led both sides to make a more rational choice.

In the Islamic view, the ultimate paternalism comes from God: “And so, [O Prophet,] exhort them; your task is only to exhort” (88:21). Having received this form of paternalism, Islam leaves the choice to individuals: “There is no compulsion in faith” (2:256). Most people of

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faith readily accept such forms of paternalism. Thus it is not coincidental that leading scholars dating back to Adam Smith (d. 1790) and Max Weber (d. 1920) have argued that religion can play a fundamental role in shaping economic choices.

Al-Farabi, Ibn Rushd, and other Muslim philosophers assert that even though the soul comprises different parts, all of them work toward the final end: happiness. In pursuing happiness, people face (often complicated) economic and other choices. Understanding the choice between different mortgage terms offered is not as easy as choosing between wearing a blue or a yellow shirt. The more complicated the choice, the more likely people are to be afflicted with heuristic biases (taking shortcuts), egged on by al-nafs al-ammarah. Some sort of libertarian paternalism is necessary to move toward the more peaceful state of al-nafs al-mutma’inna.

Islam does not prohibit the pursuit of wealth maximization; however it conditions this on upholding such basics as keeping promises, fulfilling contracts, avoiding usury, and shunning excessive speculation. In fact, its core commitment to justice demands that society take care of all people’s basic needs, regardless of color, religion, ethnicity, or social status.

Islam also obliges individuals to work hard to earn a living, stressing that the hand that gives is superior to the hand that receives.

Prophet Muhammad described Islam as the “middle way” and advised Muslims to be moderate in whatever they do.

But such moderation cannot be achieved if left to individual choices alone. Society, through government intervention and/or socio-religious institutions, must nudge people toward moderation and rational choices. A balance in human endeavors is necessary to ensure social well-being and the continued development of each person’s potential. Islam does not neglect that issue of rights, but places a greater emphasis on duties. The wisdom behind this is that if all people fulfill their duties (related to justice and trusteeship, for example) then self-interest will ensure that everybody’s rights are safeguarded.

_______________________________ Dr. Parvez Ahmed, a U.S. Fulbright scholar, is associate professor of finance at the University of North Florida. With Seth Anderson, he coauthored, “Mutual Funds: Fifty Years of Research Findings” (Springer: 2005). He is also a frequent commentator on Islam and the American Muslim experience. His blog can be read at http://drparvezahmed.blogspot.com.

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CARING AND SHARING The North American Bangladeshi Islamic Community’s (NABIC) twentieth annual convention.

B Y A L I YA K A R I M

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uslim Americans are dutybound to build strong communities and help those in need, said Dr. Ingrid Mattson (president, ISNA) and Dr. Jamal Badawi (member, Fiqh Council of North America; professor emeritus, St. Mary’s University). They were addressing the North American Bangladeshi Islamic Community’s (NABIC) twentieth annual convention on 12 June in Boston. The theme, “Caring and Sharing for the Pleasure of Allah,” reflected NABIC’s ongoing leadership in numerous socioeconomic, healthcare, educational, and technology projects in their native land.

Imam Shamsi Ali (director, Jamaica Muslim Center, Queens, NY) spoke on “Islam and Social Kindness.” His topic flowed appropriately into Dr. Abu Bakar Ahmed’s (executive secretary, NABIC; radiation safety professional, Oak Ridge National Laboratory, TN) account of NABIC’s history and projects: poverty alleviation and health projects with the Network for Universal Services and Rural Advancement, the Safe Home for Girls, relief projects for cyclones Sidr and Aila, sponsorship of Bangladeshi universities that university students who compete in the Association of Computing Machineries International Collegiate Programming contest, and many others. Dr. Mawdudur Rahman (professor of accounting, Suffolk University) moderated.

In the session focused on Bangladesh moderated by Dr. A. Rashed Nizam (president, NABIC; chief of surgery emeritus, Moberly Regional Medical Center in Columbia, MO), Dr. Parvez Ahmed (associate professor of finance, University of North Florida) used his “Ethics, Islamic Ethics, and Development in Bangladesh” to discuss the ethical pros and cons he witnessed in Bangladesh and the problems he believes must be resolved. Prof. Iqbal Quadir (founder and director, Legatum Center, MIT) analyzed business and investment opportunities in Bangladesh. Dr. Mohammad Karim’s (past president, NABIC; vice president for research, Old Dominion University, Norfolk, VA) uplifting talk on “Bangladesh and NABIC” examined those opportunities and how NABIC can continue to make a difference.

The Q&A session on “Islam in Our Daily Life,” moderated by Dr. A. Alim Khandekar

(past president, NABIC; thoracic and cardiovascular surgeon, University of Tennessee Medical School, Memphis) was addressed by Dr. Badawi.

Dr. Mahbubur Rahman (editor, “The Message”) moderated “A Spiritual Ap-

The youth program included a “Jeopardy” game on Islam, ethics, and Bangladesh.

The general body meeting, presided over by Dr. Nizam, enabled attendees and members to discuss present challenges

Dr. Gamal Badawi (right) during the Q&A session on “Islam in Our Daily Life,” moderated by Dr. A. Alim Khandekar

and ideas. The annual convention banquet, moderated by Dr. Muhammad Zaman (vice president, NABIC; chief, Pulmonary Critical Care and Sleep Medicine, Veterans Administration Medical Center and UT Medical School), raised about $110,000 in cash and pledges for its projects. Drs. Khandekar, Karim, Ahmed, and Nizam joined Dr. Zaman in speaking on behalf of these projects. A short film produced by Kamau Bilal documenting some of NABIC’s main projects followed.

This year’s annual convention involved months of advance work and planning by NABIC’s board of directors and the Boston Convention Committee headed by Dr. Nargis Nasrin. The board of directors included Musaddeque Ahmad, Abu Bakar Ahmed, Kamrul Ahsan, Dr. Khandekar, Taslima Rashid, Dr. Karim, Dr. Nizam, A. H. M. Sadrul Ula, and Dr. Zaman. The Boston Committee included Mir Firoz Ahmad, Wayez Ahmad, Abu Bakar Ahmed, Kamrul Ahsan, Mohammad Enayetullah, Mohamed Habibullah, Sayeda Haq, Jinnat Hossain, Samina Hossain, Lutfi Karim, Mohammad Karim, Syed Margoob, Nargis Nasrin, Dr. Nizam, and Syed Nuruzzaman.

___________________________________________________

proach to Muslims Contributing in America,” a session addressed by Bilal Kaleem (president, Boston chapter of the Muslim American Society), as well as “American Muslims: Sharing the Beauty of the Land and Empowering the Future Generation”

by Imam Talal Eid (executive director, Islamic Institute of Boston). They commented upon the spiritual development of America’s Muslim community and how it can make inroads into the mainstream American population. The second parallel session focused on Muslim American youth, moderated by Samina Hossain (2010 Tufts University graduate). Attendees heard Dr. Karim’s account of how Islam developed and progressed in Bangladesh, and Hossam AlJabri’s (executive director, MAS) analysis of Islam’s development and growth as regards young Muslim Americans. Dr. Eman Atef (associate professor, Massachusetts College of Pharmacy and Health Sciences) ended the session with “Building a Strong Community,” in which he talked about the ethics and lifestyle the youths should strive for.

_______________________________

Aliya Karim, a sophomore at George Washington University, is majoring in journalism and mass communication.

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BY IMAM MOHAMMED IBN HAGMAGID ^ WITH SAMUEL ROSS

Why does God tell us to fast the month of Ramadan? There are so many potential reasons, from increasing our self-control by day to strengthening our social bonds by night.

Yet there is another reason, one not always mentioned but among the most important: “Ramadan is the (month) in which the Qur’an was revealed, a guidance for humanity, and clear proofs of the guidance, and the Criterion (of right and wrong).

Therefore whoever of you is present, let him/her fast the month” (2:185).

In his masterful commentary, Imam alBiqa’i observes that God connected the Qur’an’s revelation to fasting with the conjunction fa, translated above as “therefore.”

The reason, he suggests, is that fasting is also intended to strengthen our relationship with the Qur’an, for fasting purifies and strengthens our hearts to receive its guidance and gives us more time during the day to recite and ponder its meanings.

In this month, when the Infinite met the finite and bequeathed a light for our guidance, let us strive to fulfill this additional purpose. A good place to begin is determining the nature of our relationship with the Qur’an by comparing ourselves with our pious forebears. For example, Imam alBukhari records that Abu Bakr (radiya Allahu ‘anhu) would start to cry while reciting.

Aisha (radiya Allahu ‘anha) describes how a group of polytheistic women and their children passed by him while he was praying and stopped to marvel at the depth of his emotion (Al-Bukhari, “Al-Fath”). Imam alNawawi records that the earliest generations used to recite the entire Qur’an every day or at least every two months, with the majority finishing it every week (AlNawawi, “Al-Adkhar”). Uthman (radiya Allahu ‘anhu) is said to have noted that when the heart is purified, it always yearns to recite even more of the Qur’an.

Do our eyes well up with tears when we recite it? When was the last time we read it

Food for the Spirit Connecting with the Qur’an from cover to cover? Do we hunger for it as Uthman described? If we find that our relationship with the Qur’an is not as we wish, let us seize the blessings of this month to improve it.

According to our scholars, the first step is to focus on those outward practices that prepare the way for an inward ascent. Just as our mind influences our body, our body influences our mind and heart. An interesting example is the advice given to job seekers to dress up, even for a phone interview, because being dressed up affects our state.

The same holds true for reciting the Qur’an.

Scholars recommend several outward practices that help attune our hearts to the Qur’an’s majesty: cleanse our mouths to make it a befitting place for God’s speech, sit with the comportment of one sitting be-

58 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

According to our scholars, the first step is to focus on those outward practices that prepare the way for an inward ascent. ______________________________________________________

Imam Mohammed ibn Hagmagid, vice president of ISNA, was educated by his father, an al-Azhar graduate and a leading scholar in Sudan, and other notable scholars, and earned the ijazah (permission to teach) in several disciplines.

Samuel Ross is a student of the Arabic language.

fore one’s teacher, wear clean clothes, tidy the place in which you will recite, face the qiblah, and sit as if you are sitting before your teacher. Of course, it should be mentioned that sometimes we might not be able to accomplish all of the above. If this is the case, it shouldn’t hold us back from reciting the Qur’an. The Prophet (salla Allahu ‘alayhi wa sallam) once received revelation while riding on a she-camel!

After laying this foundation, let us remember Whose book we are reciting. Publishers regularly include the author’s credentials to boost the book’s credibility.

When we read the Qur’an, let us realize that its Author is the Lord of the Worlds, Who created the universe with its 100 billion known galaxies each containing 100 billion stars, created all the diverse forms of life surrounding us, and will one day judge us and determine our final abode.

Moreover, when we recite, let us try to experience the Qur’an not as words on a page, but as words coming directly from Gabriel himself, and if God should give us the ability, as if directly from God Himself.

Second, we should strive to develop an interactive relationship with it. This begins by imagining ourselves as the one addressed. Imam al-Ghazali cautions us not to

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be presumptuous: When we recite about the righteous, we should never assume that we are among them, but pray to be among them. When we recite the sinful, we should pray to be saved. He also recommends that we respond to what we recite. When the blessings of Paradise are mentioned, beseech God to experience them; when we recite about His punishments, entreat Him for protection.

Another technique is to seek to cry while reciting. This might seem strange at first, but it is recommended in a sound hadith and confirmed by recent findings in neuroscience. The Prophet said: “If you recite the Qur’an, then cry; and if you don’t cry, then seek to cry” (“Sunan Ibn Majah,” hadith no. 1427). In seeking to cry, we can try to summon tears of grief for our own shortcomings in fulfilling Allah’s commands as well as tears of joy for the manifest blessings He has given us. If we still find our hearts hard, Imam al-Ghazali recommends crying over our hardened hearts’ inability to cry!

From a physiological point of view, trying to cry can deepen our emotional relationship with the Qur’an. In 2000, Eric Kandel received the Nobel Prize for showing that by activating neurons we strength-

Below you will find several exercises to help you connect with the Qur’an.

Before

reciting, ensure that your mouth, body, and space are appropriately clean and befitting.

Reflect upon Allah’s greatness.

While reciting, ask Allah for the good He describes and for protection from His punishments.

Strive to cry over your shortcomings.

Recite slowly, reflecting upon the signs Allah cites.

Read a tafseer, such as “Maariful Qur’an” (maarifulquran.net) and the English translation of the verses that will be recited in taraweeh.

Think of ways to implement the verses you have recited. en their synaptic connections, thereby making it easier to activate those neurons in the future. Presumably these types of changes also occur in our hearts, since they contain thousands of neurons (Daniel Siegel, “Mindsight” [New York: Bantam Books, 2010], 290; and “The Mindful Brain” [New York: W.W. Norton and Co., 2007], 120).

Thus by seeking to cry we strengthen the

neural pathways associated with emotion, making it easier for them to be activated in the future.

Third, we should strive to recite the Qur’an with deep contemplation, for “(This is) a Scripture that We have revealed unto you, full of blessing, that they may ponder its verses, and that people of understanding may reflect” (38:29). Every time the Qur’an asks us to reflect upon His signs, let us do so.

Often we rush through our recitation without letting the verses penetrate our hearts. Ibn Abbas is recorded to have said that to recite and ponder the meanings of Surat al-Zalzalah and Surat al-Qari‘ah was more beloved by him than to hastily recite Surat al-Baqarah and Surat Al Imran.

Imam al-Ghazali adds that even someone who does not know Arabic should recite slowly with focus, as the effect on the heart is stronger.

Lastly, let us try to implement what we recite. Check the sidebar for several exercises to help you connect with the Qur’an.

Please send your feedback and questions to: foodforthespirit@isna.net. Visit us at our website, where you can download this and previous columns at: www.isna.net/foodforthespirit.

SEPTEMBER/OCTOBER 2010 ISLAMIC HORIZONS 59

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REVIEWS

Short Takes

Struggle for Dignity

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aroud explores the Gazans’ daily lives through the story of his father, who, driven out of his ancestral village, fled to a refugee camp and took up arms while trying to raise a family.

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Noam Chomsky remarks that “only the morally callous will fail to respond to his [Baroud’s] pleas to look into the mirror honestly, to question comforting beliefs that protect us from facing our elementary responsibilities, and to act to remedy the terrible misery and injustice that he exposes to our view, as we surely can.”

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akdisi, who chronicles the ongoing holocaust in Palestine from road blocks to curfews and from economic chaos to healthcare crises, offers a powerful account of a reality few outsiders know.

A nephew of the illustrious late Edward Said, he offers much historical reflection. But even more importantly, he analyzes the “facts on the ground” and their supporters, both of My Father Was a Freedom Fighter: which have deprived Muslim Gaza’s Untold Story Baroud and Christian Palestinians of Ramzy 2010. pp. 320. PB. $18.00 a normal life and demonized Pluto Press, London them for seeking their fundamental rights in their stolen homeland. The international media rarely covers the injustice and routine destruction presented in these pages, for they prefer to focus on violence without seeking to understand its source: the Occupation.

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60 ISLAMIC HORIZONS SEPTEMBER/OCTOBER 2010

The Qur’an: English Translation and Parallel Arabic Text M. A. S. Abdel Haleem 2010. pp. 672.

HB. $45.00 Oxford University Press, USA

Originally published in 2004 to much acclaim and approved by Al-Azhar University, this book has been reissued with a parallel Arabic text. In addition to updating the translation, the author has included notes that explain the Qur’an’s geographical, historical, and personal allusions as well as a topical index. His introduction traces the Qur’an’s history; examines its structure and stylistic features; and considers issues related to militancy, intolerance, and the subjugation of women.

Love in a Headscarf Shelina Zahra Janmohamed 2010. pp. 272.

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Her heart-wrenching account starts in Jenin and takes us to their life in America; adding a human voice to the headlines.

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Matrimonials And of His signs is this; He created for you spouses from yourselves that you might find peace in them, and He ordained between you love and mercy.

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