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Muslim Woman Challenges Putin

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by Aysha Qamar

Russia’s next presidential election is set to take place on March 18, and history is made with the first-ever Muslim presidential candidate challenging incumbent Vladimir Putin.

Prominent female Muslim journalist Aina Gamzatova has announced that she’s running for president. The wife of and advisor to Akhmad Abdulayev, the head of the Muslim Spiritual Directorate (MSD) of Russia’s Daghestan, Gamzatova is the first Muslim woman ever to become a presidential candidate in Russia.

46-year-old Gamzatova comes from the Russia’s Muslim-majority republic of Dagestan. A Sufi adherent, Gamzatova serves as the editor-in-chief of Russia’s largest Muslim media Islam.ru, which includes television, radio and print outlets. She also writes books on Islam and runs several charities, according to RT.

While Gamzatova has not made her policy platform public yet, various outlets have reported her opposition to extremism. Dagestan has been troubled by violence from extremist attacks, including one that killed the presidential candidate’s first husband, Muslim leader Said Muhammad Abubakarov.

My candidacy “should not be seen within a clerical context or an attempt of Muslims to create a competitor to Vladimir Putin”, Gamzatova wrote in a piece published on Friday on Islam.ru.

“It is a desire to publicly announce and support on the federal level a harsh anti-Wahhabism stance that both local authorities and some federal officials responsible for the region have tried to silence in recent years,” she added.

Gamzatova is running as an independent contender without backing of a party. As an independent, she will need 300,000 signatures from supporters around the country. Candidates from parties outside parliament need 100,000 signatures, and those from parties inside parliament don’t need any, according to RT.

The March election will be Russia’s seventh. Putin is expected to win his second consecutive term following on from his 2012 victory, having also been president from 2000 to 2008.

In Russia, presidential terms are six years. No one can serve more than two consecutively.

“Even if she loses, people will know that a girl in a hijab is not just a mother or a woman, but is also an educated, wise and respected woman,” former Olympic champion in boxing and Dagestan’s deputy sports minister Gaidarbek Gaidarbekov wrote on Instagram.

Other candidates running against Putin include: veteran ultraconservative politician Vladimir Zhirinovsky, Communist Party candidate Pavel Grudinin and a former socialite-turned-liberal-journalist Ksenia Sobchak.

Saudi Arabia Lifts 35-Year-Old Cinema Ban

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by Aysha Qamar

For the first time in over 35 years, Saudis will soon be able to go to the movie theater. Religious leaders forced the closure of cinemas in the 1980s, claiming they were a threat to Saudi religious identity.

A resolution allowing the Culture Ministry to license commercial cinemas has been passed lifting the ban that has been in place for over three decades.

The kingdom’s culture ministry said, the move to remove the ban was another strand of its “Vision 2030” social and economic reform plan for the country that is being pushed through by Crown Prince Mohammed bin Salman.

According to Saudi authorities, Vision 2030 aims to increase Saudi household spending on cultural and entertainment activities from 2.9 percent to 6 percent by 2030. They hope this will create new employment opportunities and provide a greater range of entertainment options while reducing the reliance on oil.

Minister of Culture and Information Awwad bin Saleh Alawwad said, “Opening cinemas will act as a catalyst for economic growth and diversification; by developing the broader cultural sector we will create new employment and training opportunities, as well as enriching the Kingdom’s entertainment options.”

Saudis often visit neighboring countries for vacations and leisure time, the government hopes to create more entertainment and leisure activities to encourage local tourism and increase touristic revenue.

Saudi Arabia is seeing many changes with the new crowned prince Mohammed Bin Salman, who has vowed to destroy “extremist ideologies” and return to “a more moderate Islam.”

From early next year, commercial movie theaters will be granted licenses, Saudi Arabia’s Ministry of Culture and Information said in a statement on Monday. It expects the first cinemas to open their doors in March.

The first movie theaters are set to open in March, with plans to have more than 2,000 screens up and running by 2030.

“This marks a watershed moment in the development of the cultural economy in the Kingdom,” Alawwad said.

Supreme Court Allows Trump Travel Ban to Take Effect

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by Aysha Qamar

This week, the Supreme Court issued a decision on Trump’s Third Travel Ban, referred to as the Muslim Ban 3.0, that allows it to take full effect. This is the first time a court has allowed the travel ban, affecting travelers from eight countries, six of them being Muslim-majority countries, in its entirety immediately. 

The original ban, which took effect only seven days after President Trump took office, was quickly declared unconstitutional by a District Court Judge in Seattle. That decision was later upheld by the Ninth Circuit. The Ban blocked entry of Muslim majority country travelers including those from Libya, Iran, Somalia, Syria, Sudan and Yemen- this resulted in it being referred to as the ‘Muslim Ban.’

When the administration revised and reissued a second ban in March, two federal judges declared it unconstitutional before the ban took effect. While the administration lost its initial appeals of those rulings at the Fourth and Ninth Circuits, the Supreme Court allowed a limited part of the second ban to go into effect pending resolution of the appeal in June.

The third travel ban no longer includes Sudan, but continues the restrictions on Libya, Iran, Somalia, Syria, and Yemen. It also bans individuals traveling from Chad, North Korea, and Venezuela.

According to a statement by the State Department, no visas would be revoked under the new vetting procedures and the restrictions are not intended to be permanent. They “may be lifted as countries work with the U.S. government to ensure the safety of Americans.”

Who does the Muslim Ban 3.0 effect?

Eight countries including: Chad, Iran, Libya, Syria, Somalia, Yemen, Venezuela and North Korea.

Chad, Libya, and Yemen: All immigrant visas and non-immigrant business (B-1), tourist (B-2), and business/tourist (B-1/B-2) visas are suspended from entering the U.S. 

Iran: Immigrant and nonimmigrant entry will be suspended for Iranian nationals except for individuals with a student visa (F Visa), exchange program visa (J Visa) or vocational visa (M Visa). Individuals with a F, J, or M visas will be subject to enhanced screening. 

Somalia: Immigrant visas are suspended for Somali nationals. Non-immigrant visas are permitted, but will be subjected to heightened screening.

Syria and North Korea: All immigrant and non-immigrant entry into the U.S. is suspended. 

Venezuela: Government officials and immediate family members of individuals involved in Venezuela’s screening and vetting procedures cannot enter on non immigrants business (B-1), tourist (B-2) and business/tourist (B-1/B-2) visas. Nationals of Venezuela who are visa holders are subject to additional measures.

Citizens and Green Card Holders are not impacted. Those with dual nationalities or two passports, if traveling using a passport from a country not included in the list are not impacted. Those granted asylum in the United States or refugees already admitted are also not effected by the travel ban.

Two Years After My Husband’s Arrest, My 4 Kids And I Still Await Justice To Prevail

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by Umaima Jafri

Ibrahim Zubair Mohammad is awaiting trial for two years at Lucas County Correction Center. His trial has been postponed four times, the judge has been changed three times, and he has been denied bond twice. He is charged with conspiracy to provide material support and resources to terrorists, conspiracy to commit bank fraud, and conspiracy to obstruct justice. His wife and kids are petitioning his release on bond. A 72-page indictment can be found on Mohammad’s charge.

I got up this morning, got all four kids ready for school, dealt with a good deal of tantrums, and hustled them into the car so we could beat traffic and get to school on time. I came home, sat my toddler in front of the laptop to watch cartoons until nap time, which has now become a norm because I just do not have the energy or willpower to handle his 3-year-old tantrums. Single moms can understand my struggle.

The monotony of routine, the hardship of providing, the loneliness—I won’t say it’s always hard, but some days are definitely harder than others. Lately, however, I feel the weight of time passing like a boulder on my chest. With each swing of the pendulum, I realize the gravity of time that has elapsed since they took him.

Rewind two years ago to November 2015 when life was quite different. My husband, Ibrahim, and I had moved to Dallas three months prior from the Midwest. We were full of ambition, dreams, and plans. Then just like that, the fantasy of being closer to my family, having that six-figure job, finding that amazing school for the kids and living in our dream home was gone in the blink of an eye.

They came in 14 unmarked cars. FOURTEEN. Why so many to arrest one man is still a mystery to me. Ibrahim was holding our 2-year-old son at the time when they stormed into our garage. Ibrahim was simply on his way to work. I was getting ready to take the kids to school. It was supposed to be a typical day. What was happening? I shouted at my three older children to go to their rooms; I did not want them to see what was going on in the garage. I ran out, sans hijab, and took our youngest son from Ibrahim. I demanded a warrant, which was initially denied but presented briefly thereafter. They did have a warrant, and this was no mistake. Ibrahim, along with three other Muslim men, was charged with conspiracy to provide material support to terrorists, conspiracy to commit bank fraud, and conspiracy to obstruct justice. In a nutshell, it’s what they charge any Muslim man with when they don’t know what else to conjure up.

Ibrahim blacked out. He was standing there listening to the barrage of legalities, the instructions given to me by the U.S. Marshalls: which court, what time, what steps to take, which lawyer. On and on they droned while Ibrahim’s life flashed before his eyes. Would he ever see our four children again? Would he ever get the chance to run around the house with them again? Would our toddler even remember him? Would he ever see his mother again? It was all too much for him, and he came crashing down.

My husband is built like a linebacker. Six feet tall, broad shoulders, strong as an ox. And he fell. I cannot recall what I did with our son, but in an instant, he was no longer in my arms, and I found myself at Ibrahim’s side beckoning him to get up. He was sweating profusely, soaked completely through his clothes. They called the paramedics, and then went on with business. It was just another day at the office for them, and a never-ending nightmare for us.

The U.S. Marshalls, I will admit, was somewhat considerate. They allowed Ibrahim to hug his kids goodbye, and they were considerate enough not to put cuffs on him in front of the children. But the children saw anyway. They watched, confused and horrorstruck, from the upstairs window, unbeknownst to me, as their father was taken in cuffs into the back of an unmarked car. I watched from the driveway, initially shocked and cold in the heat of a Texas autumn. My shock eventually turned into determination as 14 cars drove my husband away.

That was two years ago. Ibrahim was extradited to Ohio for his case. This was the beginning of a witch hunt akin to an absurd legal drama that includes problematic evidence, entrapment, deception, lies, and tragedy. We have been denied bond twice. This is the reality of the injustice that is incarceration. This is the reality of our “justice” system. And we continue to await a trial that has been postponed and rescheduled at least four times already.

Each day I answer questions from our children about when Baba will be home, who took him away, and why they took him away. Our now 3.5-year-old remembers what the others never saw. “Baba fell down in the garage.” He remembers, despite my desperate prayers that he forgets that one final image of his father. He thinks we go to Baba’s house during “visits.” Our visits involve hazy video chats transmitted live to a loud jailhouse lobby. We try to have normal conversations with Ibrahim, who sits somewhere on an upper floor in front of another hazy screen. This has been our contact. Nothing physical, nothing through a glass wall, but rather a low-quality video chat where I can only take one child per week for a maximum of 30 minutes. Ibrahim has watched his children grow from behind this video screen, seeing them only through the eyes of a camera, and from the pictures, I am able to send him.

For two years I have raised our children back in the Midwest, surrounded by old friends who have known Ibrahim and our family for over a decade. They stand by my side relentlessly. They show their support unconditionally. They love our children like their own. These are people who have known Ibrahim for so many years as a friend, a successful engineer, and a man who was obsessed with his family. He was that engineer who helped design elephant enclosures at the city zoo, he was that friendly neighbor who used to stop and chat with the neighbors, he was that man who everyone knew for his toothy smile, he was that friend who people could rely on even in the middle of the night.

We were that typical American family who cleaned out the garage when it was warm out, who washed their cars on the weekends, who went biking around the neighborhood, who went to Costco just to try the samples. Ibrahim was the husband who woke up early on the weekends so I could sleep in, made his famous omelets for the kids (four different types for our four picky eaters — well, five if you count me), sat down with the children and read Quran with them, prayed with his family at home, helped me with chores and dinner, and my favorite, put the kids to bed. They loved his bedtime stories. The ones that had adventures galore and lessons to be learned, the ones I thought were much too long. After these nearly hour-long bedtime stories, it would finally be our turn. Chai and cookies, and just us.

Now, our days consist of the standard breakfast (only one type of egg for our four picky eaters), the mundane routine of school, homework, and me counting down the minutes until bedtime. There are no bedtime stories, no imagination left for me to conjure up anything, nothing that will ever come close to matching Baba’s adventures. After putting them to bed, I head to our bedroom, alone, no chai or cookies, no us. Two years of going to bed alone, dreaming about Ibrahim and then waking up alone. Two years of being mom and dad, provider and comforter. Two years of waiting, struggling, hoping, and more waiting. Two years of being emotionally and physically drained. Two years and he’s still not home.

Ibrahim, as I write this, is still awaiting trial, our family’s life is still in limbo, we are still holding on to the hope of bail until said time. How things turn out in the near future, how they turn out eventually, at what point any of this comes to an “end” is known alone by God above. In the meantime, we carry on, doing our best and fighting the good fight.

The views and opinions expressed in this article are those of the author and do not reflect the views of Brown Girl Magazine, LLC. 

This post was originally published on Brown Girl Magazine and republished here with their permission.

Durga to Dargah, Esoterica of Clothing and Adornment within Islam and Hinduism

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by Suraiya Ali

I want to preface this paper with the wish that I could explore this thread through all religions. It is not only through Islam and Hinduism that the divine ubiquity of clothing and adornment is prevalent. It is a part of the faith of Christ and Bahá’u’lláh, Zoroaster and Joseph, Buddha and Laozi. However, there is a special case with Islam and Hinduism, in that they have been forced on top opposite ends of a spectrum, when both have, for so long, operate in nuance.

As a devotee that lives with both and studies both, I find the dichotomy rather nefarious. The consequences of such a binary can be seen by turning on the international news. All over India, Hindu-nationalist sentiment works to rewrite history, a history that would erase Islam from the region. Right North, Pakistan works to make Hinduism societally obsolete, attempting to create a nation of Sunni-Muslim conformity. While such points are valid and scray, this paper finds itself focused on Islam and Hinduism’s mystical convergence.

Both creeds function in popular and esoteric spaces. Within that esoteric space, Hinduism and Islam find themselves cut from the same fabric. Having much in common, one thing that is rarely spoken about is their shared understanding surrounding the divinity of clothing and adornment. While this paper is not exhaustive, it will highlight that through the more left-handed side of both creeds, clothing plays an interact part in explaining the stories the faiths try to tell. Here I attempt an introduction to those stories, and how they weave the two faiths together beautifully.

This paper will be anointed with an exploration of the earlier aspects of clothing in Hinduism’s and Islam’s recondite facets. The two, then, will be spoken about separately, employing numerous sources to show how the weave of clothing has been a constant through both faiths. To bring it all under one house, we will return to the house of God that raised me. I recant a story of my personal experience with the divinity of clothing. This paper is short, and will only scratch the surface of an issue that deserves deep exploration. My hope it that it allows you, gracious reader, to consider the more esoteric ramifications of the clothing you wear.

Earlier Stages

For the creeds in question, clothing represents a direct facet of human creation. Its history is as old as the leaf loin clothes of Adam and Eve, or in the case of the other faith system; as old as when Vishnu, incarnated as divine serpent, decided to churn the cosmic milk ocean and bring to life creation, which happened to contain very beautiful goddesses, wrapped in silk and adorned with gold.[1]

When it comes to Islam’s Sufism, the system has so many caveats that saying it is one thing is a definite way to come across several sources contradicting the initial claim. Dr. Idries Shah, modern expert on the topic, describes Sufism as “being bound by no religious dogma” and disliking “being given any inclusive name which might force them into doctrinal conformity.” The etymology, and in extension, the definition of the creed, is described by masters such as Hujwiri to be nonexistent, but to others, such as Professor R. A. Nicholson, believe it to be incredibly tangible. Nicholson helped popularize that Sufi’s were called such because they wore coarse garments of suf or grey wool.[2]

While the legitimacy of this can be toyed with, as so many things about Sufism are ambiguous— entertaining the claim is vital to see what clothing means to Islam’s early expenditures into esoterica. Common understandings of any sort of asceticism, Sufism included, always deal with the detachment from the material such as clothing. Sufism began as an experiment in “being in this world but not being of it,”[3] early devotees saw that parts of their material world were helpful towards the path to the Absolute. The incorporation of suf serves as the first domino in esoteric Islam’s divine relationship to clothing. 6th century Grey wool was uncomfortable, and much like how in Ramadan, Muslims practice remembering Allah when they feel a pang of hunger, the wool served the same purpose. In every itch, a reminder of their Creator. To identify a Sufi, a person could look at their robes of grey wool, clothing that represented the commitment taken towards devotion— a relationship that carries through Sufism throughout time and space.

Hinduism, both popular and esoteric, much like Sufism, come with many caveats. Hinduism and clothing run into a special issue, that at the beginning of the creed’s predecessor, Vedicism, was also the beginning of clothing, as fabric crop cultivation happens right as Vedicism develops for the masses.[4] But even at that point, scholars point out that Vedic priests were still clad in draped fabrics and adorned with jewels.[5] Hinduism developed in tandem with clothing and adornment, both being principle to the evolution of the religions devotional systems.

Hinduism’s chronological entanglement with clothing and adornment leave it to be, as Anna Dallapiccola states in her Dictionary of Hindu Lore and Legend, “like no other country in the world…[boasting] millennia of uninterrupted adornment tradition.” The dictionary aids in explaining the protective properties several kinds of adornment held, adding esoteric qualities to every ring, necklace, and piece of embroidery. In its earliest stages, adornment held a devotional significance, as “jewelry and decoration on a person [were] believed to have magical and protective properties.”[6] What was put on the body represented the bounty of the gods, along with protection from it being taken away. This caused the transitive property of clothing and adornment to form as Hinduism itself did, as knew technology inspired new ways to create adornment, new religious traditions inspired that technology, and adornment, to be put to good use. This created a positive feedback loop between the religion and the clothing and adornment it inspired, weaving Hinduism into a creed that will use both the physicality and symbology of clothing down to the modern day.

Hinduism and Islam were found in separate parts of the world at separate times, but even in their early gestation, they showcase a similar necessity and exploration of very fabric and adornment placed on the bodies of their most devoted followers. Through time and space, this relationship only blossoms into more diverse forms.

The Robes of The Believers

There is a poem by Pir Shams that has been adapted as a popular prayer for several Shia sects. The line “Tis you who’s Khidr’s guide, His teacher, his inspiration…”[7] speaks about fourth Caliph to Islam and martyr for the faith, Hazrat Ali ibn Abi Talib, being the guide to Khidr. Very important to this conversation, synchronized with figures from Saint George to Vishnu,[8] Khidr is as close to a superhero as one could imagine in Islam. Shah describes him as the “unseen one” with “supernormal function” that include shapeshifting to mind reading. There is only one way to identify the figure who is dubbed “the master of Sufi’s,” and it is by his “robes of green fire.”[9]

As the beginning of Islam’s most tangible esoterica comes with grey robes, the extension of those as identification for believers extends far and wide, as Khidr shows. In Shah’s accounts, Khidr is often caught teasing the ignorance of mortals, as his robe is said to hold every secret man is not able to comprehend. It is due to this clandestine offering that the robes sparkle like fire.[10]

The importance of such green robes is unique– religion uses many devices, but for Islam to use robes to showcase man’s bright ignorance to divinity proves clothing’s importance in esoteric Islam. The legend of Khidr has been repeated throughout the Muslim world, as where ever Islam expanded, so did Sufism, and in turn so did Khidr. A marker of Sufism’s commitment to showing devotion through clothing, the “unseen one” also represents that the Islamic definition of asceticism is far from complete material denouncement, rather, it deems fabric and its devotional use as paramount.

While Khidr exists on the fringe of what is history and what is mythology, many more parts of Islam’s collective history and theology use clothing as a tool. The Sufi, also known as the Pir, Fakir, and Dervish, was at the forefront of Islam’s expansion. Along with him, came his infamous coat. The Dervish coat is said to be a patchwork of fabric so holy that it is “woven by the names and attributes of Allah.”[11] Shem Friedlander, Sufi, and scholar, accounts that:

“The dervish wears special clothes…the robe he wears has twelve buttons that correspond to the twelve Imams within his path, the other four buttons represent the four doors and the four sacred books of Allah. It is also a shroud. Because to be a real dervish is to die before dying. If you’ve read about Sufism, then you’ve heard the expression to die before you die.”[12]

Within the medieval history of Ismaili’s, one of Islam’s most notorious sects, the importance of clothing goes farther to express their devotion to those who would try to oppress them, as historian James Waterson recounts:

“The fidai’in [Ismaili’s] also appear to have adopted a uniform at this time for domestic guard duties, comprising a simple white robe with red cords to secure it, red turbans and red boots. The uniform may have been created as a visible sign of resistance.”[13]

Here, Friedlander and Waterson help bring the importance of Islam’s relationship with clothing full circle. It is a total relationship, one that is worn in this life, as Ismaili’s used clothing in real time to demonstrate their faith, one that was deemed left handed in comparison to others. Clothing and adornment also allow for the Muslim to cross over into the next life, as Friedlander shows, that such a coat or robe serves an importance for the souls, and not just the body’s, utility. Clothing is not only a part of the divine relationship between creator and His progeny but also a catalyst in taking that relationship to the next stage. To those on the left-hand path, it is not a nefarious attachment to this world, but when used properly, a guiding light towards their soul’s ascendance.

Adornment of The Holy

Hinduism’s relationship to clothing is beyond transcendental. Hinduism’s esoterica is a vast space full of several types of clothing and adornment. The divine use of that clothing and adornment is obvious to many Hindus, especially to India’s artisans. Sanjay Leela Bhansali, prolific Indian film-marker who specializes in the historical drama, creates costume designs, dialogue, and musical compositions that speak towards the ubiquity of divinity.

His latest movie, Bajiao Mastani, showcases the relationship between Muslim Rajput Princess, Mastani Bai, and Hindu Marathi Prime-minister, Bajirao Ballad. Set in the 17th century, the movie is a treasure trove of gorgeous costumes and of dialogue showcasing the Muslim-Hindu tensions between Mastani and Rao’s family. The following segment takes place when Mastani enters Rao’s house when he is not there, to give his first wife blessings in honor of her new child.

Family Member 1: “If you wanted to bring valid offerings, you would have worn holy saffron robes, instead of those the color of green poison.”

Mastani: “People have associated each religion with a color, but color has no religion. To see religion in color, and only color is a way to have your heart turn black.”

Hindu Priest: “Don’t pay her any attention, she has forgotten the difference between a Dargah and Durga.”

Mastani: “Perhaps you have forgotten that the very idol of the Durga you speak of, is anointed with a green shroud, green choli, and green bangles. That in the Dargah, sanctified pirs and fakirs have their tombs covered with saffron robes. Will you still tell me I do not know the importance of color?”[14]

The dialogue brings up an important comparison between the Fakir and his final resting place, the Dargah, and Durga, the Mother Goddess of the more recondite practices of Hinduism. While it was used an alteration device in the movies dialogue, the similitude between the worship of Durga, has many similarities to Sufism, especially when it comes to clothing and adornment.

Much like how in Sufism, a figure can be recognized by their robe. The mystic practice of Goddess worship too, takes much heed to use adornment and clothing for the sake of ritual. Whether it is by the name of Ma, Durga, or Kali, the feminine force is always portrayed adorned. Even while She practices “ritual nakedness,”[15] She is always shown to wear necklaces, headdresses, anklets, and earrings. In Arjit Mookerjee’s Kali: The Feminine Force, every illustration, from 2,000 BCE to the 19th Century, showcases the Goddess adorned with something—from saris spun of gold or entire body suits made of jewels.[16] The more powerful that force, in the case of Kali Ma, the more intense the adornment and clothing.

Kali Ma, the Hindu manifestation of malignant female energy, is showcased throughout time to wear a skirt of arms with a necklace of heads, and several other appendage related pieces of clothing— all attained from the bodies of men sacrificed to her.[17] Devotion and sacrifice come hand in hand, as the Sufi’s may have worn coarse wool to remember their commitment and devotion, becoming a symbol for those after them. In Goddess worship, Ma is depicted wearing the bodies of the sacrificed, to show to those after them the commitment undertaken with devotion.

The use of clothing to represent this sacrifice is substantial because it draws a link between something often viewed as material, even sybaritic, to something esoteric, and purely immaterial, as the Goddess always represents a force beyond the corruptibility of this world. Clothing becomes transcendental in representation—it is not only the items Kali Ma wears to adorn herself, it is also an unadulterated representation of the fidelity of her devotees. One cannot exist without the other, as the clothing cannot exist without the sacrifice, and the sacrifice cannot be so purely represented without the clothing being one it’s prime final forms.

Both religion’s esoterica prove to use clothing in a manner that is dual purpose. Clothing is not only a way to showcase devotion or be recognizable as a devotee of a certain path, it is also used to transcend material fascinations and understand intangible aspects of spirituality. Whether it be through the Green robes of Khidr or the necklace of heads around the neck of Ma, clothing and adornment become representative of the thing that the devotee is reaching for: a connection with the Absolute.

The relationship between clothing and its ritual importance then trickles down to even the smallest elements of the fabric Hindu’s and Muslim’s adorn themselves with, even in modern times. Today, higher members of the Ismaili congregation still, as an unwritten social convention, wear white or light colors to Fidia’ majlis, a ceremony that requires a mystic oath to gain admittance. Devotees of the Goddesses still clad themselves in red to symbolize the blood of the sacrificed.[18] To the esoteric side of both faiths, clothing is in no way a material struggle, but a path to liberation, one thread at a time.

Noroz

I have always been clad in the clothing of devotees, as in my upbringing it was the only way to enter the house of God. The specific house in question is a Jamat Khane, the house of prayer for Ismaili Muslims, the sect of my family. When it comes to the congregation of my local Khane, it represents only the South Asian sphere of influence. Over all, however, our Islam is one that is very Sufi; mixed with religions such as Zoroastrianism, Hinduism, and Sikki.

This is the story I represent. My Mother is nationally, Iranian and Indian, ethnically Marathi and Persian, and my father is nationally Pakistani, ethnically Sindhi, Gujarati, and Persian. My nuclear family then, represents almost a large amount of the international Ismaili community and my parents never let me forget it. I have from a young age, been indoctrinated into knowing my history, ritual and theology. For my mother, a big part of this was making sure I understood the sanctity of clothing and adornment. The result of this is knowing the difference between a Shahrarah and a Ghararah or a gold from Iran versus India.

On the night of Noroz in 2013, I graced my Jamat Khane’s evening prayer service in a specially made pink and orange chiffon Anarkali. Embroidered to perfection with flowers, I matched it with a stack of bangles that went up half way both of my arms, flowers in my hair, and a huge nose ring glittering in my nose. An outfit from India made to wear to a Persian holiday, around a congregation that was mostly Pakistani, it represented my entire being. I felt like the very spring we were celebrating. In that feeling, I was preserving my collective culture and religion. I was doing my own version of devotion, my own version of zhikr.

My religious education teacher decided to disagree. Upon wishing me Noroz Mubarak that night he also told me I was being far too material, dressing in that “way.” It shocked me that a man of learning could say something so reductive. I was quick to correct him. In the middle of 1,000 people I very cordially explained that in my ornate attire I was representing history. In doing that, I am detaching myself from the world we live in, and am entering, as physically as possible, the role of the devotee. Clothing has the power to bring one to God. He has never forgotten that conversation and still brings up to this day.

This paper was a glimpse of what clothing and adornment mean to the collective esoterica of creeds that have for some time been put against one and other. The fabric will always tell a different story. I was not able to mention everything. I was not able to mention the black Chador of Bivi Fatima, sanctified figure from the family of the Prophet, or the fact that Krishna would steal the clothing of his devotees to tease them— but it is my hope that this peek into such a vast history inspires a different opinion in people who see clothing as strictly material, especially within the creeds in question. In extension, while many Muslims and Hindu’s bicker, fight and kill over their differences— in large swaths of the world they wear the same clothing and adornment to the houses of God they harbor, where the prayers they recite translate to be synonymous.

A devotee can be defined as many things, but its purest facet is using everything in their power to maximize their relationship with divinity. If an extra pair of bangles or a sweeping silk robe, does this for some, then there is no reason to deem them any less worthy of the divinity they seek. Clothing has always been an intrinsic part of the divine conversation, recognition of that is paramount to weaving relationships where we often only see the tension.

 

 

Michigan Muslim Community Council Annual Unity Banquet

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by Samana Sheikh

On Sunday, the Michigan Muslim Community Council (MMCC) held the 31st annual Unity Banquet at Burton Manor in Livonia, Michigan. The keynote speaker was first Executive Director of Muslim Advocates, Farhana Khera.

Khera attended the event to give voice and reasoning to why the Muslim community needs to stand united. She talked about the Muslim advocacy and how no one should have to live in fear for their beliefs.

The fight to end the Muslim ban is far from over. However, Khera had a great deal of positive results that the Muslim advocacy has tried and succeeded in helping push back the ban.

“While the Muslim ban fight is far from over…I am so glad that my initial fears have proven wrong,” Khera said. “Today something is different and as I stand before you I have hope. While the challenges are serious and many and may even seem daunting at times, together I have hope that we can, and we will win this fight for the soul of our country.”

Khera continues the fight for religious freedom for everyone and for a brighter future. “This is not a time to be silent, to keep your head down and wish things would go away. This is time to act,” said Khera.

Another prominent figure at the banquet was Channel 7 reporter, Simon Shayket, who was recognized tonight for his inclusive reporting style. His continuous efforts on covering the Muslim ban protests have helped gain followers on the efforts being made.

The individuals who have made huge strides were not the only ones being brought into the spotlight. The individuals who have made large efforts in smaller regions were also called up on stage. Each member had a spotlight on them. The diversity of their efforts was recognized by all attending and will continue to inspire others to make effort.

The MMCC celebrated everyone who not only continues to make efforts in the community but for the support given by others, even non-Muslim Americans.

MMCC continues to host events like these to bring all groups of people together and to help keep the mission and move forward to bring social justice and unity to the community.

Is the Quran only relevant to Muslims?

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by Dr. Aslam Abdullah

Is the Quran only for Muslims? What about humanity? If God is the Lord of the worlds (Quran 1:2) and the Prophet is described as the messenger for the worlds (Quran 21:107) and the Quran is introduced as a reminder to the worlds, (Quran 68:52) then what is the relevance of the Quranic message to the world?

How can the world, Muslims and non-Muslims, alike, benefit from the universal message of a universal and compassionate God? Can non-Muslims practice divinely revealed values without acknowledging their original source and without adhering to the total divine call?

Introduction

The Quran, Muslims believe is the final testament God revealed for human beings through Prophet Muhammad , in the seventh century. They believe that that the Quran affirms everything that was revealed to all the previous messengers in the past including Prophets Abraham, Ismail, Isaac, Jacob, Moses, and Jesus. The Quran recognizes the principle of inclusiveness when it says: “I have come to you, to attest the Law which was before me. And to make lawful to you part of what was (before) forbidden to you; I have come to you with a sign from your Lord. So fear Allah, and obey me.” (Quran 3:50) The Quran also acknowledges that divine message has been sent to all in all languages and the Quran affirms the continuity of the divine message. “O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hind wards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out.” (Quran 4:47)

The Quran acknowledges the common thread in all the divine messages when it says: “The same religion He has established for you as that which He enjoined on Noah – the which We have sent by inspiration to thee – and that which We enjoined on Abraham, Moses, and Jesus: Namely, that you should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which you call them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him). (Quran 42:13)

The Muslims believe that the guidance in the Quran is for all time, and all people. Even though many Muslim scholars have often differed on the issue of giving a copy of the Quran to non-Muslims, quoting the Quranic verse that says “none shall touch but those who are clean,” (Quran 56:79) yet more serious among them believe that the verse refers to the purity and sanctity of the divine message emphasizing the fact that it is revealed by the one who is absolutely authentic (Allah) and delivered by the one who is sacred and pure (Angel Gabriel) and delivered by the one (Prophet Muhammad ) who is innocent from committing any wrong in communicating the message.

In fact, the Quran addresses human beings as “Ya aiyuhal Nas” (O Humankind) directly 306 times and indirectly more than two thousand times in its over 6,000 verses. In contrast the Quran specifically addresses Muslim men and women (Ya aiyuhal Muslimun/Muslimat/Muslimatun/etc) by name only 49 times. How can anyone refuse to share a copy of the Quran with non-Muslims? In fact, the first revelation that the prophet received was first recited by the Prophet to non-Muslims.

Regardless, the Muslim scholarship, by and large, has inadvertently turned the Quran into a manifesto for Muslims only making the argument that Quran is a book of guidance for Muslims primarily. On top of this the use of the Quran has been limited to ceremonial recitation. Is there nothing for the non-Muslim creation of God in the book Muslims attribute to a Merciful and Compassionate God of all. Can a non-Muslim make use of the guidance of the Quran while still remaining outside the fold of Islam? Can Islam be practiced by non-Muslims in its normative sense without adhering to its form ritual structure?

Contrary to what some Muslims might believe the fact is that many human beings, regardless of their relationship with Islam, have on their own reached conclusions that the Quran introduced to the world through revelation. In a way, many non-Muslims have shown a better understanding of the message of the Quran even without fully identifying with Islam than shown by many Muslims.

For instance, the empiricism 1 in modern natural and social sciences is a known reality of our epistemology. The Quran announced this maxim clearly when it said: “And pursue not that of which you have no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be inquired into (on the Day of Reckoning). (Quran 17:36) In other words one must use all methods of inquiry to come to a conclusion and decisions in all aspects of life must not be based on superstitions and hearsay.

There are five major divine ideas expounded in the Quran that human beings have now begun to realize as the essence of their humanity. They were there in other religious scriptures and they are defined in detail in the Quran, yet, humanity as a whole waited for almost 7,000 of its recorded human history to acknowledge their legitimacy and validity.

These ideas have constantly provided guidance to reformers and idealists regardless of their religious or ethnic backgrounds all over the world for centuries. What is ironic is that while acknowledging the supremacy of these ideas many Muslim groups and leaders in the Muslim world have often negated them through their writings or actions. Those five ideas are: oneness or unity of humanity, dignity of human beings, universalization of natural resources, justice and peace. No human society can live in a state of stability and progression without accepting these ideas and making efforts to live by them.

Oneness of humanity

The Quran places emphasis on the oneness of human beings. It introduces the idea of common human origin and ancestry at four different places and says that humans have their origin in a single cell or soul.

“O mankind! Reverence your Guardian-Lord, who created you from a single soul, created, of like nature, the mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.” (Quran 4:1)

“It is He Who hath produced you from a single soul: here is a place of sojourn and a place of departure: We detail Our signs for people who understand.” (Quran 6:98)

“It is He Who created you from a single soul, and made the mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): If Thou gives us a goodly child, we vow we shall (ever) be grateful.” (Quran 7:189)

“He created you (all) from a single person: then created, of like nature, his mate; and he sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. such is Allah, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Centre)?” (Quran 39:6)

Thus the purpose is to ensure that the unity of humanity is never compromised and the differences that exist among people are resolved through a process of mutual understanding on the basis of ideas that are divine revealed.

“Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He wills to a path that is straight.” (Quran 2:213)

The Quran acknowledges the diversity in humanity but described it as a functional aspect of existence and not structural.

“To you We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that has come to you. To each among you we have prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He has given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which you dispute; (Quran 5:48)

The Quranic assertion about the oneness of humanity is a powerful message for all those who still want to live in their own tribal, national and ethnic cocoons without any respect and regard for the other. The Quran does not want a person to cancel one’s identity by birth but wants that identity to enhance inclusiveness rather than exclusiveness.

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Quran 49:13)

The idea that despite differences in our DNAs and fingerprints, we all have a common origin and can relate with each other accepting every human as part of our extended family whether we are able to trace our bloodlines or not is in itself a powerful unifying idea, an idea whose time has finally come in a world that is shrinking every day.

Dignity of Human Beings

The Quran places great emphasis on the dignity of human beings regardless of their gender or race or even status. It says: “We have bestowed dignity on the children of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation.” (Quran 17:70) The dignity comprises rights and duties. It means that all human beings are created equal by the One Creator, and no one is superior to another on the basis of his or her birth or family or tribe. It is only the divine that alone is the judge to decide who lived up to his/her dignified status accepting the dignity of the other. The dignity also means that human beings have a right to life, right to freedom of religion, right to freedom of lifestyle, right to labor, right to security and right to family are secured, even if that means that human beings do not accept divine guidance.

The Quran does not want people to deprive others of these rights because of their color, gender or even religion. The Quran does not give preference to one over the other. The Quran does not say that only Muslims or who have faith in God deserve dignity or rights that are associated with dignity. It talks in a broader term and declares that no one has a right to deny humans their dignity that is a God given right.

Not very long ago, the world had difficulty in realizing the validity of this Quranic message. People were discriminated on the basis of their ethnicity or gender or status and religious scholars and political experts were providing justification for these discrimination. A classic case of this denial of dignity can be found in India where according to religious scripture a group of people were categorized as low castes or untouchables because of their birth in a particular social group. Even though, India has banned that in its constitution and legally such a discrimination is punishable, yet it is still practiced widely in the country. In the United States, we had the “N” word for African-Americans in vogue for several centuries and is still uttered in several private sessions. But no one in the world today can argue for segregation and discrimination on the basis of race, religion,, gender etc. The world has begun to realize and implement the Quranic message of the dignity of humankind. This message is relevant in our time more than ever before, regardless whether Muslims practice it or not because it certainly can inspire people of all faith to stand with each other in defense of human dignity of all.

Universalization of Natural Resources

The third Quranic message relevant for humanity at large is its emphasis on the universality of natural resources. Earth, oceans, skies water, and wind are for the benefit of all. No one can monopolize them for their exclusive use. No one can use their access to these resources to deny others the rights bestowed to them. Thus the Quran states, “It is He Who has created for you all things that are on earth; moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He has perfect knowledge.” (Quran 2:29)

The distribution of these human resources in a manner that would ensure the dignity and oneness of humanity is a major challenge for human beings. Wars have been fought for land and access to natural resources such as water, land or gas without realizing that none of these natural treasures were created by humans, yet human beings have always fought over their greed to control them.

The Quran explains that the purpose to provide these resources is to ensure that human beings are not deprived of their basic needs for survival. It asks human beings not to use them to exploit fellow human beings. Our world today has about 1.6 billion people who sleep hungry every night. Our world has over 60 percent of the population that earns less than a dollar a day. Malnutrition is common and so is homelessness. People are deprived of drinkable water even though there is plenty of fresh water resources. People are still forced to live on streets and under open skies even though there is plenty of land to provide housing to everyone.

In religious circles everyone talks about removing poverty or at least ensuring that people’s basic needs are addressed. The Quranic message certainly gives guidance in this matter and invites people to work together to ensure that no one sleeps hungry and no one is homeless. The Quran addresses the issue of basic human needs in great details in verses 12 to 18 of chapter 90 when it explains what is this steep uphill ascent? Who else can tell you better than the Almighty? So listen: The uphill ascent is that a human should not only look after himself. Wherever he sees a human neck caught in any kind of subjugation or bondage, he should free it. That is to say, the first and foremost thing to do is to establish a system where no one is subdued by or subjugated to another. Everyone walks with his chin up, with total physical and mental freedom. (He should not have to follow and obey any Law except that of Allah the Almighty.) And during the period when some people take over all primary sources of subsistence and create a state of general distress and hunger, this system should look after the needs of those who, despite living among other people, feel lonely and helpless; or of the needs of those who have to labor hard for a morsel. They are the auspicious and prosperous people on the right path, enjoying the pleasures of life.

Justice for all

Justice is the buzz world in our modern vocabulary. The Quran not only emphasizes justice but also recommends a step above justice, i.e., working for the good of others at the expense of one’s interest. On the other side are those who are also true to their faith. They always give preference to the needs of the newcomers, even if they themselves are indigent and living a life of hardship. (Quran 59:9) The Quran reminds that people who are likely to achieve prosperity are those who change their personalities and no longer push others aside to selfishly fulfill their own needs. Realizing that the other person’s need is more demanding they voluntarily allow them to fulfill it first.

The Quran recommends a simple maxim for justice “O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well- acquainted with all that ye do.” (Quran 4:135)

“O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do.” (Quran 5:8)

Every human society accepts justice as its core value, yet we find that every human society violates its own declared values and promotes injustice on the basis of divisions that people have created among themselves. So much inequality, indignity and denial of basic human rights takes place in our world simply because people tend to view justice for others as not binding. However, without adhering to justice, it is impossible to think of dignity, unity or universality of humanity.

Peace is the goal

The ultimate goal of humans in this world is to secure a peaceful human society so that a peaceful family can protect the interests of a peaceful individual for achieving his or her true potential in deliberating on the purpose of this life and preparing for a life that is eternal in every sense of the term. The unity of humanity, the dignity, the justice and the universality of human resources pave the path for peace. They liberate humans from the mundane and profane and take them to the realm of sublime and sacred. They ensure that that human beings reconcile between their greed and their need.

Defining the purpose of his guidance the Quran says that “through which God shows unto all that seek His goodly acceptance the paths leading to peace and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way. (Quran 5:16)

The Quran repeats the message several times that the purpose of human efforts is to enable humans to dwell in an abode of peace, “theirs shall be an abode of peace with their Sustainer; and He shall be near unto them in result of what they have been doing.” (Quran 6:127) and explains “And [know that] God invites [man] unto the abode of peace, and guides him that wills [to be guided] onto a straight way.” (Quran 10:25)

Thus, the message of the Quran is universal and eternal. The divine sets the standards through messages delivered to human beings. It was left to individuals to seek the path of unity, dignity, universality, justice and peace not the path to argue with each who is better than the other or who would qualify for the grace of God and who would not. Let the world not deprive itself of the benefits of the divine guidance because of the sectarian, myopic and often arrogant behavior on the part of some Muslim groups. Let the world make use of these values that are universal and would help everyone. Muslims should also not shy away from joining those who work for these values even if their proponents happen to be those who profess other faiths or no faith.

Notes:

1. Empiricism: The practice of basing ideas and theories on testing and experience.

Continuing Rohingya Refugee Crisis

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By Dr. Shahaab Uddin

In late September, the Burmese Army, with the help of extremist Buddhists, decided to increase the ethnic cleansing of the Rohingyan Muslims from the Rakhine state, located in coastal Myanmar. Violence, rape and genocide was escalated and left over 500,000-900,000 Rohingyans fleeing for their lives to neighboring Bangladesh overnight. Although this genocide has been taking place for several years now, the heightened violence in recent months has created an epic humanitarian catastrophe.

Bangladesh, an infrastructure and resource poor country, decided to allow the Rohingyans to enter. Many of the Rohingyans left their homes with nothing on their backs. Their last memories are of their homes burning, family members being murdered and or raped, while fleeing for safety.

My journey began in Chicago, then I flew to Duha, from there to Dhakka and finally from there to Cox’s Bazar- in total approximately 24 hours. Cox’s bazar is typically known in Bangladesh as a holiday town which boasts the longest continuous beach/shoreline in the world. However, this is the closest city to where many of the refugees have been coming from- the Rakhine state. The nearest refugee camp from Cox’s bazaar is approximately an hour and half from there, the Bhanukhali refugee camp. The Rohingyan people speak Rohingyan which is different from Bengali, but Chittagonian Bengali has many similarities to Roghingyan. I needed a translator while I was there because I was limited to my English and Urdu. 

The Bhanukhali refugee camp had become the epicenter of the humanitarian relief efforts in the prior 1-2 weeks before my arrival. Many Non-Profit Organizations were on the ground trying to establish food, shelter, and water supply. Overnight, an influx of close to 800,000 people had created a human tragedy on the ground. Literally, people with no shelter, food or supplies sitting in the jungle of Bangladesh. I was working at a clinic near this camp arranged by the organization MedGlobal. I also took some of the medications I brought with me from the United States to help the people. Many of the disease conditions they had were due to the living conditions. Many of the children were severely malnourished and had active TB with many skin conditions that had erupted due to poor sanitation access to water facilities. Common conditions seen were: iron deficiency anemia, H. Pylori, malnutrition, asthma, eczema, infections, eye infections, hypertension, diarrhea due to bacterial or parasitic infections.

Most of the patients there had just suffered immense psychological calamities and were still trying to push their human spirit forward to survive. You could see it in their faces. Whenever there was an opening to talk about their journey, the pain was only one layer away-many started crying immediately.

A few of the stories I cannot forget, I will mention here.

A 34 year old father brought in his 3-4 year old son in his arms, his legs folded beneath him. The Burmese/Buddhist army entered his home and took his son and threw him on the floor, and trampled on his back with his boots. His son may have suffered a spinal cord injury, but he hasn’t been able to walk since then. A 57 year old woman, Gulzar, started weeping as soon as she saw my face. She kept insisting I looked like her son, because he was tall and had similar facial features.  Her house was burnt to the ground and her son fled for his life when they were trying to kill him. He ran away from the house and the army chased him. He eventually drowned to death after being chased, this was told to her by her neighbors. She hasn’t been able to sleep, eat or function since then. She made it to the Bhanukhali camp with her extended family. Another man I met, Bazer Hamed, he was 60 y.o, he witnessed the execution of 12 of his family members in front of his eyes. He says it was his naseeb from God that he managed to survive.  He was a well to do businessman before this genocide began, they took all his furniture out of his house and burnt it down. These are a few of the many traumatic stories that I heard. 

My medications cannot heal their deepest wounds. My feeling while I was in the camp was that if I could ease the life of even one Rohingyan in any way shape or form than I have done something. They have seen the worst- now let me be a messenger of hope, whether through my smile, my presence or my vibes. 

One day I went to see the border between Burma and Bangladesh where the majority of the refugees were crossing. The Naf river is a body of water that separates Bangladesh and Burma- one of the main ports of entry. When the conflict arose, thousands of boats were seen, and local residents from the Bangladeshi side said you could see smoke billowing into the air of the burning homes across the way. During the day, you don’t see many boats or rafts crossing as many cross at night as to not be detected. 

They enter the town of Teknaf, where I sat helping distributing goods and items as they entered the country. The process is simple. When they enter, they get fingerprinted, their name is written down and registered, they are put in a lori or a truck, and sent to one of the refugee camps.

The Bangladeshi army is also present to help keep the peace and situation calm. This was one of the most painful places to witness the human condition. For many of these people the trauma that lead them to leave their homelands was fresh and they grabbed whatever they could and fled.

A statement I heard translated to me from Rohingyan to Urdu was, “hamara iman lekhar bhagay”. “We took our faith and ran.”  I was there to distribute some cash that people had given me, which did go a long way for the people there as they were entering the country with absolutely nothing. 

A few instances from the border that I will share are of a man, unknown name. While he passed the distribution line, he had a log on his back carrying two bags on each side. I could see exhaustion and pain coursing through his eyes and body while his family followed. I walked up to him and hugged him; he immediately broke down and couldn’t let go for minutes while crying. Another woman broke into a PTSD fit and collapsed to the ground when she saw the uniforms of the Bangladeshi military. She was having flashbacks of when she was raped by Burmese military men. The camouflage of his uniform triggered her panic. Finally, she was calmed down and able to continue.

While they were being loaded on to the loris, they kept wanting to fit more people into each one before they sent them, although the limit had seemed to be reached. A boy with a stick would jump in and make everyone be quiet. The women were visibly panicked and crying, the men were frozen in shock not saying a word.

When I stood there, I started to think “Why isn’t anyone else here?”

There were some photographers and news agencies that took pictures and footage in the morning and had left.

But right now in the evening- there was no one-where is humanity?

I was fortunate to give these people water bottles and candy while they were on these lorries. They flee such harsh conditions than get put into a lori like cattle.

Muslim Father Forgives and Hugs Man Involved With Son’s Murder

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by Aysha Qamar

“Forgiveness is the greatest gift in Islam,” Abdul-Mumin Sombat Jitmoud said during the hearing, which lasted for almost three hours.

The father of a murdered Muslim pizza delivery driver forgave the man who was sentenced to prison for playing a part in his son’s death.

In April 2015, 22-year-old Salahuddin Jitmoud was making one of his last deliveries for the night, as a Pizza Hut delivery driver, when he was stabbed to death and robbed at an apartment complex in Lexington, Kentucky. His body was found in the breezeway of the complex.

Three people were arrested in the crime, but a grand jury chose only to indict Relford. Officials say Relford planned the robbery, although he denied killing Jitmoud.

24-year-old Relford was sentenced to 31 years in prison after pleading guilty to complicity to murder, complicity to robbery, and attempted evidence tampering in the stabbing death of Jitmoud.

During the sentencing earlier this month, Abdul-Munim Sombat Jitmoud hugged the defendant, Trey Alexander Relford, in what he said was the spirit of Islam.

“Islam teaches that God will not be able to forgive” someone until the person who was wronged forgives that person, Jitmoud told reporters. “The door of opportunity for God to forgive him is open. … So, reach out to Him. You have a new chapter of good life coming,” he told Relford in court.

Jitmoud’s father told Relford he forgives him “on behalf of Salahuddin and his mother,” who died two years before her son.

“It’s been two years and seven months of suffering along with many nightmares,” Jitmoud told CNN. “Whatever happens to you is from Allah. Let the believer put their trust in Him.”

Relford himself was in tears from this brave and forgiving motion by Jitmoud.

He replied by apologizing and thanking the father. “I’m sorry about what happened that day,” Relford said, wiping his eyes on the collar of his orange jail uniform. “I do applaud you because it takes a powerful man to know that someone has hurt them and to get up there and say what you just said. I can’t imagine the hurt, the pain. There’s nothing I can do… I thank you for your forgiveness.”

Many were shocked and inspired by Jitmoud’s words in the courtroom.

“Out of something that is so tragic, there is really something beautiful here that is beyond really all of us,” public defender Shannon Brooks-English said.

“It’s a testament to Salahuddin that his family is able to forgive,” said Assistant Commonwealth’s Attorney Kathy Phillips.

“Creeping Sharia”: A Myth?

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by Amina Khan

The term “Sharia law” ignites heated arguments as non-Muslims attempt to define it through tenuous sources. However, concurrently, radical Muslims also disseminate false translations of Sharia for the benefit of their own religious extremism and political gain.

So then, what is Sharia and is it something Americans should fear?

History and Origin

Sharia sprouted following the death of the Prophet Muhammad in 632 AD. It derives its essence from the Qur’an and Hadith; yet, conflictions develop as the credibility of Hadith is scrutinized between Muslim scholars. The reliability of a Hadith may have faltered through the “chain of transmission” down the years. If a Hadith contradicts another Hadith or the Qur’an, it cannot be true. Unfortunately, Hadith have been abused under degrading rhetoric and is always undergoing analysis between scholars.

Sharia translates to “the direct path to water”, as it is wholly a practiced way of life for Muslims.

Trying to ban Sharia is denying Muslims their religious freedom. But, Sharia is not a set of laws that are to be forced on anyone against their will as it is stated in the Qur’an that “no compulsion in [acceptance of] the religion” (2:256) is allowed. Furthermore, Sharia is not even a set of laws, but rather a philosophical concept of guidelines that root from the concepts learned in the Qur’an and Hadith. It molds with the society that a Muslim currently resides in; however, it is strictly only for Muslims and is not something that is trying to spread or be forced onto the Western world.

Five Parts of Sharia + Fiqh

The five branches of Sharia are Adab (behavior, morals and manners), ibadah (ritual worship), i’tiqadat (beliefs), mu’amalat (transactions and contracts) and ‘uqubat (punishments). However, it should be noted that these rulings apply to a willing person, not through forced government implementation.

Fiqh means “understanding” and is taught through four different schools (Hanafi, Maliki, Shafi’i, Hanbali) with the common conception that these scholars are not speaking for God. Fiqh is essentially stories of Prophet Muhammad (SAW), Qur’an and Hadith. Unfortunately, the Western view of Sharia and Fiqh is based on how Middle East countries make use of the Islamic laws.

Countries like Saudi Arabia, abuse the nature of Islam to weaken the disposition of Muslims for their own political gain. These countries eradicate the concept of justice that is essential to Sharia, simply to gain power and fuel their extremist views. An honest example of Sharia law is prevalent in America, as freedom of religion, freedom of speech, freedom of expression and freedom of thought are promoted. The Islamic part of Sharia is fully a Muslim’s own spiritual relationship with God in directing themselves to be a better person.

Violence and Punishment in Qur’an + Concept of Hudud

“Whoever kills a person who has a truce with the Muslims will never smell the fragrance of Paradise.” – Saheeh Muslim

It is narrated that Muhammad (SAW) said, “To free someone criminal mistakenly is better than to punish someone innocent mistakenly.” ‘A’isha (ra) narrated, “Ward off punishments as much as you can. If you find any way out for a Muslim then set him free. If the Imam makes a mistake in granting forgiveness it is better for him than that he should commit a mistake in imposing punishment.”

“Avert the Hudud (legal punishments) from being inflicted as much as you can, and whenever you find a way for a release [of a defendant] go through it, since it is better for one who rules to make a mistake in acquitting, than to make it in punishment of the innocent.” (Sunan al-Tirmidhi no. 1424. Classified authentic [sahih] by al-Hakim)

Hudud means the “limits of God”, Jonathan Brown from Yaqeen Institute states, but nowhere does the phrase appear in the clear context of labeling certain crimes (see Quran, 2:229, 4:14, 58:4, 65:1, though 4:14 is followed by a discussion of sexual impropriety). As punishments in Islamic law are formatted by human reason and not by the verses in the Qur’an, there is ample room for error. There are only four undeniable Hudud penalties specified by the Qur’an: 1) Theft; 2) Armed robbery; 3) Illicit sexual intercourse; 4) Slander.

The Qur’an does not command the death penalty for major sins, even murder. The family of the victim of a murder is given the option to forgive a murderer, be given compensation for the murder, or have the murderer killed (2:178). Stoning someone to death is never mentioned in the Qur’an, but is a common practice in some countries who are clearly not following the book accurately.

However, it is important to note that the concept of Hudud is not meant to be implemented into society today, rather it is there to sustain Quranic maqasid of justice/compassion in the specific context of Meccan society at the time.

In a typical book of fiqh, less than 2% of the book is devoted to the Hudud crimes and their punishments.

“Those who commit unlawful sexual intercourse of your women – bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way. (4:15) But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful (4:16).

“And those who accuse chaste women and then do not produce four witnesses – lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient, Except for those who repent thereafter and reform, for indeed, Allah is Forgiving and Merciful” (read 24:4-9).

Forgiveness is a prime factor in Islam, and punishment is only given if there is substantial evidence of a sin, which is extremely rare. These punishments are scarcely ever used and if they are, it’s used in an extreme and unfitting manner. Also, the Qur’an was revealed 1400 years ago in a time where punishment like prison did not exist. In fact, in the entirety of the Quran of 114 chapters, only three punishments are written: prescribed punishments, retribution, and discretionary punishments. Also, in modern societies, where the vast majority of crimes cannot be examined on the basis of eyewitness evidence and where all kinds of forensic data enabled by scientific advancements have become critical to investigating and prosecuting crimes: there is no need for Hudud to be used.

“And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation – his reward is [due] from Allah . Indeed, He does not like wrongdoers”(42:40).

“And if ye do catch them out, catch them out no worse than they catch you out: But if ye show patience, that is indeed the best (course) for those who are patient” (16:126).

Scholars argue that the verse on theft giving the punishment of cutting off one’s hand is mistranslated. You shall “eqta’u” the thief’s hands as a punishment for their deeds, and to serve as a deterrent from God. The word “eqta’u” is normally used along the lines of ‘marking’ or ‘leaving a scar’ where as “batara” would mean to “cut off”. In Qur’an 108:3, “Indeed, your enemy is the one cut off” (abtar – a derivative from batara).

This can be further argued in the story of Joseph:

“So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], ‘Come out before them.’ And when they saw him, they greatly admired him and cut their hands and said, ‘Perfect is Allah ! This is not a man; this is none but a noble angel.’” (12:31). “Eqta’u is also used in 5:38.

As for other violent verses of war, are only written in the Qur’an as explanations for wars that happened at that time, like the Battle of Badr. However, people of ISIS and Taliban take these verses and use it to cowardly support their own horrendous actions of war and savagery.

In a hadith of an underpaid child who stole fruit from his employer was brought to Prophet Muhammad (SAW) by the employer who demanded the child’s hand be cut. Upon seeing that the child suffered from hunger, Prophet Muhammad (SAW) rebuked the employer for underpayment and made it obligatory on him to educate the child and provide proper food to him until he grows up. This hadith makes up several of examples of Prophet Muhammad’s way of promoting justice where it is necessary. Among forgiveness in Islam, a good deed can also wipe away sin, as narrated in a hadith of a prostitute whose sins were forgiven simply because she gave water to a thirsty dog.

Hiraba

The harshest punishment written in the Qur’an is 5:33. Majority of Muslim scholars deem this verse was revealed after men had blinded, maimed and murdered a shepherd while also stealing his camels. Prophet Muhammad (SAW) ordered the killers to be punished in the same manner. However, some scholars argue that these reports are skeptical. Nevertheless, it is stressed that the ruler or state has the preference in deciding the proper punishment for Hiraba.

Terrorism is classified as Hiraba, which is punishable by death, as Hiraba means “waging war against a society”. Therefore, Islam heavily supports the notion that groups like ISIS are to be punished.

Misconceptions of Jihad

Opposite of Hiraba is Jihad. The term Jihad has been abused to hold a negative connotation juxtaposing its true meaning in Islam. People who do abuse the term are disregarding Islam’s immaculate history of consistency to the standards of law and justice in affairs of state. Jihad in Arabic means to “strive for some objective”. Countries who use Jihad for unwarranted violence and propaganda have been misguided and are neglecting Islamic conditions. It has become a norm for cultural society to define Jihad as rebellions against authority, which stressfully denounce Islamic principles.

Spiritual Jihad’s goal is to diminish demeaning characteristics by practicing dhikr, the Remembrance of God.

Jihad essentially means to “struggle” and is overall an internal and external way to be a good Muslim. The only reference of Jihad to violence is when Prophet Muhammad (SAW) mentioned to his followers on the way back from military campaign that a transition was made from armed battle to the peaceful battle, enforcing the idea of a “just war” and terms of defensive battles.

Islam’s Tolerance of Other Religions

“After Muhammad’s death, Jews and Christians were never required to convert to Islam but were allowed to practice their religions freely in the Islamic empire. Later Zoroastrians, Hindus, Buddhists, and Sikhs were also counted among the People of the Book. It has never been a problem for Muslims to coexist with people of other religions. The Islamic empire was able to play host to Christians and Jews for centuries, but Western Europe has found it almost impossible to tolerate Muslims and Jews in Christian territory.” – Karen Armstrong

“Beware!  Whoever is cruel and hard on a non-Muslim minority, or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment.” – Abu Dawud

“You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah , and you will find the nearest of them in affection to the believers those who say, “We are Christians.” That is because among them are priests and monks and because they are not arrogant” (5:82).

Several Quranic verses denounce the ostracization of any religion besides Islam. Misconfigurations of verses stating the murder of non-Believers repudiate the understanding of historical context at that time. Meccan “Pagans” had waged war against the Prophet Muhammad (SAW) and his community, while they violently oppressed and tortured Muhammad and his followers. Eventually, after several assassination attempts on Muhammad, various hostile Arab tribes joined in the fight against the Muslims, cultivating the Battle of the Trench, when 10,000 soldiers from many Arab tribes gathered to take out the entirety of the Muslim community. Muslims survived this war and went onto civilization.

As mentioned in the Huffington Post, the verses that come immediately before 9:5 state, “Those with whom you have treaties are immune from attack.” It further states, “Fulfill your treaties with them to the end of their term, for God loves the conscientious.” Now, in its proper context, verse 9:5 can be accurately understood.

“Creeping Sharia” is a non-existent movement. Sharia is not here to “take over” the world and convert everyone to Islam as Allah (SWT) “guides whomever He wills”. The violence that is so prevalent in the Middle East has no relation to religion, rather it capitalizes globalization and colonialism. Muslims are victims under those who use the name of Islam for their own political agenda to obtain power and sustain greed. Sharia has no intention to be violent, unless drastic sins like those ISIS is committing, then punishment is deemed to be fitting. Above all, forgiveness is dramatically portrayed in Islam, punishment is not something that should easily be given. It is important to understand the correct principles of Islam, and digest the violent terms in the Qur’an as verses that befitted society at that time and era.

IMANA Hosts Successful 50th Anniversary Gala

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by TMO Staff

 The Islamic Medical Association of North America (IMANA) celebrated its 50th Anniversary with a Gala dinner in Reston, Virginia on Saturday, October 14.

The turnout was fantastic and it was a splendid evening honoring IMANA’s milestones. 380 guests including government officials, representatives from several non-profit organizations, friends, and loved ones of IMANA’s community along with twenty-three former IMANA presidents gathered together to recognize IMANA’s contributions to the American society and its impact across the globe. The evening highlighted IMANA’s accomplishments driven by IMANA’s vision articulated a half a century ago.

Attendees enjoyed a keynote speech from Ambassador Shabazz, daughter of Malcolm X, and an address by Lonnie Ali, wife of the legendary Muhammad Ali. The IMANA lifetime achievement award was given to Muhammad Ali, posthumously for his work towards the clinical care and rehabilitation of patients with Parkinson’s disease at the Muhammad Ali Parkinson Center. After accepting the award, Lonnie Ali spoke about the dedication to service and passion for justice of Muhammad Ali and his exemplary life, that left a deep and wide impact around the world. All the IMANA former presidents, present at the event, were acknowledged with an award for their exceptional leadership and service.

Guests were delighted with an exquisite cuisine, including international desserts from countries all around the world in which IMANA has provided medical relief. The crowd enjoyed an evening of laughter with comedian Mo Amer. IMANA also released copies of its new book commemorating its 50-Year History Serving Faith, Profession and Community by American Muslim healthcare professionals. The book will be available to purchase online starting next week.

The IMANA 50th Anniversary Gala dinner was truly a night to remember and a gratifying celebration. The silent auction was well received with the outstanding artworks from Eye for Art, all but two pieces were purchased.

“We are proud to continue IMANA’s mission to strive towards a world in which the wellness and health care of all people are served by the American Muslim community,” the organization wrote on their website.

“This event would not have been possible without the generous support of every one of our volunteers and of course all our attendees,” they added.

17-year-old Pakistani Scientist Garners International Praise

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by Aysha Qamar

As one of the first Pakistani’s to participate in the International Young Physicists’ Tournament, then 16-year-old Muhammad Shaheer Niazi, replicated and provided a visualization of an ‘electric honeycomb’ creating international praise.

Upon returning from the International Young Physicists’ Tournament in Russia in 2016, Niazi said he decided to get published after receiving encouragement from his mother.

Presenting his research as any professional scientist would, Niazi developed photographic evidence of charged ions creating the honeycomb and published his work, earlier this month, in the journal Royal Society Open Science. The Royal Society Open Science is a journal that publishes research in the fields of Mathematics, Engineering and Science.

17-year-old Niazi has been named one of the youngest recognized scientists after his recent publication.

“We have to add something new [to existing knowledge] to get published and I introduced two new factors in the electric honeycomb phenomenon,” Niazi told reporters.

“Newton was 17 [years-old] when his first research [paper] got published in the same journal,” Naizi added.

Naizi said the attention his research received, particularly after its discussion in the New York Times, surprised him the most.

“It was a very small thing, and only four to five research papers had been written on it, so I did not think it would get such publicity,” Naizi said.

While physicists have known the phenomenon of electric honeycomb for decades, the Lahore residing high school student was the first to photograph the movement of ions that form the honeycomb alongside recording the heat found on the surface of oil. No one has done this before.

According to the New York Times, “an electronic honeycomb is what happens when certain kinds of electrically charged particles travel between a pointy electrode and a flat one but bump into a puddle of oil along the way.”

“Its what happens as natural forces work to keep an electric charge moving in an interrupted circuit, the New York Times said.

Niazi’s project has received international praise from various scientists and scholars including his own inspiration.

“I think it’s outstanding for so young a scientist to reproduce these results,” Dr. Alberto T. Pérez Izquierdo, a physicist at the University of Seville in Spain said.

Dr. Izquierdo’s work in 1997 inspired Niazi’s project.

Niazi encourages students to use the internet to supplement their learning due to the lack of quality of education in some regions of the country.

“There are online courses that I have been taking since I was very young,” he told reporters, suggesting that those interested in learning beyond the classroom take free online courses from websites like Coursera and EdX.

While Naizi did not expect all the media attention he is now getting, he is glad he was able to make his country proud. He now hopes to win the Nobel Prize again for Pakistan and is looking to continue his work and education at a prestigious university, like the Massachusetts Institute of Technology (MIT).

Karbala, A Reminder

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Photo Credit: Davoud Ghahrdar

by Suraiya Ali

There is a story of Karbala

that everyone knows.

There is a story of a man who was connected to divinity

There is a story of a man who knew that he was the prophet’s progeny.

There is a story of a man who realized his life was political currency,

that with spending it, he could save thousands, millions, of others from calamity.

There is a story of Karbala that is harsh. It is chains on the chest of mourning men.

This is a story about Hazart Hussain, who went to aid his allies in Kufa, and with his family, walked into his own martyrdom.

There is a story that he knew he was going to die, and that when his enemy told him

that not even a funeral shroud

would be provided for his corpse,

he responded, God will send onto his body a cloth of divine light, directly from Heaven.

There is a story that is about massacre.

70 women and children, warrior and worshipper, killed by an army of thousands; starved from water for three days.

There is a story of Karbala that everyone knows.

It is sharp like swords, putrid like the smell of bodies left to rot in the desert.

There is another Karbala, that we do not speak about.

There is a Karbala that is soft.

There is a Karbala;

In which Hazart Hussein was a father, a new father, to baby boys; Ali as-Asghar and Zayn-al Abidin,

In which he felt their infant hands, soft as the petals of Persian Jasmine, grasp his fingers.

There is a Karbala;

In which he heard his young daughter, Ruqayyah, speak to him in the gentle and gibbering Arabic of a toddler.

There is a Karbala full of mothers, who tended to their children, regardless of thirst, regardless of heat, with love as supple as the hand-woven rugs they left behind in their homes.

There is a Karbala full of husbands, who’s bond in marriage reeked so much of love that their wives walked with them through that desert, to the last moment they would ever be able to embrace one and other.

There is a Karbala of love.

There is a Karbala as soft as the laugh of a child, as smooth as silk on a jummah afternoon.

There is Karbala as sweet as Hafiz, as succulent as Rumi.

Why do I remind you of this? When you fathers beat themselves with chains, and your mothers weep into black chadors– why do I remind you of softness?

I do not wish to romanticize Karbala.

There is no romance in malpractice.

I wish to remind you that as you fight for the injustices of our past, and blaze forward to undo the injustice of our future, you must seek the soft.

You must remember as you mourn that while they fought they also loved.

While they died they also loved.

While their last breath left their bodies, they also loved.

My Karbala so full of love that it is as soft as pink chiffon, as delicate as rose petals.

My Karbala is one where the Army of the Holy was massacred, but the love of their House was only sanctified.

My Karbala is soft, so soft, that even chain links covered with the blood of devotees, are no match for the noor they bring to those who hold them.

 

Poet Suraiya Ali has grown up with the mourning of Karbala. She has felt her history every Ashura. During the Muslim month of Moharram, where Shia and Sunni Muslims alike, mourn the martyrdom of Hazart Hussain, who suffered on the fields of Karbala a death deemed gruesome by most in history, it is easy to be lost in the convictions of pain. Suraiya in her work, “Karbala, A Reminder”, engages readers in realize, that even with pain comes softness and in that softness, a devotee can find bliss. 

Muslims aren’t the problem. Yet why are they the only “terrorists”?

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by Tina Lapsia

First came President Trump’s ‘Muslim’ travel ban, issued with a statement “We don’t want ‘em [Muslims] here.” Nine months later, a white man unleashed havoc in Las Vegas, Nevada, killing 58 innocent concert-goers and wounding hundreds of others, in what has been declared as the worst mass shooting in American history.

Stephen Paddock, the suspect in the Las Vegas shooting. (Source: Medium)

Since Trump took office, some of the worst attacks, including the one in Las Vegas, have occurred on American soil. These include:

  • August 2017: A 20-year-old white Nazi sympathizer from Ohio sped his car into a crowd of anti-racist protesters in Charlottesville, Virginia, killing a woman and injuring at least 19 others.
  • June 2017: A 66-year-old white man from Illinois shot at Republican Congress members during an early morning baseball practice, severely wounding several people including House Majority Whip Rep. Steve Scalise of Louisiana.
  • June 2017: A 52-year-old white man from Kansas shot one Indian man and killed another as he told them to “get out of [his] country.”
  • March 2017: A 28-year-old white man from Baltimore traveled to New York City with the explicit aim of killing black men. He stabbed 66-year-old Timothy Caughman to death.
  • May 2017: A 35-year-old white man from Oregon began harassing Muslim teenagers on a train in Portland, telling them “We need Americans here!” Two men interceded; the perpetrator then stabbed and killed them both.

After the attacks of September 11, Muslims have been automatically associated with the radical Islamic terrorists responsible for that horrific tragedy. However, the bigger threat to Americans have been those who “blend right in” – those who are not affiliated with any specific religion or extremist group.

In fact, according to a new study by the think tank New America, more Americans were killed by “native” right-wing extremists between 2001-2015 than by Islamic terrorists.

Despite Trump’s travel ban to protect Americans from such terrorists, the country home to the biggest number of terrorists who have carried out successful attacks inside the US is the US itself.

But such individuals who commit acts of mass murders are, in many instances, not labeled as terrorists – such was the case with the suspect in the Las Vegas shooting, Stephen Paddock.

Why? Terrorism seems to be a label reserved for foreigners, for Muslims. Whites have the privilege of being the “lone wolf” shooters.

When the definition of terrorism cannot even be agreed upon by the FBI, US Department of Defense, Congress and the US Department of Homeland Security, terrorism becomes a term defined by society and the media.

When a white perpetrator carries out an act of terrorism, public discourse is confined to “thoughts and prayers,” while Congress and the public rally for policy change and legislation in the wake of an attack by a Muslim.

A Muslim attacker has never been referred to as an American, a local of the community he attacks. Rather, despite his country of citizenship, he (or she) is considered to be a foreigner or an external threat by the Western press.

It is no surprise that this worldview and perception has lead to anti-Muslim discrimination in America. It has lead to racial profiling, torturing Muslim suspects in Guantanamo Bay and instating a Muslim ban.

Terrorism has no race, no color, no gender and no religion. We must change this narrative that Muslims are the only face of it.

The Martyrdom of Imam Hussein

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Muharram, the 10th of the Islamic calendar brings out fissures in the Muslim community. Its a day when a segment of Muslims mourn the martyrdom of Imam Hussein, the grandson of the Prophet and the other segment that equally loves the Prophet and his family, minimize or ignore the martyrdom.

While one segment fasts on the day commemorating a Jewish tradition that says that on this day Prophet Moses saved his people from the tyranny of Pharaoh, the other grieves, laments and remembers the martyrdom of Imam Hussein by self-flagellation.

History is still haunting us and the event that took place some fifty years after the death of the Prophet still divides us. Yazid ibn Muawiya and Imam Hussein are the two characters around whom the entire story revolves. One segment of the ummah considers Yazid a legitimate ruler and the Imam a rebel, the other considers Imam a freedom fighter and Yazid a tyrant. In the continuation of the controversy that has resulted in the emergence of different versions of Islam, the dream of making the faith a unifying force for Muslims is irrelevant.

History has to be seen in its right perspective and should be analyzed according to the explanation of people who were involved in it.

Based on how Imam Hussein presented his case and the horrific ordeal he and his family went through, it is clear that his martyrdom is one of the most revolutionary moment in the history of humanity when an individual decided to sacrifice all that he had to preserve the divine ideals of justice. Those who were fighting against him knew the fate of the opponent. They knew that he was the grandson of the Prophet.

The people who claimed to be defenders of the principles of justice betrayed Imam Hussein and watched him as bystanders pursue the struggle on his own. The Imam fully knew the value of his stand, but mourning or grieving would not serve the purpose or give right tribute to him.

Rather than observing this day of 10th Muharram as a day of mourning and tragedy, all Muslims regardless of their sect, must observe it as a day of justice and freedom. They must make this a day to remind the world that tyranny must be challenged, abuse of power must be questioned, usurpation of power by turning political office into a throne to be passed on one’s progeny must be defied and coercion to force people to succumb to political authorities must be responded. This will bring meaning to the sacrifice of the great martyr Imam Hussein for Muslims and people of all faith.

The Muslim world is in fact divided between those who usurp the rights of people and those whose rights have been usurped. We have falsely tried to cover this basic division through imposing sectarian, ethnic, cultural and tribal differences so that the real issues can never be brought up. The existing divisions are preventing Muslims from bring about positive changes in the society. Any time people question the legitimacy of those who unjustly violate people’s human rights, the shia sunni differences are brought up by the special interest groups. Often these differences are escalated to devastating violence.

Unless, Muslims go back to their history and read it correctly to draw necessary conclusions, they will continue to be played by special interest groups among themselves. Perhaps, we can begin by reevaluating our attitude to the most tragic event of our history, the Karbala

Saudi Arabia Lifts Driving Ban on Women

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by Aysha Qamar

A royal decree has been issued by Saudi Arabia, that will allow women in the country to drive, the Saudi Foreign ministry said Tuesday on its official Twitter account. Following the decree, women will no longer need permission from a legal guardian to get a license and will not need a guardian in the car when they drive.

The Kingdom’s Foreign Ministry announced the decision on its official Twitter account.

“This is a historic big day in our kingdom,” Prince Khaled bin Salman, Saudi Arabia’s ambassador to the US, said in a briefing with reporters.

The decision to allow women to drive comes along a broad reform program that earlier led to women being allowed into a sports stadium for the first time. Women were allowed to enter the National Stadium in Riyadh to celebrate the 87th anniversary of the founding of the kingdom on September 23.

Ambassador bin Salman described the step as “part of Vision 2030, which is a huge step toward a brighter future.”

According to the Ambassador, the plan for the country’s economic reinvention depends on youth empowerment, social organization and women’s empowerment, “which is an extremely important element of the changes happening in Saudi Arabia,” the ambassador said.

“We are trying to increase women’s participation in the workforce,” bin Salman said.

“In order to change women’s participation in the workforce we need them to be able to drive to work,” Ambassador bin Salman said. “We need them to move forward, we need them to improve our economy.”

In conversation with CNN on why the announcement was made now, Ambassador bin Salman said, “there is no wrong time to do the right thing.” “It’s not religious nor a cultural issue” and said women “used to use transportation means during my grandfather’s era,” he added.

While there might be social issues, the Ambassador said, legally nothing can prevent the women who wish to drive, nor prevent them from wanting driving lessons without male or guardian permission.

According to the Ambassador, the choice will be up to women. “It’s not ‘women must drive,’ it’s ‘women can drive.’”

In May, King Salman decreed that government agencies should list services women can seek without permission from their husbands, fathers or other male guardian. Before the decree, women were not able to access government services without getting permission from a male guardian or having him present.

State Department spokesman Heather Nauert said the US certainly welcomes the move and sees it as “a great step in the right direction”.

“I think this is historical and a victory, not only for Saudi women, but also a victory for human rights,” Saudi Journalist Najah Altoaibi said. “I mean from now on there is no country that places a ban on women driving, Saudi Arabia was the last country which prevented women from driving.”

In November 1990, 47 Saudi women drove their cars around Riyadh to protest the driving ban. The women faced severe punishment and the campaign stopped until 2008, when Wajiha Huwaider dared to drive a car around the eastern provinces and escaped arrest.

Following Huwaiders daring action almost 10 years ago- several women rekindled the protests by driving local roads. Many were arrested and jailed for going behind the wheel.

Manal al-Sharif, a Saudi women’s rights advocate- who now lives in Australia, was jailed in Saudi Arabia after posting a video on Youtube, of herself wearing a black headscarf and sunglasses while driving. Her actions provoked death threats and led to her formulating the Women2Drive campaign.

Sharif and another woman, Najla al-Hariri, became global figureheads of the cause, drawing attention from world leaders and activists to urge Saudi Arabia to end the ban.

In response to the announcement, Al-Sharif, tweeted various comments including a photo of herself in a car.

Many others have also taken to twitter and social media to express their happiness and feelings towards the lifting of the ban.

Loujain Hathloul arrested in 2014 after trying to cross the border from the United Arab Emirates into Saudi Arabia and detained for 73 days, tweeted ‘praise be to God’.

“It is amazing,” said Fawziah al-Bakr, a Saudi university professor who was among 47 women who participated in the kingdom’s first protest against the ban — in 1990. After driving around the Saudi capital, Riyadh, the women were arrested and some lost their jobs.

“Since that day, Saudi women have been asking for the right to drive, and finally it arrived,” she told reporters. “We have been waiting for a very long time.”

Ending the ban on women driving is expected to face some resistance.

Earlier this month, a Saudi cleric was banned from preaching after saying that women should not be allowed to drive because their brains shrink to a quarter the size of a man’s when they go shopping.

Opposition scholar Madawi Al-Rasheed congratulated women’s rights activists, but emphasized the challenges ahead.

“Without an elected government and political representation, we will not benefit,” she said.

According to the decree, a ministerial committee has been formed to implement the ruling and it will present recommendations within 30 days.The new policy is set to be implemented on June 24, 2018, the government said.

Liesl Gerntholtz, executive director of the Women’s Rights Division at Human Rights Watch, told CNN while it was a “very important step” there was still a long way to go for Saudi women.

“This prohibition on driving is just one in a vast series of laws and policies which prevent women from doing many things,” she said.

Media fellow at the Muslim Public Affairs Council Marwa Abdelghani, told CNN the new laws wouldn’t take effect for another year.

“Saudi Arabian women are going to continue fighting and are going to continue running these campaigns to try to overturn these laws,” she said.

“At the end of the day these laws are showing how Saudi Arabia has been resisting overturning or relinquishing power to over 50 percent of the population.”

First Hollywood Asian Muslim Female Director Releases: The Tiger Hunter

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Photo Courtesy of The Tiger Hunter LLC

by TMO Staff

Lena Khan is a United States born American-Indian Muslim writer and director. Her first feature film, The Tiger Hunter will be in theaters in many parts of the US on September 22.

The movie depicts a young Indian man, who relocates to Chicago in the 1970s to become an engineer- but when his job falls through, resorts to an elaborate charade with misfit friends in order to woo his childhood sweetheart.

Khan is the first Muslim woman who has directed a full length Hollywood movie, that has garnered critical acclaim and awards across the festival circuit. She has joined the league of film makers such as Mustapha Akkad who produced: The Message and Lion of the Dessert.

Khan got the idea for the film after hearing stories from her father and interviewing others about what it was like immigrating to the United States. 

“One story he told was he had to steal a stool sample to get into the country, and I was just randomly telling that to somebody at my work,”I was at a production company at the time, and they were just cracking up, and so I just started asking for stories from other people, other immigrants, random things. People telling me about 13 guys sleeping on the floor like sardines, people sharing like one single suit and waiting around in their underwear and scheduling their entire interviews around it, and a lot of those stories are what came to be in the movie.”

Khan graduated Summa Cum Laude and received an undergraduate degree at the University of California, Los Angeles in political science and history-after which she went on to graduate from the prestigious UCLA School of Theater, Film and Television. Khan has spent years directing short films, commercials and music videos for international artists such as Maher Zain, while also gaining experience at noted production companies such as Participant Media (Syriana, The Help).

Her films and videos have received over 30 million hits on Youtube, won film festivals, and have been broadcast across the world- seen anywhere from universities to international embassies.

Khan has been profiled in USA Today, Teen Vogue, The New York Times and various other media outlets. She has won Sony Entertainment’s Television’s South Asian Excellence Award for contributions to entertainment, CAIR’s award for activism and now dedicates herself to making films that call attention to social issues, through fun and engaging entertainment.

Her first feature film, The Tiger Hunter, is one of the first feature films by a Muslim filmmaker to achieve mainstream distribution.

Khan hopes through the film and other work to help build the representation and understanding of Muslim and other communities- by using humor, the film has been sparking needed conversation throughout the country.

Recently, Khan sold a television show to a major studio and is now working on another television show, alongside working on another movie and children’s book.

The success of The Tiger Hunter helps support Khan and the representation of the diverse community in Hollywood-and the opening weekend’s box office is crucial for that goal.

Please buy tickets for The Tiger Hunter by visiting its official website here.

Riz Ahmed: First Asian and First Muslim Actor to Win Emmy

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by Aysha Qamar

Everyone is talking about the 69th annual Emmy Awards- where two Muslims took the stage. It was an unheard of sight for many to see two Muslim men, on prime-time television, being portrayed so positively. Actor Rizwan Ahmed and actor-writer Aziz Ansari won two top categories for shows that challenged stereotypes.

For nearly seven decades, a South Asian man had never won an Emmy in an acting category.

British Pakistani actor Rizwan Ahmed, also known as Riz MC, became the first Asian and first Muslim man to win an Emmy Award. An Emmy is an American award that recognizes excellence and achievement in the television industry, similar to the Oscar, for films.

The actor won the award of Outstanding Lead Actor In a Limited Series, for the HBO drama “The Night Of”, in which he plays the role of Nasir “Naz” Khan- the son of a Pakistani cab driver from Queens, who is wrongly convicted of murder.

Nasir and his family are presented as a multi-dimensional family living in a complex community, before Donald Trump took office and announced his first travel ban, which is a breakthrough in the portrayal of Muslims on television series.

Before Ahmad, only one other South Asian had taken home an acting award from the ceremony- Archie Panjabi, who won an Emmy for her role in “The Good Wife” in 2010.

Ahmed’s award comes as not only a success to South Asians, but to Muslims as well in the portrayal of his character, Naz, who represents and challenges issues of race and Islamophobia.

“It’s always strange reaping the rewards of a story that’s based on real world suffering,” Ahmed said in his acceptance speech. “But if this show has shown a light on some of the prejudice in our society, Islamophobia, some of the injustice in our justice system, then maybe that’s something.”

In a previous interview, the actor said, he’d “rather be broke” than play “Terrorist No.3.”

During his Emmy speech, he also gave a shout out to two nonprofit organizations, the Innocence Project and South Asian Youth Action (SAYA) for their outstanding work.

Ahmed told reporters after the Emmys that “what we’re starting to see is more awareness around how beneficial it can be to tell a diverse range of stories and to tell them in a way that’s authentic.”

“And I think awareness is the first step to real change,” Ahmed added.

While Naz’s ethnic and religious identities were carefully represented, Ahmed told the New Yorker, they were only secondary to the plot, which follows a young man accused of murder and entangled in the criminal justice system.

“It’s just nice to have complex characters,” he said. “I play someone called Nazir or Jamal or whatever, but it’s not about that, necessarily, without there being any erasure of my background or heritage. It’s just not the focal point, because it’s considered pedestrian. It’s no longer exotic.”

Ahmed is known as an activist who continuously emphasizes the importance of diversity and representation. His belief that the media can combat terrorism and hate, as well as his wish to become a positive role model for peers and youth, has encouraged him not to feed into the negative portrayal of colored people on screen.

He has pushed for the globalization of stories and talent, saying, “TV is in particular a global medium. People are streaming shows or watching them all around the world, so hopefully we’re going to see a globalization of the stories we’re telling and a globalization of the talent pool.”

Muslims at the Forefront of Relief Work

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by Aisha Asif

Media Director at ICNA Relief

When Hurricane Katrina struck in 2005 breaking away the levees and unleashing destruction at a level not seen before, it was then that ICNA Relief stood up for the first time to respond to a disaster. The organization mobilized Islamic centers, mosques, and the Muslim American community to come together to house, feed and help rehabilitate hurricane survivors.

Twelve years later, ICNA Relief has responded to 51 disasters across the country ranging from tornadoes and hurricanes to floods and fires. So, when news got out of a massive category 4 Hurricane Harvey making its way to Texas, the charity quickly prepared.

ICNA Relief’s local Houston team collaborated with the Islamic Society of Greater Houston (ISGH) to open mosques as temporary shelters. Volunteers in Dallas started collecting in-kind donations such as canned goods and hygiene supplies, while other volunteers made their way to shelters across the state to assist hurricane evacuees.

“They are so nice, they’re helping us out so much,” said one middle-aged hurricane evacuee who stayed at ISGH. “That’ll give you a different perspective on what you think the Muslim does. So just come on out and they’ll treat you right.”

By the time Harvey had died down, it had caused $180 billion in damages and killed 82 people. Volunteers and staff provided 1400 meals and counting to hurricane survivors and truck loads of in-kind donations were also given out. ICNA Relief’s award-winning Disaster Relief Team began receiving work orders a week later to work on flooded homes. Team lead Arif Ali worked with over 100 volunteers to gut out 16 flooded homes, many of them located in the impoverished Fifth Ward area of Houston.

Though the storm was fierce, it had a silver lining: Texans of all backgrounds came together to support each other before, during and even after the hurricane.

Dallas resident Sa’eed Purcell drove four hours with his wife and sons to volunteer with ICNA Relief.

“We’re here to offer a hand because this is our country,” said Purcell. “The Prophet (PBUH) told us that the most beloved people to Allah are the ones most beneficial to mankind. That’s why we’re here. We had somebody from the street walk in as we pulled up asking how can we get on your list; how can you help us with our home. That’s why we’re here.”

While work continued in Houston, news of Hurricane Irma had some members of ICNA Relief’s Disaster Relief Team scrambling to Florida. Assistant Executive Director Abdulrauf Khan drove back to his home town of Boca Raton in South Florida after only a few days in Texas. ICNA Relief’s team in the state immediately once again began cooperating with mosques to open temporary shelters. They also helped elderly neighbors shutter their windows and started collecting in-kind donations.

After Irma moved north, the storm had caused $290 billion in damages and killed 26 people in the state. ICNA Relief hit the ground running by distributing in-kind donations, providing debris removal to homeowners and engaging in chainsaw work to dispose of fallen trees.

“We had two category 4 hurricanes hit us in one year,” said assistant E.D. Khan. “This never happened before and it caused a lot of destruction that’s going to take years to rebuild. But ICNA Relief is in it for the long-haul to keep helping those who are hurting.”

Donate to ICNA Relief’s Hurricane Relief Funds today:

www.icnarelief.org/Irma

www.icnarelief.org/Harvey

 

 

 

Hajj: The Journey of A Lifetime

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by Sofia Begg Latif

Hajj has truly been the journey of a lifetime. It was a lesson in recognizing our own insignificance- our bodies physically exhausted and weakened- the perspective of being one among millions under the harsh heat of the Arabian sun, our hearts beating, hands lifted seeking His Mercy.  

Together, we all prayed and cried for our families, for a stop to war and discord, for protection from every type of sickness, sadness and worldly trial.  We prayed for Salvation. We stood in front of God, dusty and disheveled, bowed our heads, and poured out our hearts, begged for forgiveness, entrusted all our fears and worries to Him, and sought His Help for our innermost needs and hopes.  

We removed ourselves momentarily from our worldly affairs, even as the storms of the world continued to swirl, as news of Harvey and Irma, of the Rohingya in Burma, of the pain of Dreamers and DACA and news of deaths of loved ones back home reached us. We surrendered to our Lord, our hearts reliant completely on Him. We circled the Ka’aba, counter clockwise, as if to turn back the ages of time, to shed our past and to seek His Guidance for our individual and collective future, recommitting ourselves to be servants in this world.  

Hajj was humbling, but at every step of the journey, we were also deeply aware of our privilege.  The world’s people were represented in Mecca, young and old, black, white, and every color in between. Humanity is beautiful, but the vast majority do not live like we do. Our moments of hunger, exhaustion, discomfort, sickness, even fear, were all relative. We would catch ourselves uttering a complaint and immediately become silent with just a glance around, our eyes wide open to the suffering of others around us, and their patience, strength, steadfastness, resilience in the face of struggles far greater than our own.

How could we not be only grateful?  

Our feelings of gratitude only deepened upon arriving in Madinah, the city of the Prophet Muhammad (PBUH). We entered the city with everyone on our bus singing in joy and praise of a man whose life of devotion and sacrifice has given us the best of examples. The peace and calm that is felt in Madinah is without comparison.

So, while we return home now eager to see our daughter, our parents and loved ones and to be back in the comforts of our home, we  pray that God accepts our devotions- and we hope to keep these lessons with us: of reliance on God, of gratitude, of patience and of feeling ever more acutely and urgently the call to serve.