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FATHER’S DAY IS EVERY MOMENT • CHILDREN, ISLAMIC LITERATURE AND SELF-IDENTITY

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CONVENTION

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THE EVOLUTION OF THE OBSERVANCE OF

RAMADANIN AMERICA

ISLAMIC HORIZONS JULY/AUGUST 2014 5

COVER STORY20 The Evolution of the Observance

of Ramadan in America Islamic observances and celebrations are taking

a special color as Muslim Americans find a new society, melding varied traditions and experiences.

25 Yours, Mine and Ours

THE ROAD TO DETROIT18 Seminaries and Interfaith — A New Vision

MUSLIMS IN ACTION32 Halal Food Service34 Children, Islamic Literature and Self-Identity

POLITICS AND SOCIETY36 Guilty Even When Proven Innocent

FAMILY LIFE40 Father’s Day is Every Moment

DEPARTMENTS6 Editorial8 ISNA Matters12 Community Matters42 Reviews44 Food for the Spirit

DESIGN & LAYOUT BY: Gamal Abdelaziz, A-Ztype Copyeditor: Madihah Krishnamurthy. The views expressed in Islamic Horizons are not necessarily the views of its editors nor of the Islamic Society of North America. Islamic Horizons does not accept unsolicitated articles or submissions. All references to the Quran made are from The Holy Quran: Text, Translation and Commentary, Abdullah Yusuf Ali, Amana, Brentwood, MD.

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CONTENTS VOL. 43 NO. 4 JULY/AUGUST 2014 visit isna online at: WWW.ISNA.NET

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6 ISLAMIC HORIZONS JULY/AUGUST 2014

PUBLISHERThe Islamic Society of North America

(ISNA)

PRESIDENTMohamed Hagmagid Ali

SECRETARY GENERALHazem Bata

EDITOROmer Bin Abdullah

FEATURES EDITORDeanna Othman

DEPARTMENTS EDITORAisha Kishta

EDITORIAL BOARDJulie Belz (Chair); Iqbal Unus; Sohaib Sultan;

Wafa Unus; Tarek Elgawhary.

ISLAMIC HORIZONSis a bimonthly publication of the Islamic

Society of North America (ISNA) P.O. Box 38 • Plainfield, IN 46168‑0038

Copyright @2014 All rights reserved

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AsRamadan and Eid: The American Waythis issue focuses on Rama-dan and Eid becoming part of the American way, I would like to take the privilege and use the editor’s discretion to recall my own first American Eid experience some 40 years ago.

Days after my arrival at an upstate New York university, I was enticed by a remarkable sight — the practice of Islam as faith and life by some inmates at the nearby maxi-mum security correctional facility. By sheer weight of their exemplary behavior, contrasted with their fellow inmates, these Muslims were allowed to celebrate Eid not only with their visitor, myself, but also with their own wives and children. I was able to convince (the now late) Dr. Hamudah Abdelati, who was among one of the first people to write an American introductory book on Islam, to lead their Eid prayers. He had his family with him, and finally agreed to lead the prayer and then leave.

The inmates’ aura was so over-whelming that he asked their imam to lead the prayer instead, and then stayed there much longer than expected.

Yes, it was pre-Sept. 11, but dis-crimination was very much alive even then. However, the truth is that due to their commendable behavior and resolve, these inmates were able to enjoy a special and

unique Eid experience.Muslims today are in a much

better place, post-Sept. 11 horrors and Islamophobia notwithstand-ing. The community has and is striding forward in making Rama-dan and the two Eid celebrations as American as Christmas or Hanuk-kah, but a long road still lies ahead.

We need not look too far to know that hard effort pays off. While most of us arrange to take time to celebrate the two Eids with friends and family, some exceptions remain. There is a need to continue the effort so Muslim celebrations become officially recognized where students and employees are not frowned upon or penalized for taking time off. Today, certain school districts such as New York City Public Schools have secured such rights, and New York City Mayor Bill de Blasio has promised to fulfill his campaign promise.

Human beings have the strong tendency to meld and do things without disturbing their own values. Over time, as the Muslim Ameri-can community evolves, American Ramadan and Eid celebrations and traditions will evolve as well.

In time, Muslim holidays may become as American as apple pie, but the core values of Islam should always remain unperturbed no matter how we choose to celebrate these occasions. ■

EDITORIAL


A Responsibility to ShareBY HAZEM BATA

A s ISNA’s secretary general and chief executive officer, I approach this responsibility conscious of the half century of

dedication and effort that has contributed to the growth of a student organization embrac-ing 13 campuses into the nation’s largest and most respected Muslim representative body.

It is an honor to be considered for such an undertaking. However, it entails the respon-sibility of not just running the organization but indeed to continue its onward progress.

Since its inception as a student body, ISNA has pursued inclusivity where all its members and Muslim Americans are welcome with equal respect, and invited to contribute to furthering its mission. Such inclusivity is not confined to ethnicities and schools of thought, but also provides equal opportunities to men and women to be partners in the ISNA mission.

An important aspect of grassroots work being done by ISNA is to help make Muslim organizations welcoming to all, women and children. In setting goals for my service, I have placed the task of making mosques friendlier to women on top of my list. Indeed, this process has been going forward but still needs more to be done. I welcome ideas and suggestions, and of course efforts to help attain this goal.

Muslim Americans are a growing and upwardly mobile community, which means that infrastructure development is continu-ous. We continue receiving reports about foundation laying ceremonies for new mosques and new Islamic schools. How-ever, it is vital that we create and embed an environment that keeps this fervor going with the fullest dynamism.

Naturally, another goal that I have set for myself is to help communities create mosques that are social centers that focus on family and religion.

ISNA is 51 this year. Some of the beloved leaders whose efforts laid the foundations of our organization are aging and some have fulfilled their earthly stays. It is necessary for all Muslim organizations to create an atmo-sphere where the baton of ownership and leadership is passed to the future generations. Understandably, another goal I have marked for myself is to help bridge the gap between first and second generation Muslims. The first generation did everything for us, and it is now for us to own and take it forward and pass it on to our future generations. Such an envi-ronment requires building bridges between hearts and minds. We may be old or young but our goal is the same — to serve Muslims in America. We need to keep growing closer.

God has created us to advance through stages. Some of us have experienced youth, some are experiencing it now, and some are heading toward this stage. The vigor of youth knows no bounds. The services Muslims can offer to our communities are ever-bright and broad. It is thus also my goal to help the youth grow in Islam and posses the resolve to serve in the Path of God. ■Hazem Bata is secretary general of ISNA.


HAZEM BATA IS NEW ISNA SECRETARY GENERALHazem Bata has taken the helm as ISNA’s new secretary general.

A lawyer and activist, Bata said he looks forward to making outstanding contributions to the Muslim American community.

“I am excited to work with ISNA and see a real opportunity to continue build-ing on its rich legacy,” he said. “I look forward to reaching ISNA’s goals of orga-nizational excellence and service.”

Bata holds a Juris Doctor (J.D.) degree from West Virginia University School of Law and a Master of Laws (LL.M) degree from Washington University in St. Louis.

“Brother Hazem Bata’s vision, passion and energy is inspiring,” said ISNA Presi-dent Imam Mohamed Magid welcoming the new secretary general. “He embodies the qualities that are needed in the next generation of leaders who are able to navigate across generations and cultures in order to engage in ISNA’s work for the Muslim American community and soci-ety at large.”

Bata practiced law in Florida and was a partner in Bata & Associates, P.A., working in real estate development and

business law. Before joining ISNA, he served as operations manager for Bank of America where he managed the mortgage resolution team.

He previously served as an executive council member of the Islamic Center of Morgantown for several years while in West Virginia. He was a legal intern with the Arab-American Anti-Discrimination Committee and was active with vari-ous Muslim American organizations in Florida. ■

ISNA MATTERS

NEW YOUTH LEADER COMES ABOARDHager Osman, the new director of business growth and development for the Youth Department (YPSD), brings a strong finance and business man-agement background gained from more than 10 years experience in the Canadian Capital Markets. She received her undergraduate degree from the Queen’s School of Business in Kingston, Ontario.

Before joining ISNA, Hager spent two years in investment banking and more than five years struc-turing billion-dollar proprietary financial transac-

tions in banking. During her career, she has built a reputation for generating rev-enue, improving cross-functional collaboration and influencing positive change. She is a chartered accountant and previously worked for PricewaterhouseCoopers in Toronto and Bermuda.

Hager believes nonprofit organizations should be managed like for-profit orga-nizations.

“Donors like shareholders, want to be part of organizations that are thriving and that provide a return on their ‘investment,’” she said. “My objective will be to manage YPSD efficiently and offer a product that remains relevant to the changing needs of North American youth and their families.”

Hager said while leaving the financial world for a nonprofit organization is considered unusual, there has been a growing trend among young professionals, particularly women, in redefining what it means to be successful. ■

ISNA PARTICIPATES IN HIGH LEVEL DELEGATION TO CAR

A high-level delegation of United States religious leaders visited the Central African Republic (CAR) April 15. The group comprised repre-sentatives of ISNA, the U.S. Depart-ment of State, Office of the Special Envoy to the Organization of Islamic Cooperation (OIC), the Network of Religious and Traditional Peacemaker, and the Interreligious Platform. The delegation included ISNA President Imam Mohamed Magid Ali, Cardinal Theodore McCarrick, representing the U.S. Conference of Catholic Bish-ops, the Rev. Leith Anderson, presi-dent of the National Association of Evangelicals, Rashad Hussain, Presi-dent Obama’s special envoy to the OIC, and David Brown, Department of State senior advisor to CAR.

The visit began at a mosque where the delegation addressed an audience of imams and community leaders followed by a visit to a church where Cardinal McCarrick offered remarks to an audience of Christian leaders.

The delegation then met with transitional CAR President Catherine Samba-Panza whose top priority is to provide security and protection for her people, and she appealed to the leaders to use their moral authority to spread messages of peace.

Dr. Mohamed Elsanousi, then director of community outreach at ISNA’s Office for Interfaith and Community Alliances (IOICA), and Ambassador Ufuk Gokcen, perma-nent representative of the OIC, later met with local Muslim community leaders at the Central Mosque and discussed the strong inter-religious relationships in the U.S., and how Muslims in the U.S. and around the world could help them. ■


ELEVATING AMERICAN MOSQUESThe Masjid Development Committee held the second annual ISNA Masjid Forum, May 9-11, in Detroit, where more than 125 attendees heard presentations and participated in discussions focused on the challenges of improving and grow-ing our mosques. The Masjid Forum represents ISNA’s new initiative to make mosque and community development a priority.

The highlight of the forum was the launch of the Masjid Development Net-work — envisioned as a loose association of mosques, mosque leaders and inter-ested Muslims joining together to share best practices and develop a consensus on

mosque guidelines and policies. A page on ISNA’s website and a Masjid Develop-ment Network website/blog have been established (www.masjidnetwork.net).

The event offered five sessions on:

the vision of the Prophetic Masjid as a model for the American masjid, led by Dr. Muzammil Siddiqi, chair of the Fiqh Council of North America; financial development strategies for masjids, led by Farhan Latif, interim executive director of Institute for Social Policy and Under-standing; developing a welcoming and inclusive masjid, led by Dr. Sarah Sayeed, board member of Women in Islam (NY); essentials of a high-functioning masjid board, led by Maher Budeir, a manage-ment consultant in Atlanta; and masjids as millennial magnets for teenagers and young adults, led by Joshua Salam, youth director at ADAMS and member of the rap group Native Deen. Information and videos on each session will be available on the website. ■

MYNA YOUTH ENGAGE IN PUBLIC SERVICE

MYNA Chicago Camp youth speak-ing with As in past years, MYNA’s Chicago spring camp took place in conjunction with ISNA/CISNA’s Edu-cation Forum. This year’s camp was unique in that it offered a different program model than the average camp experience.

On April 18, Shoaib Qadri gave an evening lecture centered on the “Fiqh Aspect of Prayer.” The next day was filled with lectures by Amal Ali, Zakat Foundation program manager, on “Dif-ferent Aspects of Prayer Including Dua” and “A Focus on Service,” and Mufti Hussain Kamani, imam of Islamic Center of Chicago and instructor in the Sacred Learning Program, who spoke about “How Does Your Relationship with Allah Change Depending on Your Socio-Economic Status?”

After the lectures, the youth trav-eled to Lincoln Park in Chicago for a

scavenger hunt and lunch. They split into two groups: younger campers went to Chicago Lights Urban Farm to pro-vide service by planting vegetables and other plants; older campers went to the Downtown Islamic Center (DIC), where they thoroughly cleaned the building. Later, they headed to Millennium Park where they were divided into groups to participate in “Meet a Muslim” and “Meet a Muslim Teen.” These service activities were appreciated by MYNA partners, and well-received by people of other religious traditions. The youth set great examples of Muslims by greeting everyone with a smile, speaking kindly to everyone and explaining how Mus-lims are just like everyone else. After Asr prayer, the campers enjoyed two fun hours of laser tag.

After the day of activities, the campers headed back to the hotel for a conversation with their adviser Nancy Nasr, a Chicago charter school teacher, on gun violence and other social ills. The final lecture of the weekend was given by Habeeb Qadri, principal of Muslim Community Center, on “Wish-ing on Allah and Asking Him for Any-thing.”

The camp was a success and a new program for MYNA, made possible by a dedicated youth camp committee, their adviser and counselors. ■

YOUTH AND PARENTS ENJOY TIME TOGETHER

MYNA Jam was held June 7 in Flint, Michigan, with the theme, “Izatul Islam: The Prestige of Our Deen,” with more than 500 youth and their parents in attendance. The high energy, one-day seminar held at the Insight Institute of Neurosurgery and Neuroscience featured renowned speakers, a talent show and participation from youth across the U.S. and Canada. Speakers included Imam Tahir Anwar, imam of the Islamic Center of San Jose and instructor at Zaytuna College, Mufti Hussain Kamani, imam of Islamic Center of Chicago and instruc-tor in the Sacred Learning Program, and Habeeb Qadri, principal of Muslim Community Center in Chicago and staff member at Harvard University Gradu-ate School of Education. While the youth reunited with old friends and made new ones, parents were involved in sessions on raising children in the 21st century and dealing with social media. The event concluded with an evening entertainment session comprising a talent show, poetry, skits, chants and display of other unique talents by the youth. ■

downtown Chicago residents during “Meet A Muslim Teen” activity.


ISNA MATTERS

SOUTH CENTRAL CONFERENCE UPLIFTS ATTENDEES

The ISNA South Central Conference was held June 7 in Dallas. Its theme was “Reawakening the Spirit of Islam in our Lives.” The event’s concept centered around the first Muslims, who were blessed with a constant connection to God through the companionship of Prophet Muham-

mad (salla Allahu ‘alayhi wa sallam) — a connection that was felt strongly in their daily lives. Although Muslims live in a time long after the Prophet and in a land far away from where the Message began, this connection is certainly attainable today. The event comprised of inspiring sessions, a youth program, matrimonial banquet and an evening banquet with keynote speaker Dr. Zulfiqar Shah, executive director of the Fiqh Council of North America and director of Religious Affairs of the Islamic Society of Milwaukee.

Abdul Hadi Khan’s service and involvement with the local community and the Islamic Center of Frisco was recognized with the community service award.

Conference speakers included Maha Elgenaidi, founder and president of Islamic Networks Group (ING), Imam Abdul Nasir Jangda, the founder and director of Qalam Institute, Dr. Altaf Husain, member of ISNA Majlis Ash-Shura and chair of ISNA’s Leadership Development Committee, and Shaykh Yasir Qadhi, instructor in the Al-Maghrib Institute and the Al-Kauthar Institute. ■

PLANNED GIVING SEMINARS EDUCATE

During May, ISNA co-sponsored two seminars with Amana Mutual Funds on planned charitable giving. The first event took place at the Al Noor mosque in Columbus, Ohio, May 17. Speakers included Ahmed ElHattab, executive direc-tor of ISNA Development Foundation, Owaiz Dadabhoy from Amana Mutual Funds, and local attorney Omar Tarazi. Tarazi discussed the importance of having a will and ways to protect assets for family. Dadabhoy focused on how best to invest assets to not only help be prepared for the future, but how to make wise decisions on where to put and keep assets.

In his introduction, ElHattab highlighted ISNA’s mission and top strategic priorities in serving and building a vibrant Muslim American community.

A similar workshop was held for the Akron, Ohio, commu-nity May 18. Dadabhoy was joined by Salman Azam, an attorney from the Chicago area and member of the ISNA Endowment Committee. Azam spoke about the aspects of wills and protect-ing your assets. The seminar was a great opportunity to educate the community and board members about various aspects of estate and financial planning from an Islamic perspective. ■

5REASONS TO JOIN US AT CONVENTIONBY SOHAIB SULTANIf you’re still considering coming to ISNA’s 51st con-vention, Aug. 29-Sept. 1 in Detroit, but haven’t registered yet, here are five reasons why you will want to say YES and book your way to attend:#1 — HEY, IT’S THE ISNA CONVENTIONThere are a lot of Muslim conferences and conventions in America today that are worth attending, but there isn’t a conven-tion that brings together so many different people, ideas, and interests as does the ISNA convention. Not only do we bring the most diverse set of speakers to address the convention, but we also have many different activities and opportunities, formal and informal, for our attendees to enjoy and benefit from over the course of the long Labor Day weekend. ISNA hosts one of the oldest conventions and continues to draw one of the largest audiences. This translates into a dynamic program with a wealth of local, national, and international speakers. It also means you get a chance to network with fellow Muslims from across the country. And, let’s not forget, you’ll have the opportunity to experience the largest Muslim bazaar in America that is not only a bazaar of products but also of ideas and projects that are shap-ing Islam in America and beyond.#2 — WE HAVE AN AWESOME PROGRAM FOR YOU This year’s convention theme promises to be interesting and rel-evant to every Muslim American, “Generations Rise: Elevating Muslim American Culture.” We have put together a forward-looking program that brings generations together to address some of our most pressing issues as a community from conversations on race and privilege to Mosque reform and institution building.

“Culture” can be defined in many ways, but our theme’s premise defines culture as “the quality in a person or society that arises from a concern for what is regarded as excellence in arts, letters, manners, scholarly pursuits, and so on.” In other words, our theme is about cultivating beautiful excellence (ihsan) in everything that we do and to what we commit ourselves as a community. An essential aspect of this is to bring Allah (Subha-nahu wa ta’ala), the Quran, and Prophetic guidance to bear posi-tively on all of our noble pursuits from the arts to the sciences. This convention will bring together scholars, thinkers, activists, and artists to ask and respond to the difficult questions, offer spiritual insights that give guidance, and share best practices that take our community to the next level.

ISNA brings together the most diverse speakers you’ll find at any conference or convention in America. This is not a coinci-dence. This is part and parcel of ISNA’s greatest mission to be an umbrella organization for Muslim Americans and to provide a platform for all that is good in our community. You will find male and female speakers from different schools of thought, different races, and different generations throughout the convention. It provides attendees with the breadth and depth they need to bring spiritual, intellectual, and more substantial skills back to their local communities to be effective grassroots activists and leaders.

Alongside the formal main and parallel sessions, we are putting together a set of skill-building sessions that focus on


SUMMER FUN APPROACHING!MYNA is preparing for two 2014 summer camps. The national camp will be held at the beautiful lakeside Camp Nissokone in Oscoda, Michigan, Aug. 3-9. Our Northern California regional camp will take place at Point Bonita YMCA, California, Aug. 10-16. Youth from across the coun-try will participate in these annual camps under the theme, “Iqra: Story of the Chosen One.” Speakers will talk about the trials and successes of the life of Prophet Muhammad (salla Allahu ‘alayhi wa sallam) as the youth spend time reflect-ing on themselves, building new friendships, and obtaining leadership skills to enable them to carry on the legacy left by the “Chosen One.” The camps are open to all youth ages 12 to 18 years. Visit www.myna.org to register. ■

cultural production, such as art and calligraphy, photography, storytelling, and so on. This is so that the convention attendees are not only consumers of culture, but also producers of beauti-ful and wholesome culture that will elevate our community. This is on top of regular special programs, such as Meet the Author, Film Festival, Art Exhibition, and much more.#3 — A GREAT PLACE TO NETWORKRegardless of what profession you are in or your personal interests, the ISNA convention will serve as a mega networking platform. We are working to organize several formal and infor-mal networking sessions throughout the weekend to connect Muslims from across the country and globe. Whether you are a student, someone new to a particular field, or advanced in your area of interest, you will find Muslims at the convention who will share your passion. This is your opportunity to connect, befriend, and even start a special project with someone who shares the same faith values as you do.#4 — FUN FOR THE WHOLE FAMILYOne of the greatest things about ISNA is that it is fun for the whole family! Not just lectures and conversations, but real fun. This year we have two special events that we’re looking forward to hosting for the first time during our convention: a carnival for children with adventure rides and a 5K run at Detroit’s beautiful Riverfront to encourage a healthy lifestyle. This is on top of spe-cialized programs that Muslim Youth of North America (MYNA) runs for 12- to 18-year-olds and Muslim Students Association (MSA) organizes for college and university students — running parallel to the ISNA program geared toward post-graduates and adults. MYNA and MSA programs feature inspiring and infor-mative lectures, open mic night and a basketball tournament.

Coming to the ISNA convention is a vacation and retreat for your whole family with something for every age group. And, what brings everyone together is the closing Sunday night enter-tainment that will feature some of the most loved and admired performers plus some new talent debuting. Sunday night prom-ises to be as illuminating as it is entertaining.#5 — VISIT DETROIT, THE GREAT COMEBACKCITY OF AMERICA The city of Detroit is the perfect place for us to gather and dis-cuss culture. Detroit is one of the cultural hubs of America. Many aspects of American culture, from cars to music, are synonymous with this great city. The annual jazz festival will be taking place right across the street from the convention.

The Muslim community in Detroit is one of the oldest Muslim communities in the country and home to one of the most diverse Muslim American populations. During off hours, you and your family can enjoy a Muslim tour of Detroit, visiting some of the oldest American Islamic community centers, and some of the best halal restaurants.

It’s no secret that Detroit, like many parts of the country, went through a financial crisis. However, the city has invested several billion dollars in redevelopment to make it a safe, cool, and his-toric place. With the ISNA convention being held in Detroit for the first time, we as a community have an opportunity to inject our resources into one of America’s finest cities and help it truly become the comeback city of America. ■Sohaib Sultan is a Muslim life coordinator/chaplain at Princeton University and chair of the ISNA Convention Program Committee.

Informing and InspiringSession Tracks This year’s isNa CoNveNTioN Theme asks how we as a community can live out our faith and values in a way that elevates our spiritual and social condition in america. The convention programs will highlight thinkers, activists, artists, and leaders from different generations and backgrounds who are positively shaping muslim american culture. Parallel sessions will offer real solutions to real challenges.

The isNa Convention Program Committee (CPC) has cre-ated the following six tracks that reflect subthemes for the parallel sessions. They plan to interweave spirituality and family issues into all of these tracks.

Track I: Effective EngagementThis track will highlight the importance of service as an essential part of muslim culture, and best practices in serv-ing those who are in need of assistance.

Track II: Healthy CultureThis track will feature critical conversations and offer exam-ples on how to develop and produce culture that is reflective of islam’s highest spiritual and ethical values.

Track III: Social TrendsThis track will examine some of the broader social issues and forces shaping american culture today, and how muslims should respond to these trends from an islamic perspective.

Track IV: Healing DividesThis track will look at how we repair relationships after con-flict in our families, local communities, and globally as we strive for greater unity in the midst of our diversity.

Track V: Masjid DevelopmentThis track will focus on best practices to make our mosques even more welcoming, relevant, and responsive to the needs of its congregants as a reflection of healthy muslim culture.

Track VI: EducationThis track will reflect on the high importance given to knowl-edge in islam and will offer best strategies in pursuing holis-tic education for all generations of muslims in america. ■


Calls for DialogueProfessor Akbar Ahmed spoke at Franklin College April 24 on the need for interfaith engagement and dia-logue in a global civilization. His speech explored the role of America and the conflict between the tribe and state in the Muslim world.

Ahmed, a former Pakistani ambassador, is currently the Ibn Khaldun Chair of Islamic Studies at the American Uni-versity in Washington, D.C, and a nonresident senior fellow at the Brookings Institution. He was the first Distinguished Chair of Middle East & Islamic Studies at the U.S. Naval Academy in Annapolis, Maryland. He has taught at Princeton, Harvard and Cambridge universities and is considered “the world’s leading authority on contemporary Islam.” ■

Outstanding Book Recognized

The former chief justice of Pakistan, Iftikhar Muhammad Chaudhry, presented Pakistan American Democratic Forum’s Faiz Ahmed Faiz Book of the Year Award 2014 and the “Teacher of Teachers” recognition to Dr. Muhammad Yaqub Mirza, author of “Five Pillars of Prosperity: Essentials of Faith Based Wealth Building.”

Mirza earned the distinction for providing

insight into the inherent values of universal moral principles that “can and should guide us in life, in our family, or in our business,” and are constantly validated through activities in five interactive domains: earning,

saving, investing, spending, and giving. Mirza was recognized for his convincing and consequential perspective on the essentials of faith-based wealth building. ■

COMMUNITY MATTERS

No More Spying

The New York Police Department decided April 15 to disband its unit specializing in amassing surveillance data on Muslims not suspected of com-mitting any crimes.

NYPD’s surveillance program produced a comprehensive mapping of Muslim centers of worship, busi-nesses, and institutions. The program went beyond the NYPD’s jurisdiction with surveillance covering Muslim communities in Newark, New Jersey, and Muslim student groups from col-leges across the Northeast, including Ivy League institutions like University of Pennsylvania and Yale University. Informants also were enlisted to monitor student organization activi-ties and sermons given at places of worship.

According to sworn testimony from NYPD officials, the program in its 11 years of existence has not produced any terrorism leads nor cases. ■

Former Ambassador Siddiqui Joins CSIS as Senior AdviserIslam A. Siddiqui, who served four years as chief agricultural negotiator with the rank of ambassador at Office of the U.S. Trade Representative, now serves as senior adviser for Global Food Security at the Center for Strategic & International Studies (CSIS).

Working with the Obama Administration, he was responsible for bilateral and multi-lateral negotiations and policy coordination of agricultural trade, and was involved with trading partners in Asia, Africa, Europe and the Western Hemisphere resulting in record levels of exports by opening or expanding markets for U.S. agricultural products.

Siddiqui formerly was vice president for science and regulatory affairs at CropLife America and vice president for agricultural biotechnology and trade. He also served in the Clinton Administration in several capacities at the U.S. Department of Agriculture, as undersecretary for marketing and regulatory programs, senior trade advisor to Secretary Dan Glickman, and deputy undersecretary for marketing and regulatory programs. Before joining the USDA, Siddiqui spent 28 years with the California Department of Food and Agriculture. ■


Muslim Teens Win in CompetitionFor 11 years, Noor-Ul-Iman High School has been par-ticipating in the New Jersey State Bar Foundation’s annual Mock Trial Competition. Each fall, members of the state bar write an original case, alternating every year between civil and criminal cases. High school students form teams of attorneys and witnesses to compete within their own counties, at the regional level, and finally in a statewide competition consisting of three winning teams from North, Central, and South Jersey. This year, 234 schools entered the competition with more than 3,000 students participating.

Noor-Ul-Iman has had a successful run since its first county championship in 2006. The school followed up that win with four more county titles, two regional titles, and placed third in the state competition last year and this year. The team, led by Hasna Esseghir, included Aaminah B’hat, Maryam Rostoum, Noor Baig, Ayesha

Durrani, Salma Elkholy, Kinza Haq, Ayesha Qureshi, Iman Soli-man, and Zahra Zunaid. Back-up team members were Amna Khan, Ayesha Mubin, Hibah Rafi, and Meryem Turan.

Team coaches were Norman Epting, Esq., Dr. Fakhruddin Ahmed, Aysha Azmat, Sufia Azmat, and Suzy Ismail. ■

Sarfraz Ahmad Elected ASIOA PresidentDr. Sarfraz Ahmad has been elected for a two-year term as the 25th president of the Association of Scientists of Indian Origin in America (ASIOA), a nonprofit organization founded in 1981 to promote fellowship.

Ahmad has been the director of clini-cal research at the gynecologic oncology department of Florida Hospital Cancer Insti-tute (FHCI), Orlando, since 2002. He spent 10 years in research and teaching at Loyola University of Chicago and University of Illinois at Chicago. He has published more than 125 peer-reviewed articles, more than 300 sci-entific abstracts, and also serves as asso-ciate professor at University of Central Florida, and Florida State University, Orlando.

Ahmad, who earned his bachelor and master of science degrees at Aligarh Muslim University (1979-85), com-pleted his master of philosophy and doctorate in biochemistry at North-Eastern Hill University, Shillong (1985-90). He is a Fellow of the National Academy of Clinical Biochemistry in Washington, D.C., and Fellow of the Association of Pharmacy & Biotech-nology, India. He worked as senior research assistant at Indian Institute of Technology-Delhi from 1990-92 before immigrating to the U.S. in 1992. ■

FBI Recognizes Muslim Leaders

ISNA was among the attendees at the FBI Director’s sixth annual National Lead-ership Awards ceremony April 4. The FBI recognized nearly 50 leaders, including three Muslims for their extraordinary contribu-tions to building stronger, safer and more cohesive communities.

“Today, we not only recognize your achievements, but we also offer our sincere gratitude for dedicating yourselves to your fellow citizens and to the principles of fair-ness, justice and equality,” said FBI Director James Comey, addressing the ceremony at the FBI headquarters.

Dr. Sayyid M. Syeed thanked the agency for recognizing and honoring Muslim citi-zens for their contributions, and explained that justice, service and respect for diversity are core values of Islam.

Dr. Muhammad Babar Cheema, Baha Wanly, and Ahmad Iddle were among the Muslims honored.

Cheema, a cardiologist, has helped orga-nize numerous interfaith public service projects and has been a voice for the local Muslim community post-Sept. 11, 2001, and coordinates meetings between Muslim, Christian, and Jewish leaders.

Cheema provides mentoring and support to local refugee children and their families through the Pakistani American Community of Louisville. In 2010, the World Affairs

Council of Kentucky and Southern Indiana recognized his work in the community with the Global Visionary Award.

Wanly has brokered and facilitated ongoing ties between the Seattle area Muslim community and the FBI, which has led to unprecedented engagement locally and interaction with the Muslim community and federal law enforcement. Wanly’s ability to cross cultural boundaries and explain concepts and issues has greatly benefited law enforcement in general. He graduated from the FBI’s Citizens’ Acad-emy in 2013.

Wanly also has been able to reach out to different levels of society and to various communities within the greater Seattle area to foster an environment of understanding and dialogue.

Ahmed Idlle is a Somali community leader and founder of San Diego Youth Ath-letics, a nonprofit organization dedicated to supporting the area’s young people through education and sports.

Idlle also is an active participant in a roundtable effort to advance coopera-tion between law enforcement and the Somali community. The roundtable is a collaboration of the Somali community, FBI San Diego Division, various local police departments, and the U.S. Attor-ney’s office. ■

COMMUNITY MATTERS


Three ISNA-Endorsed Army Chaplains Promoted to Lieutenant Colonel

On May 15, 2014, three Army chaplains who were endorsed by the Islamic Society of North America (ISNA) in 1999, were promoted to senior ranks of the U.S. Army Chaplain Corps. Chaplains Khalid Muham-mad Shabazz, Ibraheem Abdur-Raheem and Dawud Agbere were all promoted to the rank of lieutenant colonel.

Dr. Khalid Shabazz holds a bachelor of science degree from Jarvis Christian College in Hawkins, Texas. He holds three master’s degrees in ethics and leadership (Duquesne University), Islamic and social science, and in educational leadership (Trident Univer-sity). He studied Arabic at the University of Jordan, and holds a doctor of philoso-phy degree in educational leadership from Trident University. He also is the author of two books, “A Call to Reason Losing Our Manhood” and “The Confrontation Between Logic and Faith.” He joined the Army in 1991 as a cannon crew member and quickly rose to the rank of sergeant. In October 1999, he was commissioned as a captain.

Shabazz has a long list of awards, includ-ing a Bronze Star, four Meritorious Service medals, Joint Army Commendation, the Army Commendation and Achievement Medal, the Army Achievement Medal, two National Defense Service medals, the Armed Forces Expeditionary Medal, the Global War on Terrorism Expeditionary Medal, the Iraqi Campaign Medal, the Army Ser-vice Ribbon, three Overseas Ribbons and

the NATO Expeditionary Medal. He has been awarded the Humanitarian Award for Outstanding Volunteerism and was inducted into the Order of Saint Barbara for service to the Field Artillery Corps.

Chaplain Ibraheem A. Raheem is cur-rently the brigade chaplain for the 8th Military Police Brigade and the imam for the Pacific Region for U.S. military forces. He has 16 years of experience in the Army Chaplaincy working at battalion, brigade and joint commands.

His earned a doctor of ministry degree from Erskine Theological Seminary, a resi-dency of clinical pastoral education at Brook Army Medical Center and a master of reli-gious practice degree from the Graduate School of Islamic and Social Sciences that included Arabic studies in Jordan. He also is a graduate of the Command General and Staff College in Intermediate Level Education.

Chaplain Dawud A. Agbere holds a diploma in education and Islamic Studies from International Islamic University in Khartoum, Sudan, a bachelor of arts degree in political science and Arabic from the University of Ghana, a master of arts degree in religious practice from the Graduate School of Islamic and Social Sciences, Ashburn, Virginia, and a master of military art and science degree from the Army Command and General Staff College (CGSC), Fort Leavenworth, Kansas.

Agbere’s military awards include a Bronze Star, the Meritorious Service

Medal, the Army Commendation Medal, Army Achievement Medal, the Navy and Marine Corps Achievement Medal, National Defense Service Medal, the Afghan Cam-paign Medal, the Iraqi Campaign Medal, the Global War on Terror Expeditionary Medal, the Global War on Terror Service Medal, and the NATO Medal. ■

NEWS BRIEFSDr. Anis Ansari was elected president of the Clinton Islamic Center, Clinton, Iowa, for the fourth time in the past 12 years. Ansari, one of the founding members of the Islamic Society of Clinton County, has built strong relationships with the community and interfaith organizations. He was also named the new medical director for Beacon of Hope Hospice in the Clinton County area. Ansari, a nephrologist, is board certified in internal medicine. ■

Budding Muslim ScientistsFour Eman Schools students were among 24 students selected to represent Indiana at the largest International Science Event. Dana Alhaffar, 12th grade, Asmaa Mahoui, ninth grade, Iman Mahoui, 11th grade, and Muhammed Amir Sankari, ninth grade, won an all-expenses-paid trip to Los Angeles to present their projects, May 11-16, where more than 1,600 students from 70 countries participated. ■

Chaplain (LTC) Chaplain (LTC) Chaplain (LTC) Khalid Muhammad Shabazz Ibraheem Abdur-Raheem Dawud Agbere


15TH ANNUAL ISNA EDUCATION FORUM

Education Forum Inspires, UnitesBY EMAN SHURBAJI

Jelly beans and toilet paper timelines. Cutouts and presentations in Arabic. Discussing the many types of intel-ligence. These were just some aspects of the 15th annual ISNA Education Forum loved by leaders and educators.

Roughly 600 Islamic school teachers, principals, staff members and others with an interest in child education attended the forum held April 18-20 in Chicago.

Schools from throughout the United States and Canada were represented. Educators from small academies with 50 students and large schools with nearly a 1,000 students were in attendance.

Overall, the forum hosted two dozen sessions, each with an expert and attentive audience. Topics included: teaching Arabic grammar; using the SIOP (Sheltered Instruction Observation Pro-tocol) method; weekend schools; developing an exceptional board. There was an average of five parallel sessions per time block, so registrants attended sessions of their interests.

May Khdeir, principal of the Universal Academy of Florida, said although it was her first time attending, her experience was phenomenally posi-tive. “It’s been a great experience and we benefited a lot from the sessions. Its been wonderful meeting new people” she said.

Khadija Fouad, a graduate student at Indiana University, Bloomington, who has taught science for three years at Islamic schools and 10 years at public high schools, hosted one of the most hands-on sessions. “We can make a connection between Islam and evolu-tion using the Quran” she said. Par-ticipants in her panel enthusiastically created timelines and asked questions. They were also directed to resources for comprehensive teachings of material.

The session helped clear up misconcep-tions about the nature of science and natural selection.

Omaira Alam, who currently teaches for the Islamic Teacher Education Program, discussed another sticky issue— creativity. Her jam-packed session encouraged participants to be open about how creativity is addressed in Islamic schools. She spoke about the various types of intelligence, and how differentiated instructions help students. And reminded, “Creative students are nonconformists. They march to the beat of their own drums.”

“The idea of creativity recognizes that no one person has the answers,” said Alam.

Another parallel session that drew a packed room was that of Kathy Jamil who spoke about school leadership, and how to main-tain positive professional relationships. She stressed the importance of having clear roles, avoiding gossip and acknowledging absent staff or teachers.

Jamil discussed the concept of a person’s EBA, or Emotional Bank Account. Deposits include doing things that contribute to the betterment of the school; withdrawals make things difficult or people unhappy.

“When you have deposits with a lot of people, your day will be a lot better,” said Jamil.

Abdulla Idris Ali, a former ISNA president, the luncheon keynote speaker, with tears welling in his eyes, spoke of past students—products of Islamic schools—and how pivotal education is. “Every word in the Quran is a field of research” he said.

The banquet dinner included nasheeds by Mohamed Hussein and spoken word-art by three Islamic school students.


The capstone of the evening was the presentation of the ISNA Lifetime Achievement Award to Salwa Abd-Allah, a pioneer in Islamic education at Sister Clara Mohammed Schools, and a regular go-to person for Islamic guidance. Her family was in attendance and the audience admirably acknowledged her achievements, which includes decades of pioneering Islamic education and guidance for converts.

The keynote speaker Imam Suhaib Webb, who studied education in college, spoke of the sunnah and how, “Allah says if you’re a teacher you’re like mala’ika (angel).”

He addressed the nature of the student-teacher relationship, and the importance of patience, advising, “Make sure you’re patient in your heart and with them.”

Participants happily addressed the cohe-siveness and success of the conference.

Jawdah Jorf, principal of Edmonton Islamic Academy (EIA), “You are in a confer-ence in a common ground. All the attendees share the same challenges. And we share the same vision and faith” she said.

Montaha Maymour, head of the Arabic department at EIA, who was so excited to see fellow educators at the conference, said, “I felt like you learned a lot from the people around you.”

A love of both faith and education was the uniting factor for this Education Forum and others to come.

Additional forum attractions included a bazaar with educational materials and Islamic clothing. A matrimonial session took place on Saturday, which also attracted people from across the country. ■Eman Shurbaji is a freelance feature writer from Bakers-field, Calif.

My Ramadan Experience in AmericaBY ETHAR HAMIDEDITOR’S NOTE: This May, ISNA held a Ramadan essay contest, inviting readers to share their Ramadan experience in the United States. Ethar Hamid’s submission won first place.

I don’t know if anyone has ever noticed this, before, but even the streets at nighttime have a heightened sense of spirituality about them, during Ramadan. Driving along the empty roads, there is an aura of sooth-ing calm amidst the inky blackness. A part of me is secretly envious of the

month of Ramadan, with its constant serenity. Why can’t I be at continuous peace?America may seem like an unlikely environment for any such tranquility, but

then again, Ramadan is what you make of it—not where you spend it. Something that always makes me feel Ramadan—really feel it, in my heart—is hearing my dad read the Quran. He reads it to himself, on the couch, in a quiet voice, but I can’t help but believe that the whole house benefits from his recitation. At those moments, my awareness of Allah is amplified, and in a way, I don’t know where I am—I could be in Makkah…I could be in Sudan, with my grandma…I could be in Finland. I’m in a special place with the words of the Quran, just floating along and not minding where the joy takes me. At moments like those, is it of any importance that I am physically in Virginia? Spiritually, I am in a place far removed from there, aren’t I? It seems more appropriate to say that I am in the jannah of the dunya.

Allah s.w.t. is always with us, and He is ever watchful. I don’t think Allah s.w.t. cares whether we are circumambulating the Ka’bah during Ramadan or if we find ourselves at the opposite end of the world—I think He cares where our hearts are, if you know what I mean.

Having said all of that, my experiences of Ramadan in the United States have actually been better—more fulfilling—than my experiences in a Muslim country, in which I have spent a number of Ramadans. I’m not sure what it is, exactly…it’s hard to put a finger on it. Something about the air is sweeter here during this season that in the Muslim country where I have spent some Ramadans. Maybe it’s the fact that here in the U.S., Muslims are outside of their comfort zones as they face tough circumstances, but many of them still hold fast to their deen. And when Ramadan comes, they still rejoice and devote themselves wholeheartedly to Allah. So maybe the inner jihad that Muslims go through in the U.S. mixes with the air and creates an outcome that smells sweeter than musk…I don’t really know. But I do know something. When I stand (with my fellow brothers and sisters) in taraweeh during the sacred month of Ramadan, when I read the Quran, and when I make du’a to Allah, s.w.t., I know that Ramadan is a special month that releases its blessings to those who try to attain them, most. May we all be of this kind of Muslim. Ameen… ■Ethar Hamid is a 20 year-old student from Sterling, Va., studying at George Mason University.

ESSAY

Seeking a

Full-Time Imam at the Islamic Society of Greenville, Greenville,

South Carolina. Minimum qualifications: Hafiz, fluent in English, and degree in Islamic

studies. Send resume to:

[email protected]


THE ROAD TO DETROIT

Seminaries and Interfaith — A New VisionWhat can be done on seminary campuses and in congregations to facilitate interfaith understanding?

BY TANVEER AZMAT

A ttendees of the 51st annual ISNA Convention in Detroit will have

an opportunity to attend the Seminarian Interfaith Seminar that ISNA is cosponsoring with Shoulder to Shoulder (shoulder-toshouldercampaign.org).

The Shoulder-to-Shoulder project, initiated by ISNA and its interfaith partners in 2010, “calls upon fellow citizens to treat each other with compas-sion and honesty, and to foster an ethical commitment to bed-rock American values, such as pluralism and religious freedom, mutuality and respect — values also at the core of our religious traditions.” Engagement with “interfaith, faith-based, and reli-gious organizations” is critical to achieving these goals.

Ten seminarians and other

emerging religious leaders have been invited for this initiative aimed at engaging people of faith and their institutions where faith is taught, nurtured and practiced. There will be a discussion about “What can be done on seminary campuses and in congregations to facili-tate interfaith understanding?”

What is the difference in the nature of interfaith work at a secular university or its depart-ment of divinity and at a semi-nary? In this context, the word “seminary” is being applied as

a generic term representing all religions’ particular places of formal religious education, such as for example, a madrassa in the Muslim tradition. Simi-larly, “congregation” applies to all faiths’ religious services, such as prayer rituals performed in a mosque.

Secular universities address the study of religion as an expres-sion of an aspect of human behavior, just like the social, eco-nomic, political, and psychologi-cal factors influencing human behavior. While seminaries not

only study religious behavior, they also consider it valuable, engaging in how best to nurture this behavior in the fellowship of the faithful. Thus, while a secu-lar university’s engagement is at the thought or idea level, the seminary’s engagement is at the level of thought, emotion, and human action — hallmarks of religious life.

The starting point at a secu-lar university is doubt, whereas the starting point at a seminary is belief. The secular university depends upon finite human beings’ reflection through phi-losophy, history, sciences, and arts for its sources of knowledge, while a seminary, in addition to these sources of knowledge, depends on the Holy Spirit itself revealing knowledge that becomes the basis of concrete and profound action. Here, “Holy Spirit” is applied as a generic term for all religions’ divine aspect, such as the Quran is God’s Word for Muslims.

Why should a secular uni-versity then stand in judgment of religious behavior and/or religion, when religious behav-ior or religion in seminarian enterprises is life itself actual-ized? If what is said here has cer-tain truth to it, then interfaith engagement in a secular uni-versity and a seminary should have qualitative and not only quantitative difference.

The scholar, thinker, and poet, Dr. Muhammad Iqbal (1877-1938) in his Reconstruc-tion of Religious Thought in Islam (2nd ed.; Lahore, Paki-stan: Institute of Islamic Cul-ture, 1989), acknowledges phi-

THE CONSCIOUSNESS OF RELIGION’S SUPERIORITY OVER PHILOSOPHY INDICATES THAT THE SEMINARY MAY BECOME THE GROUND FOR THE DISCOURSE OF RELIGION INCORPORATING DIFFERENT SHADES OF BELIEVERS, AND ALSO ACCOMMODATING THE SECULAR UNIVERSITY BUT AT RELIGION’S OWN TERMS.


losophy’s “jurisdiction to judge religion.” However, he believes the nature of faith is such that “it will not submit to the juris-diction of philosophy except on its own terms.” This is so as “religion is not a departmental affair” [whereas philosophy is a departmental affair].

Iqbal shows that faith has an element of “thought,” meaning idea. Idea is philosophy’s “data point” and legitimate domain of inquiry; the existence of “rival parties in faith” — “scholastics and mystics” are considered by him another proof of faith having idea; finally, he consid-ers “thought” and “intuition” to be not opposed to each other. Rather, they “spring up from the same root and complement each other.” Agreeing with Henri-Louis Bergson (1859–1941), a major French philosopher influential especially in the first half of the 20th century, Iqbal believed that intuition was “only a higher kind of intellect.” For Iqbal, religion is “neither thought, nor mere feeling nor mere action; it is an expression of the whole man.” According to him, religion’s method is “process of reflective synthesis.” Hence, philosophy must under-stand and accept its limitation in front of religion before it can stand in judgment of religion.

For Iqbal, religion is not mere feeling as it has cognitive content. Since cognitive content is empir-ically measurable, hence, it has a data point as well. Therefore, it is subjective emotion and more. Antonio R. Damasio, an inter-nationally recognized leader in neuroscience at the University of Southern California, states that feeling is the highest level report of an organism’s homeostasis to itself. This means that different signals from body, after evalu-ation, produce an overall mood that represents our feelings at a point in time. This idea, as noted above, in addition to having a data point, consists of “rival par-

ties in faith” — “scholastics and mystics” — and hence another proof of faith having idea. This finally leads him to believe that “thought” and “intuition” do not oppose each other; they “spring up from the same root and com-plement each other.”

According to Iqbal, religious action or in fact any human action requires a strong “ratio-

nal foundation.” In the case of religion and its purpose, “transformation and guidance of man’s inner and outer life,” “religion stands in greater need of a rational foundation of its ultimate principles than even the dogma of science.” Also, religion requires “a recon-ciliation of the oppositions of experience and a justification of

environment in which human-ity finds itself.”

Philosophy’s noble and appropriate “function is to trace the uncritical assumptions of human thought to their hiding places, and in this pursuit it may finally end in denial or frank admission of the incapacity of pure reason to reach the Ulti-mate Reality.” While philosophy by its own admission, as shown by Kant, cannot reach Ultimate Reality through its method of pure reason, it still has a role in one aspect of religion as a check on human thought and its hidden uncritical assumptions. This also implies that philosophy is a subset of religion.

This then allows us to under-stand that the conditions of dis-course as set by a secular uni-versity or philosophy may not be sufficient for a religious dis-course in a seminary, as religious discourse involves more than thought and analysis. It needs to be conscious and sensitive to this fact. Also, it must realize that believers come in many shades and colors — Christians, Jews, Muslims, Hindus, Buddhists, and countless more faith tradi-tions. Though colors and shades of believers vary due to differ-ences in their languages and particular symbols, they have a common ground for their dis-course among themselves. This is the common ground of reli-gion’s purpose: “transformation and guidance of man’s inner and outer life.”

This consciousness of reli-gion’s superiority over philoso-phy requires that the seminary becomes the ground for the dis-course of religion incorporating different shades of believers and also accommodating the secular university but at religion’s own terms. For the next generation of interfaith discourse, seminaries should insist and negotiate con-ditions of religious discourse. ■Tanveer Azmat is a doctoral candidate at the Lutheran School of Theology in Chicago.

The Seminarian Interfaith Seminar

shoulder to shoulder is a national campaign of interfaith, faith-based, and religious organizations dedicated to ending anti-muslim sentiment in the United states. an integral part of this effort is ensuring that american religious leaders of various tra-ditions provide leadership to interfaith efforts including ending anti-muslim sentiment.

shoulder to shoulder is co-sponsoring the seminarian inter-faith seminar for 10 seminarians and other emerging religious leaders at the isNa Convention. The seminar will begin with dinner at 6:30 p.m. aug. 28 and conclude with lunch on sept. 1.

The seminar’s goal is to prepare participants for leadership in interfaith efforts including working to end anti-muslim sentiment. Jewish and Christian emerging leaders will be primary partici-pants. muslim emerging leaders attending the convention will be invited to join portions of the seminar for tri-faith conversations. seminarians will be chosen on the basis of their commitment to interfaith efforts and the possibility of their providing leadership in the future to this work. Facilitators from the Jewish, Christian, and muslim communities will lead the workshops.

Before the Convention, participants will be offered suggested readings and will participate in a preparatory webinar for initial introductions to one another, to review the seminar’s goals, and to set clear expectations for the weekend.

in addition, the seminarian interfaith seminar will have its own gatherings during the convention to discuss such issues as:

• why should the abrahamic faiths cooperate with each other and work to end anti-muslim sentiment.

• ideas for interfaith programming • what is the nature of discrimination against muslim ameri-

cans, south asians, sikhs and arabs? • Discussion of what can be done on seminary campuses

and in congregations to foster interfaith understanding. • skills for intercultural engagement, including productive

dialogue skills that foster action and change from partici-pants of diverse backgrounds.

after the convention, participants will be invited to describe their experiences on the shoulder to shoulder blog and will be encouraged to share their experiences with their campus com-munities, congregations, and judicatories.

For more information, contact Christina warner, campaign director for shoulder to shoulder, [email protected] or (202) 544-8989. ■


THE EVOLUTION OF THE OBSERVANCE OF

RAMADANIN AMERICA


NO MORE “HOMESICK” FOR RAMADANGiven the cultural significance of Ramadan in Muslim societies, it is no wonder then that, among the several cultural differences experienced by Muslims who migrated to United States two or three generations ago, the “culture shocks” which many of them vividly remember — often with tears in their eyes — are associ-ated with their first Ramadan in the United States. These Muslims, now the elders of our community, can still remember the sense of homesickness and loneliness they felt living in a society where the beginning and the ending of the month of Ramadan went all but unnoticed. There were no public sirens or announcements of the start and end of the time of fasting. No family gatherings for suhoor or iftar. If they were able to wake up at all, their pre-dawn meal was taken quickly and quietly so as not to disturb neighbors in dorm rooms and small apartments. It was difficult to manage class and work schedules to break for iftar, and perhaps even more difficult to find a grocery store that sold dates. There were very few mosques or huffaz. Before 1970, there was hardly any mosque in the United States where the entire Quran was recited during Ramadan in (taraweeh) night-time prayers.

THEN, AND NOWOver the past 40 years, much has changed. In fact, the most dra-matic changes in the Muslim American community and experience over the past few decades relate to the observance of Ramadan. Mosques have grown in numbers and in size to accommodate growing congregations, first during Friday (Jumuah), and then during Ramadan. In the 1960s and 1970s, mosques and prayer rooms were small gathering places — sometimes in homes or community centers, with a handful of congregants, mainly immi-grant students and members of the African American Muslim community. In the 1980s, mosques were either repurposed build-ings or purpose built and our gatherings grew. During Ramadan we had potluck iftars and Islamic programs on weekends. In the 1990s and 2000s, the number of mosques and Islamic centers increased, as did the number of daily programs, particularly for the youth — the new generation of Muslims growing up in the United States. Up through the 1980s, it was a significant achieve-ment if a Muslim community was able to invite a hafiz from overseas to lead taraweeh prayers. In the 2010s, we have huffaz from within the youth in our local communities, and almost all mosques throughout the country have complete taraweeh prayers. Many mosques have large and organized gatherings for iftar almost every day during Ramadan, open not only to Muslims but also to our non-Muslim neighbors. An Orange County, Calif. mosque even started publishing a whole month’s menu for iftar dinners with a variety of diverse ethnic and American cuisine. There are many educational and spiritual programs throughout Ramadan. The last ten nights of Ramadan witnesses the peak of devotional activities, with nightly qiyaams and spiritual talks. The 27th night of Ramadan and the completion of the reading of the Quran during taraweeh are highly anticipated events in the Muslim community, and commemorated with programs and festivities throughout the entire night at many mosques. The observance of Ramadan is not limited to mosques. Some radio stations announce iftar times daily with the sponsorship of local Islamic centers. Numer-ous Muslim websites and social media channels are available for content specific to Ramadan.

BY IMAN SIDDIQI

F asting (sawm) is a uniquely personal form of worship (ibadat). Only God knows whether His worshipper is truly

in a state of fasting. We learn the lesson of self-restraint, the purpose of fasting as mentioned in the Quran (2:183), on a personal level. Fast-ing during Ramadan also has a communal aspect. We fast together with other Muslims at the same time. In predominantly Muslim societies, Ramadan is a season of festivities, and Ramadan noticeably impacts every aspect of public life. Work and school schedules, as well as store and restaurant hours, are adjusted. Mosques are cleaned and prepared for large gatherings of worshippers. Gatherings of families and friends increase, as do religious programming in the media and acts of char-ity. Even some people of other faiths have observed that the societal changes that occur during Ramadan in Muslim societies are even more evident than changes in Western society during the Christmas holiday season.


These changes have finally brought a taste of Ramadan home which comforts the hearts of those Muslims who have expe-rienced Ramadan in Muslim societies, and offers an inspiring experience to Muslim Americans — those who have grown up in this society and those who have accepted Islam. Today, we can all feel a sense of community and togetherness when we enter the expanding grounds of many of our larger mosques in the moments before iftar and for ‘Isha and taraweeh prayers, a feeling which gets stronger each year as the observance of Ramadan in the United States continues to evolve and grow. We enjoy gathering together with family and friends on a regular basis during Ramadan, at each others’ homes and at mosques. Now, unlike in the years past, on the first night of taraweeh prayers, it truly feels like Ramadan has arrived.

Moreover, the observance of Ramadan in the United States has evolved with cer-tain unique characteristics which are dis-tinct from those in predominantly Muslim societies. For instance, in many mosques throughout United States, Muslim women have proper accommodations to pray taraweeh prayers, which is something that is not readily available in many Muslim countries where women usually pray at home. Muslim American youth are active in arranging lectures, qiyyam gatherings and social events, which is something that would be very rare in other countries. Many communities organize programs to feed the hungry and to care for the homeless in their

neighborhoods. Mosques, Islamic centers and schools, and charitable organizations solicit funds for their worthy causes during Ramadan, taking advantage of the giving spirit during Ramadan. Annual fundraising iftar dinners have become one of the most prominent programs held by many Muslim organizations and part of the unique cultural experience of Ramadan in United States.

MOON SIGHTING ANDMOON FIGHTINGThough much has changed and evolved, the beginning and ending of Ramadan still causes controversies among Muslims in the United States, a problem that is sometimes called “moon fighting” rather than “moon sighting.” Three generations of Muslims in the United States have experienced this con-troversy, and it too is unique to the Muslim American experience of Ramadan. We have not yet agreed, like other Muslim countries, to establish one national body that would announce the dates for Ramadan and for Eid for all Muslims in the United States. Until the 2000s, most mosques and local Islamic councils made their own decisions and announcements — some looking for the crescent moon at their own locations on the last evenings of Sha’ban and Ramadan, while others following determinations in the Middle East — and, as a result, different mosques, sometimes in the same city, would observe different dates for the beginning and end of Ramadan. Through the 1990s, it was part of the preparation for Ramadan and Eid for families to call their mosques and each

other — often getting busy signals for hours — to get the news of any reported sighting of the moon. Though call waiting and then the Internet have made the dissemination of the news easier, it was, and it continues to be, part of the culture of Ramadan in United States for Muslims to inquire as to when different mosques throughout the country started and ended Ramadan, and the inabil-ity to unite around these occasions, even in one city, remains a challenge for Muslim Americans today.

The Fiqh Council of North America (FCNA), a prominent juristic body of

COVER STORY


Muslim scholars, has been for several years carefully researching and deliberating on the use of highly developed and readily available astronomical information to pre-calculate the dates for the beginning and ending of Ramadan. In 2006, FCNA announced that it is permissible for Muslims to use astronomi-cal calculations for this purpose. ISNA and a large and growing percentage of mosques and Islamic organizations throughout the United States have adopted this scientific method. Announcing the beginning and ending of Ramadan in advance provides significant advantages. Muslims are able

to plan ahead to take time off work and school, and communities are able to make reservations to accommodate congregations for Eid prayers. Many Muslim leaders are hopeful that, through these efforts, Muslims will unite around the issue of the beginning and ending of Ramadan and that “moon fighting” will one day be a part of the distant history of Ramadan in the United States and not its present.

FROM COMMUNITY CHANGES TO PERSONAL ONESAs a result of the greater communal obser-vance of Ramadan, our individual experi-ence in fasting during Ramadan has also evolved. In earlier years, because we were observing Ramadan mainly on our own, we found ourselves focusing primarily on the fact that we were not eating and drink-ing, as this was the distinguishing factor between us and those around us who were not observing Ramadan. This was a limit-ing and limited experience of the blessings of Ramadan. The observance of Ramadan begins with the physical aspect of refrain-ing from food and drink, but the essence is the taqwa or God consciousness, which is evoked by our modified behavior, our com-munal engagement, our charitable deeds and our outreach to others. Ramadan is the month of the Quran. According to a hadith, Prophet Muhammad (salla Allahu ‘alayhi wa sallam) was always generous, but during Ramadan, he was more generous than the blowing wind. The contentment of the heart brings kindness to others, and this is the

major gift of Ramadan. As the observance of Ramadan has grown in our community, it has allowed us to focus on our ibadat and provided us with growth in our personal and communal development.

EVOLUTION IN OBSERVANCE, NOT JUST IN OBSERVANTSIn this respect, the observance of Ramadan in United States is marked with not only an increase in quantity, but rather also in the quality of observance. In the 1980s, we were satisfied with the minimum of completing our fasts and praying the fard prayers. Today, we set a higher standard for ourselves. We see a greater number of Muslim Americans attend daily taraweeh prayers, many more finish complete readings of the Holy Quran, and a greater proportion of Muslims attend Islamic programs and activities. More of our youth begin fasting the complete month of Ramadan at earlier ages each year. The evolution of the observance of Ramadan in United States is indeed a happy sign. Our challenge, however, is how to take a step further in personal and collective trans-formation to grow into a community of faith, God consciousness, love and mercy for the worlds.

THE MAINSTREAMINGOF RAMADAN The Muslim observance of Ramadan has also become more prominently known and publicly recognized. From mayors to sena-tors and Congressional leaders, and even the President of the United States, Muslim communities now receive the greetings of Ramadan. The White House, the state department, several other departments, governors of different states and mayors of major cities hold interfaith iftar dinners during Ramadan at which dignitaries and officials as well as imams and leaders of the Muslim and other faith communities are invited. Editors of newspapers ask Muslims to write about their Ramadan experiences, and Muslim gatherings during Ramadan, and especially on Eid-ul-Fitr, are promi-nently covered by local media. Mainstream calendars have references to the beginning and ending of Ramadan.

As a result, our neighbors and co-workers now have a greater understand-ing of the observance of Ramadan. Most of them now know about Ramadan, and the changes in their questions are indica-tive of these changes. A generation ago,


COVER STORY

they would express shock that we were not eating or drinking and ask why we were “starving” ourselves. Today, they ask us about Ramadan’s spiritual benefits. Our co-workers reschedule lunch or staff meetings to accommodate our schedules, teachers allow Muslim students to skip strenuous physical education exercises and taking time off of work and school for Eid-ul-Fitr is usually accommodated. There are also many friends from other faith communities who join Muslims in the observance of the month of Ramadan. They fast with us and share their wonderful spiritual experience of fast with their Muslim neighbors. Ramadan in the United States is creating a common spirit among the people of various faiths and cultures.

IS IT IN OUR NUMBERS OR IN OUR BEHAVIOR?These changes, this evolution of the obser-vance of Ramadan in the United States is not limited to scale — it is not just that our prayer congregations used to fit in a small garage and now we require a large hall — nor is the cause of this evolution just the increased number of Muslim Americans. If scale and numbers alone were sufficient to result in an evolution in the observance of Ramadan, then we would only have seen an increase in the quantity of observance, and we would not have seen the improvement in the quality of the observance of Rama-dan. Nor would we have seen the increased

recognition of Ramadan from among our neighbors, as our increased numbers alone would not inspire them.

Rather, the evolution of the observance of Ramadan in the United States is also a reflection of the spiritual and cultural importance of Ramadan itself in Islam and in the experience of Muslims. Fasting during Ramadan is a liberating experience and a joyous event. Fasting in Islam is not associ-ated with mourning and sadness, as it is in some other traditions. In the Islamic tradi-tion, Ramadan is a time of happiness and profound contentment. And happiness is, of course, contagious. We draw each other to the observance of Ramadan through hap-piness and, as the years and decade have passed, this has resulted in the exponen-tial growth in the observance of the month among Muslims, and its recognition among people of other faiths.

RAMADAN MUSLIMS —A GOOD THINGIt is often said — by Muslims and people of other faiths alike — that Muslims are at their best during Ramadan. The observance of Ramadan is among the greatest tools that Muslim Americans have as a form of outreach. How better to invite others to learn about your religion than when you are at your best behav-ior and in the best of spirits? As we prepare for Ramadan this year, let us remember that it is among our blessings that the observance of Ramadan in the United States has evolved to

where the coming of the month of Ramadan is recognized and recognizable. Ramadan has been the most prominent cultural tradition of Muslim societies for centuries and, with our careful, collaborative and cheerful observance of Ramadan, we are seeing our blessed month evolve to become part of the national fabric. ■Iman Siddiqi, a rising California college student, in writing this article had help and guidance of her grandfather, Dr. Muzammil H. Siddiqi.

Job oppor tunit ie s

Teachers neededState accredited Islamic schoolFull-time and Part-time position

MTI, Islamic School of Indianapolis is projecting a growth in its student population for the school year 2013-2014, and we would like to offer the opportunity of employment to qualified teachers in the following positions:

· Elementary Homeroom Teachers (grades 1-5)

· Arabic and Islamic Studies Teachers (Degree must be from an accredited Islamic or Arab University)

· English Teachers (Middle School and High School)

· Math and Physics Teachers (Middle and High School)

· Social Studies Teachers (Middle and High School)

· Studio and Visual Art Teacher (Middle and High School)

JOB REQUIREMENTS: 1. Bachelor’s degree in the subject area or closely related field 2. Must have current authorization to be employed in the U.S. 3. Teachers must be certified (preferable)

Islamic School of Indianapolis (ISI) is located in Indianapolis, IN. It is the home to a diverse Muslim population and many Islamic Centers in the greater city of Indianapolis area. There are a large variety of Muslim businesses, restaurants, stores and prominent colleges and universities. ISI’s mission is to provide the highest standards of education in an Islamic environment where academic excellence, critical thinking and cultural diversity are celebrated, respected and valued. ISI is a full-time private school with a current enrollment of approximately 200+ students from Pre-K through 12th grade. ISI has been selected and recommended as one of “the best school in Indiana” by “Great Schools” non-profit organization in 2012.

Direct all inquiries to:[email protected] or call at 317-923-0328


Yours, Mine and OursEclectic Eid traditions gaining popularity as a unique Muslim American community emerges.

BY KIRAN ANSARI

For some Muslims, Ramadan and Eid conjure up images of tradi-tions passed down for generations. We make the same foods, dress in

similar attire, and decorate the same way that has been the norm in our families for centuries.

While there is beauty in consistency and tradition, hybrid multicultural holiday cel-ebrations have their own charm of creating traditions that are unique to you and your loved ones.

When a Pakistani marries an African-American or a Muslim from Hong Kong ties the knot with someone from North Caucasus, their Eid cel-ebrations are bound to be creative.

According to the 2010 Census, one in every 10 American married couples belongs to different races; that is about 2.4 million couples. The Muslim American community is no different. What used to be less heard of even a few decades ago is becoming more acceptable. The promising part is that according to a 2013 Gallup poll, 87 percent of Americans (including the older “aunties” and “uncles” who might have rolled their eyes and thrown a fit before) approve of marriage between different races as opposed to a mere 4 percent in 1958.

So what do North American Muslim couples from diverse backgrounds do on religious occasions like Ramadan and Eid? To quote a popular saying, they whip up their own combination of ‘something old, something new, something borrowed, some-thing blue.’

SOMETHING OLDCherishing old traditions is celebrated in the Labadi household. Sue and Riad Labadi have been married for 32 years. Sue was born and raised in Chicago and met Riad when he came to study from Palestine.

“When our children were young, I used to feel so much apprehension during the holidays,” Sue said. “I was nervous that my kids might like Christmas too much, and I

restricted them from participating. I felt con-flicted about wanting to spend time with my family sharing their traditions, which were formerly mine, but not wanting to violate the precepts of Islam.”

However, when their children acknowl-edged that even though they loved receiving presents for both Christmas and Eid, they knew their faith in Islam had nothing to do with materialistic things. The Labadis felt better.

“I believe the diversity has made them better prepared to be liaisons and appreciate different faith traditions,” Sue said.

Their family tradition has been to listen to the Quran while preparing iftar (fast-breaking meal).

Riad and Sue work as a team to prepare soup, fruit salad, vegetable salad, and often have hummus, a main course, and a dessert, such as their favorite kataif (Arab pancake).

They always start Eid day with exchang-i ng gifts, eating something sweet, and attending Eid prayers. Sue and her daughter dress in abayas, and the men wear western clothes. When their children were younger, they spent Eid at a park sharing a barbeque with friends. This way the children could play together while the adults cooked and mingled. As the weather grew cold, Eid cel-ebrations moved indoors where the children played laser tag or watched a movie.

Now that their children are in their late-teens and 20s, it is harder to keep them together when college classes and work com-mitments factor into the equation. However, they try to convene everyone together for at

least one meal, and then do something to keep the spirit of Ramadan in their hearts a bit longer.

Keeping old traditions alive is also impor-tant for Emad Abdul Rahim and Cjala Sur-ratt who have been married 15 years. Emad was born in Cambodia, but has lived in New York since he was 5. Cjala was born in Maine and also settled in upstate New York when she was 11 years old.

At least once a week during Ramadan their entire family gathers at Abdul Rahim’s mother’s house for iftar.

“We all set about making a spread that will be marched out of the kitchen in a continued procession of deliciousness,” Surratt said. “The diversity of our family (comprised of African-Americans and South East Asians) is reflected in the traditional Cambodian dishes intermingling with American fare.”

While iftar simmers in anticipation of sunset, the children help roll out the gontele,

a large woven mat in the living room to practice the surahs they have been tasked to learn for the month. The stops and starts of their recitation are underscored by the gentle correction of Abdul Rahim and his brother who try to keep them focused, out of the kitchen, and not watching the clock.

Even beyond Ramadan, the Abdul Rahims make every effort to attend programs that highlight their cul-ture. For Surratt, an integral part of African-American culture is the

oral transfer of history and anecdotal stories that serve as life lessons. She invites a family friend that is a Griot (West African term for a storyteller) to keep this element alive. They also have connected with the Cambo-dian Association where their daughter took traditional Khmer dance classes and even performed at their New Year event.

SOMETHING NEWMike Swies and Alia Bilal have been mar-ried for a little more than four years. He is a Polish-Irish convert and she is the daughter of African-American converts. Ramadan is busy for them since they both work for Muslim nonprofit organizations. Alia works for IMAN (Inner City Muslim Action Net-work) and Mike for Ta’leef Collective, which offers convert care programming in the Chi-cago area. They have dedicated themselves to help those new to Islam.

“Ta’leef has a program called ‘Iftar Ambassadors’ where we find families to

Sue and Riad Labadi’s kids brushing their teeth while on their traditional annual Eid camping trip. Their youngest in

the photo is now 17.


host newer Muslims for iftar and have a small discussion,” Swies said. “These weekly gatherings enable converts to experience great company during the blessed month. Last year, 30 new Muslims were invited to a Muslim household for dinner for the first time in their life.”

“Every year we do a large community iftar inviting our neighbors from the greater Marquette Park area in Chicago to share in the significance and celebration of Rama-dan with their local Muslim-led community organization,” Bilal added.

Another unique thing this young couple does is organize suhoor chats online. Initi-ated by their good friend, Kelly Kaufmann, the idea was a big hit. To combat loneliness at suhoor time for many converts, they start a Facebook thread every morning and have a group chat while eating their pre-dawn meal.

On Eid, they pick a location for new Muslims to meet up, enjoy lunch together and then go bowling in their Eid outfits.

The Labadis also sprinkle some Ameri-cana into their Eid traditions with a loyal group of families going camping together. The children play volleyball, swim, hike, and sit around the campfire. When it gets dark at Isha time, they hike toward a field and watch for shooting stars and satellites.

“One year all the women made stuffed grape leaves (warek) for our arrival to the campground, and one of the fathers, who owned a coffee shop, shared delicious coffee with us. That was quite an Eid feast,” Sue recalled.

SOMETHING BORROWEDWhen Hannah El-Amin, daughter of African-American parents who converted in their 20s, married a man of Pakistani descent, they knew they wanted to raise a family in a diverse community.

They take pride in borrowing traditions from both sides of the family and adding their own personal creativity to make holidays spe-cial for their two young sons. For Ramadan, they usually have an American menu, but her children love to try Pakistani dishes and clothing. Her sons take pride in their roots and love wearing shalwar qameez (baggy pants and long shirt) on special occasions.

On Eid, they usually pray with Hannah’s parents in the city and then celebrate with her husband’s family in the suburbs in the after-noon where they enjoy traditional haleem and dahi baray. The Pakistani grandparents give Eidee (cash) and African-American grandparents give gifts, so the children get the best of both worlds.

Their extended family adds to the beauty of the diversity. Her brother’s wife is from Mexico and since they have other family members from the Philippines and Bangla-desh, people joke that their family gatherings look like the United Nations.

“With each generation, interracial mar-riages are becoming more acceptable, espe-cially in metropolitan cities like Chicago,” El-Amin said. “Even if we ever do move to the suburbs, we will try to scout out an area that is not culturally homogenous. I love for my kids to see different attire, head gear, languages, and food.”

Sue Labadi also borrows something from

her family’s holiday tradition like putting up a single string of colored lights in the living room. Her children have fond memories of falling asleep after Fajr prayer under the glow of those lights.

Surratt feels her family’s Eid attire reflects their cultural mash-up.

“My daughter wears a sampot hol — a silk embroidered skirt, tunic-like top and gahma (hijab) in bright colors. Emad is in a suit, and I am in a hijabified version of an ensemble purchased at the mall,” she said. “As a convert from Buddhism, I didn’t experi-ence such annual community celebrations, so I indulge in fussing over gifts and outfit-ting the house in tinsel that I’m sure border on garish but makes the family shake their head at my enthusiasm.”

SOMETHING BLUEGreen, pink, gold or brown — that’s the beauty of Eid décor — you aren’t limited to a particular color theme or the same motifs every year. Since different seasons play host to Eid, you can coordinate snow-flakes with your Eid table décor one year and a warm array of citrus hues when Eid is in the summer.

El-Amin likes how creative she can get

at Eid. Her family enjoys the colorful gift wrap and decorative lights, and throws in a piñata or a treasure hunt. She values experi-ences more than traditions and wants her children to cherish special experiences, not necessarily stereotypical traditions. She loves the creative Eid ideas from companies like Silver Envelope, EidWay and Modern Eid that were unheard of until a few years ago.

Kung Pik Lu and Jontie Karden have been married 11 years and are raising their 6-year-old daughter in New York. Creative geniuses and the owners of Sakina Design, Pik Lu is originally from Hong Kong, and Jontie is from North Caucasus.

They also like how Eid décor isn’t limited to one color theme. Pik Lu likes to give out Eid Envelopes (like the Chinese give out the Red Envelope during Chinese New Year). They also like to make Haliva, traditional Circassian fried dough filled with potatoes or cheese.

Their circle of friends is pretty diverse so they get together, have a picnic and plan some activities for the kids to enjoy, such as a costume party, Eid egg hunt, and a gift exchange. Pik Lu and Jontie don’t want their daughter to stick to one tradition, but rather have her understand why they celebrate each holiday. Being creative people themselves, they would prefer that she be creative in how she celebrates Eid.

“I think the uniqueness of being Muslims in the West is that we can be inventive,” Pik Lu said.

While ways of celebrating might be differ-ent, the common thread that runs through all these stories is whether it’s biryani, baklava or burgers, modern day Muslim American families want to celebrate the diversity of the ummah (community). Big strides have been made, but there is still room for improvement.

El-Amin feels that her multi-cultural family is more accepted in the diverse neighborhood of Chicago where they live as opposed to the more culturally homog-enous suburbs.

“I hope that by the time we have children, inshaAllah, that the Muslim community has developed ways to centralize the experience of Ramadan in both their families and the broader community,” Bilal said. “For our family, I hope that means that Ramadan is an experience our kids share with their family who is Muslim and family from other faith traditions.” ■Kiran Ansari is a suburban Chicago mom and writer who tries to jazz up Eid as much as possible for her children.

COVER STORY

So what do North American Muslim couples from diverse backgrounds do on religious occasions like Ramadan and Eid? To quote a popular saying, they whip up their own combination of ‘something old, something new, something borrowed, something blue.’

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MUSLIMS IN ACTION

Halal Food ServiceAre Muslim Americans ready to exert the efforts required to arrange halal food options in stores and institutions?

BY ROGER OTHMAN

Muslim Americans, as they prepare for Ramadan, will put a lot of planning into suhoor (pre-dawn) and iftar

(fast-breaking) meals. They might really luck out, if there is a nearby halal restaurant. For many Muslim Americans, the experience of not having halal food options available to them is part of the experience of growing up in an otherwise vibrant and inclusive country.

However, halal food options in schools, colleges, hospitals, and even retirement homes may be closer to being realized. For the last few years, halal dietary education in the foodservice industry is on the rise.

Since 2010, the National Restaurant

Association’s Show, the Academy of Nutri-tion and Dietetics, the Association of Cor-rectional Food Service (ACFS), and the National Association of College and Uni-versity Food Service (NACUFS) have had halal education sessions for the first time in their histories.

In some cases, the strong interest in halal dietary education has sprouted new pro-fessional groups. In 2011, the Academy of Nutrition and Dietetics, a leading organiza-tion for food and nutrition professionals, created a member interest group, Muslims in Dietetics and Nutrition (MIDAN). In its three years, MIDAN has organized two online webinars, one major conference workshop and an instructional toolkit for

HALAL FOOD OPTIONS IN SCHOOLS, COLLEGES, HOSPITALS, AND EVEN RETIREMENT HOMES MAY BE CLOSER TO BEING REALIZED.


dietetic professionals seeking more halal education. (See box for History of Halal Food Service Education)

Non-commercial foodservice operators, who work with correctional, educational, medical and military institutions, have spear-headed the interest in halal dietary education. While all foodservice operations need to be financially viable, non-commercial foodser-vice focuses on supporting larger institutions, such as hospitals and schools, over merely seeking profits. Foodservice directors instead of seeing students as just another dollar sign, take proud ownership of students’ nutrition from the start to the end of a school day.

Secondly, the growth of a vibrant Muslim American culture also has contributed to the increase in halal dietary education.

While Muslim history in this country is as old as the 1500s, a major part of the

community is now entering second and third generations. Muslim health and nutri-tion professionals now affect institutional change in the food world. Muslim American food scientists and technologists founded the Islamic Food and Nutrition Council of America (IFANCA) in 1982. With the help of their books and journal articles published in the 1990s, halal is now a part of graduate food science curriculum in universities. Other examples of Muslim professional groups shaping change in the food industry are MIDAN, American Association of Retired Asians (AARA), and American Muslim Consumer Conference (AMCC).

Today, halal options are available at some hospitals, universities and correctional sys-tems. Many institutions offering halal food options were featured in Halal Consumer Magazine, including Henry Ford West

Bloomfield Hospital, St. Peter’s University Hospital, University of Chicago, Mount Holyoke College, Virginia Tech, University of Mary, Harvard University, Dartmouth University, Yale University, New York Uni-versity, Texas A&M University, Hofstra University, Cornell University, Stanford University and Villanova University.

These institutions have proven that halal is not a difficult or costly meal plan to set up. But the larger question is whether educa-tion alone can lead to universal halal food options being made available nationwide? The answer is no. Foodservice directors and dietitians have emphasized that consumers must vocalize their need for halal food. Con-sumer awareness and economic power is the driving force to instill this type of change. ■Roger Othman is executive outreach director of Islamic Food and Nutrition Council of North America.

halal consumers are key to this entire process. halal food educa-tion will continue, but foodservice operations cannot set up halal programs unless consumers step up and demonstrate a demand.

Nadeem siddiqui, resident district manager at washing-ton University at st. Louis Dining services, also sets up halal meal programs at Texas a&m University. he recommends halal meals should not be designed merely for muslims, but rather be developed as meals everyone can enjoy. here are some tips to focus on:

Step 1: Do Internal Community Research a. educate the community on the importance and

need for halal food; you need their support as consumers to set up the meal program

b. For hospitals, work with the neighborhood mosque and local muslim community leaders

c. For schools, this could mean reaching out to muslim parents or using parent-teacher organizations to communicate the research

d. For colleges, local muslim student association chapters can help communicate with muslims on campus

Step 2: Meet with the Administrators a. set up a meeting with hospital, school or university

administrators to explain needs; administrators need to be on board and understand the benefits of offering halal choices

Step 3: Research Halal Experts a. research and work with halal experts and orga-

nizations; reliable halal experts will help assure the meal program’s credibility, acceptability and proper implementation

b. have a list of halal expert resources ready for the foodservice professionals

Step 4: Keep up Regular Meetings a. Understand that setting up a halal meal program

takes time and research for foodservice staff b. help provide information, statistics and data that

will help the foodservice department to buy into the halal program

c. work closely with the chefs to create authentic and flavorful halal menu items from a variety of cuisine

d. highlight the need for proper staff training and communication on menus about halal items

Step 5: Provide Feedback a. once you have a meal program in place, don’t just

forget about it. Give feedback to the food service staff on what they can do to improve it

b. write a review on yelp or the college newspaper/website; halal food should be used as a community builder and to break bread with others

Resource Organizations for Halal 1. muslims in Dietetics and Nutrition (miDaN) a. webinar recording for Dietetic Professionals 2 academy of Nutrition and Dietetics b. Presentation recording for Food service Profes-

sionals 3. National association of College and University Food

service a. Presentation recording for Food service Profes-

sionals 4. islamic Food and Nutrition Council of america a. halal Foodservice kit (Free) 5. halal Consumer magazine (Free) a. Foodservice express 6. halal Foods Distributor Lists (Free) a. association of Correctional Food service affiliates

(aCFsa) 7. Presentation handouts for Food service Professionals a. my halal kitchen 8. recipe ideas a. american muslim Consumer Conference 9. muslim student association a. handbook

What You Can Do


MUSLIMS IN ACTION

Children, Islamic Literature and Self-IdentityCan Muslim children’s reluctance or failure to express their identity be counteracted through Islamic children’s literature?

BY FAWZIA GILANI-WILLIAMS

“I hate my name!” said my Seminole African-American sixth grader. He didn’t look up. When I said, “Jihad, I love your

name. It has a beautiful meaning. Why don’t you like it?” His reply was, “Everyone tells me to go back where I came from!” He was referring to the Euro-American people of other faiths as “everyone.”

Image and text reinforcement send strong subliminal messages to children and some-times have an over-reaching, insidious effect. Hating is an unhealthy sentiment especially when it is directed at oneself. Children must see their own sociocultural group repre-sented positively, according to Michael Tunnell, children’s literature specialist at Brigham Young University.

Doring Kindersley, a British multina-tional publisher of illustrated reference books for adults and children, in its book

for young children, “Holiday! Celebration Days Around the World,” listed a multitude of holidays ranging from long-established ones like Hanukkah, Christmas, and Diwali to newer ones like April Fool’s Day, Father’s Day and Kwanzaa. Missing, however, was the second largest celebration in the world — Eid.

What is the book’s message to young Muslim children? Stella Miles Franklin (1879-1954), an Australian writer and femi-nist best known for her 1901 novel, “My Brilliant Career,” noted, “without an indig-enous literature people can remain alien in their own soil.”

Many Muslims in America are no longer immigrants. They are indigenous Americans.

INVISIBILITY IN MUSLIMCHILDREN’S CREATIVE WRITINGSome years ago I was working in a Canadian Islamic school looking over 80 mixed-age

samples of stories to identify writing levels. After reading the first few stories, I stopped scrutinizing the punctuation, sentence struc-ture and spelling. Something else had caught my attention. I speedily scanned the rest of the stories. I was looking for words that reflected the child’s everyday cultural and religious identity. Certainly, their stories reflected a culture and an identity, but to me, both of these resonated of an exclusive monoculture reminiscent of England in the 1970s. Islamic Critical Theory suggests this phenomenon is due, in part, to cultural and religious self-suppression. W.E.B. Du Bois, a noted African-American educator, referred to it as double consciousness, a “sense of always looking at one’s self through the eyes of others.”

However, the issue of Muslim children’s inability to acknowledge their cultural or Islamic identity is not limited to North America. In a conservative, Muslim Middle Eastern country, elementary school girls were asked to draw pictures of their families and themselves. They drew themselves with yellow, orange or brown hair wearing North American-styled clothes. Yet, every girl in the class had black hair. After complement-ing their beautiful drawings, I drew their attention to the hair color and clothes and asked them who had they drawn. In unison, they burst out, “American girls!”

Another educator in a similar school said, “In my class of nearly 30 teenage girls, I asked my students to create a personal profile. The assignment specifically asked them to describe themselves physically. In reviewing them, I noticed none, not one student, had mentioned their hijab or gave any indication that they were Muslim. I find that, often, chil-dren will shy away from the Islamic identity not knowing whether it is socially acceptable. I think, better, more positive Islamic repre-sentation in their world, books, literature, music would help Muslim children feel safe to embrace it and be proud of it.”

Muslim children’s reluctance or failure to express their identity can be counteracted through Islamic children’s literature. The Association of Canadian Publishers provide a helpful comparison stressing “the impor-tance of providing [elementary-aged Cana-dian] children access to Canadian books that tell Canadian stories with Canadian settings, and celebrate Canadian values.” A similar case with books, stories, settings and values can be made for Muslim children or, in fact, any minority or majority group.


FACING ISLAMOPHOBIAPositive visibility is particularly important for Muslim children who have to deal with Islamophobia.

“Research, specifically content analysis, has continued to demonstrate that Islam and Muslims have overwhelmingly been portrayed pejoratively by the mass media,” said Dr. Halim Rane of Queensland’s Griffith University National Centre of Excellence for Islamic Studies (NCEIS; formerly Griffith Islamic Research Unit). “Since 9/11 further research has continued to show not only a massive increase in the volume of media coverage of Islam and Muslims, but also an increase in the pejorative nature of this coverage.”

The British Runnymede report (1997) concluded that a consequence of Islamo-phobia was “injustice, characterised by social exclusion; a sense of cultural inferiority among young ... Muslims; and an increas-ing likelihood of serious social disorder.”

Dr. Alison Wood of the Pine Lodge Young People’s Centre, U.K., notes about the increase in the number of adolescents who deliberately injure themselves “as a means of coping with difficult feelings and circumstances.”

BIBLIOTHERAPY ANDBIBLIO-IHSANThis signals a grave identity problem for young Muslim children. But the Canadians have shown that there is a solution. Books can help. Bibliotherapy is concerned with helping individuals improve their condi-tion through reading and identifying with a character, gaining inspiration leading to positive change. Bibliotherapy is an eman-cipatory technique; similarly biblio-ihsan is concerned with enhancing Islamic spiri-tuality or love and friendship toward God through books. Islamic children’s literature is an empowering tool that encourages chil-dren to enter imaginary and scientific worlds contributing to their personal, social and

spiritual growth. Books provide children with role models and skills to shape their identities, build their aspirations and con-quer their challenges.

To thwart the effects of Muslim exclu-sion or negativity, writers of Islamic chil-dren’s fiction have been striving to create a literature that centralizes and empowers the Muslim child. Although their efforts were long ignored and largely unsupported, atten-tion to this field is growing albeit very slowly. Certainly, the long trend of Islamic schools having little to no Islamic children’s fiction and virtually no interest in Muslim author visits has yet to improve. This is not to say that Islamic schools do not see the value of reading, indeed they do; but tend to purchase from providers like Scholastic that “give deep discounts, offer free shipment, and ... induce-ments to have their products promoted by the school,” says Linda Delgado, a pioneer of Islamic fiction.

The lack of interest results in lack of fund-

ing and this is apparent in Islamic children’s literature. Its writers echo the scant enthu-siasm which remains in stark contrast to other genres, such as Canadian children’s literature, which has developed university programs, conferences, journals and grants. These have yet to surface for Islamic chil-dren’s literature.

Yahiya Emerick, another pioneer writer, says his students had “absolutely zero reading literature that reflected any type of Muslim identity.” He addressed the gap when his first book appeared in 1992, “to hear their excite-ment and love of the book confirmed to me that more was needed.” But although Yahiya and the children recognized the need for the books, the Muslim community did not. “I expended so much effort in the mid-90s in promoting these books and lost so much money doing so that I wondered aloud how Muslims could ever hope to have a voice of their own in the bookstores of America. I actually had many parents discouraging their children from purchasing books from my

table with reasons that ranged from “don’t you want a candy instead” to “why buy a book — you read it only once and throw it away.”

MUSLIMS WRITE BACKIslamic children’s literature has been devel-oping and improving slowly over the past 30 years. Ann El-Moslimany’s “Zaki’s Ramadan Fast” (1994) is a landmark text reflecting Islamic cultural hybridity as the first hard-back picture book published and written by Muslims. Although Islamic schools largely overlooked El-Moslimany’s book, it could have served as a springboard for producing similar books that would have addressed the identity crisis of Muslim children.

Delgado, author of the award-winning Islamic Rose series, founder of the Islamic Writers Alliance and owner of Muslim Writ-ers Publishing, knew exactly what kind of book she wanted to write. “I was determined that my stories would be creative and about Muslim youth living in a westernized soci-ety ... [to] show the readers how Islam was applicable in these modern times to issues and challenges our youth face as minorities in a larger secular society,” she says.

When Delgado began promoting her books to Islamic schools, their response was not what she had expected. “[They]told me they didn’t buy Islamic fiction because they did not have time to read the books prior to using them with students,” she says. “Teachers and principals told me that they buy secular books because many have teacher study guides. So I had developed study guides ... but they still did not buy the novels ... wouldn’t even get one copy for review.”

Dr. Joyce Bainbridge, professor emeritus, faculty of education, University of Alberta, Canada, asks Canadian teachers to “consider the ways in which they might be complicit in failing to recognize the importance of Canadian children’s books.” Islamic schools could be asked the same question in relation to Islamic children’s books.

The main lesson that Muslims can learn from the diverse attempts of Muslim authors is that active identity constructions feed the larger culture. Muslims within the larger cul-tural context of cultural globalization must actively construct space for their identities. It all begins with a book. ■Fawzia Gilani-Williams is studying Islamic children’s lit-erature and character development at the University of Worcester, U.K.

TO THWART THE EFFECTS OF MUSLIM EXCLUSION OR NEGATIVITY, WRITERS OF ISLAMIC CHILDREN’S FICTION HAVE BEEN STRIVING TO CREATE LITERATURE THAT CENTRALIZES AND EMPOWERS THE MUSLIM CHILD.


POLITICS AND SOCIETY

Guilty Even When Proven InnocentBY ARUBA MAHMUD

The list grows. Whether in the form of the anti-Sharia movement, which has seen nine states ban non-existent Sharia

law, or in the latest Fox News segment fea-turing Pamela Geller, anti-Muslim rhetoric has become commonplace in a post-Sept. 11 America. More concerning though, is when these attitudes and prejudices begin to inform and influence those in law enforce-ment, those meant to protect, serve, and deliver justice.

In the summer of 2011, the Associ-ated Press revealed this is exactly what the New York Police Department (NYPD), the

nation’s largest municipal police force, was doing since early 2002. AP’s Adam Gold-man, Eileen Sullivan, Chris Hawley and Matt Apuzzo received the 2012 Pulitzer Prize for Investigative Journalism for their expose of NYPD’s extensive racial profiling in New York, New Jersey, Pennsylvania, Connecti-cut and elsewhere across the Northeastern United States.

This revealed the extent of NYPD’s tar-geting of Muslims. Though not suspected of wrongdoing, they were put in intelligence databases, reported Goldman and Apozzo on Jan. 26, 2012. Without evidence or leads, plain clothes officers spied on Mus-lim-owned and frequented businesses and Islamic schools, and interviewed patrons and owners. One such location was a Ban-gladeshi restaurant which “was identified as a hotspot for having a ‘devout crowd’ [and]

noted for being a ‘popular meeting loca-tion for political activities’” (Sept. 6, 2011). Former FBI agent Don Borelli, writing in the New York Daily News noted that “certain establishments would be visited on multiple occasions, not because they were a hotbed of terrorism, but because the food was good. In essence, New York City taxpayers were paying for good falafel, not good information.” In an August 2013 report, Goldman and Apuzzo document how NYPD covertly des-ignated “entire mosques as terrorist orga-nizations” and recorded sermons, spied on imams, placed informants on the boards of mosques, Islamic organizations, and even the Arab American Association of New York, a “secular social-service organization.” In 2003, NYPD convinced a federal judge to

“rewrite the rules governing how police can monitor speech protected by the First Amendment,” which allowed it to record sermons and label practicing Muslim con-gregants as prospective terrorists.

A February 2012 AP piece in USA Today focuses on NYPD’s spying on Muslim stu-dents at Yale, the University of Pennsyl-vania, Brooklyn College, Queens College, the City College of New York, and several others, claiming that MSA members posed a threat. Officers even joined 18 Muslim stu-dents from the City College of New York on a whitewater rafting excursion in 2008, documenting the names and activities of attendees. They found that aside from rafting, the group prayed “at least four times a day.”

Yet despite six years of effort, and resources invested in “spying on virtually every Muslim in metro New York,” NYPD

turned up no leads whatsoever, reported Jason Ditz of antiwar.com in 2012.

The publication of the AP report led to widespread outrage, condemnation, and questioning from Muslims and civil liberties groups. There were public protests and calls for the resignation of NYPD’s Chief Police Commissioner Raymond Kelly. He denied any wrongdoing and defended his depart-ment’s actions. In 2012, a coalition of six individuals, two businesses and three organi-zations impacted by the NYPD’s surveillance — including The Council of Imams in New Jersey and MSA — filed a lawsuit against the city of New York, arguing that NYPD’s sur-veillance program targeted Muslims solely on the basis of religion, violating their First and Fourteenth Amendment rights.

They also argued that the recording of their names, personal information and activities, without any evidence of wrong-doing, implied that they were engaged in “illegal activity.” And that “the surveillance program causes a series of spiritual, stig-matic, and pecuniary losses…diminished religious expression, employment prospects, property values, and revenue….”

However, U.S. federal District Judge William Martini dismissed the lawsuit on Feb. 20, 2014, arguing that the force was acting on a “desire to locate budding terrorist conspiracies.” He argued that any damage caused to the plaintiffs resulted from AP’s “unauthorized disclosure of the documents” and not any act of surveillance.

“When a judge says it’s okay for a govern-ment to do any level of spying on a religious community, that has a chilling effect,” CAIR

Adam Goldman Eileen Sullivan Matt Apuzzo


spokesman Ibrahim Hooper told Sarah Lazare of Common Dreams in a Feb. 21, 2014, interview.

Martini’s ruling sets a dangerous prec-edent, warned Hooper, Laila Awala and Jess Remington in pieces for PolicyMic. They warned that stripping all Muslim Americans of their civil liberties creates the precedent that all members of a religious community can and will be targeted, even without any leads or evidence. More disturbingly, Rozina Ali of Al Jazeera (March 5, 2014) argued that the dismissal of the lawsuit indicates that such tactics are considered acceptable when Muslims are the target, while in August 2013, a Manhattan federal court ruled that the NYPD’s stop-and-frisk program targeting blacks and Hispanics was unconstitutional.

“How can the same police department be guilty of bias in one case but not the other?” Ali asks.

Baher Azmy, legal director of the Center for Constitutional Rights, warns that Mar-tini’s troubling and dangerous ruling “is a modern day version of the discredited Korematsu decision allowing the wholesale internment of Japanese Americans based solely on their ancestry.”

On March 21, 2014, Muslim Advocates

representing New Jersey’s religious leaders and students targeted by NYPD’s spying appealed Martini’s ruling, reported Matt Sledge of The Huffington Post. Other legal actions are pending, including a lawsuit filed by the American Civil Liberties Union and legal proceedings filed by civil rights lawyers. In mid-April, NYPD’s new Police Commis-sioner William Bratton announced that the department was disbanding the surveil-lance program and the “Zone Assessment Unit” that carried out the covert surveil-lance operations on Muslims. However, the department would continue to use and train undercover officers and confidential informants, reported Michael Daly of The Daily Beast (April 16, 2014).

Although the appeal process will take time, in the meantime the NYPD can, and must continue to make changes. Borelli echoes the sentiments of many when he advises that “building trust with locals is far more effec-tive than fruitlessly spying on them…these programs are far more effective when they are balanced with respect for the First Amend-ment and community policing policies that foster an environment of trust over fear.” ■Aruba Mahmud is a freelance writer who lives in London, Ontario.

Al Arqam Islamic School &College Preparatory

Sacramento, CA

OPEN POSITION FOR PRINCIPAL

Al Arqam Islamic School & College Preparatory, offers grades PreK -12th and is fully accredited by the Western Association of Schools and Colleges (WASC) and an International Baccalaureate World School.Sacramento is located perfectly in the middle of all great things in California. It offers plenty of sunshine, with a low cost of living.

POSITION SUMMARY:The school Principal serves as the educational leader, responsible for managing the policies, regulations and procedures to ensure that all students are supervised in a safe and traditional Islamic learning environment that meets the approved curricula and mission of the school. Principal is also responsible for achieving academic excellence through collaboration and nurture of all members of the school staff and monitoring the scheduling, curriculum development, extracurricular activities, personnel management, emergency procedures, and facility operations.

REQUIRED QUALIFICATION:●Master’s degree in education or related field

from an accredited US institution.●Teaching and administration experience of at

least three years in USA, ●Five or more years of Teaching experience,

and at least three years of experience as the Principal, preferably in an Islamic school setting. (Administrative Certification is preferred).

●Strong managerial and leadership qualities.●Knowledgeable in curriculum development

and instruction.●Strong motivation and passion to work with

small children.●Comfortable to work with multicultural and

multi-ethnic population.●Excellent written and verbal communication,

interpersonal and computer skills.●Must be a practicing Muslim or must have a

good understanding of Islam and its practice.●Must have legal authorization to work in the

USA.

For consideration, please e-mail your letter of intent, a brief statement on education philosophy

and resume in confidence to:[email protected]

To learn more about Al Arqam Islamic School & College Preparatory:

http://www.alarqamislamicschool.org

Judge William Martini

ELECTRONIC FUNDS TRANSFER —A good deed done regularly!Through electronic Funds Transfer (eFT) isNa can receive your donation each month automatically from your bank account or credit card, saving you postage and time.

Be a key that opens the door to ISNA’s long-term financial stability:

Donate through EFT!WWW.ISNA.NET/DONATE

EMPOWERMENTThis Ramadan, you have

the power to transform lives

www.obathelpers.org317-203-0603

donate online or by mail

Share your good fortune with the less fortunate.Use your Zakat to help educate, heal, and

empower the forgotten and destitute camp residents in Bangladesh. Join us and reap the

blessings of Ramadan.

1100 w . 42nd street, suite 125aindianapolis, in 46208

“He who builds a Masjid for the sake of Allah, Allah will reward him with a dwelling in Paradise.”

(Hadeeth)

Support Our Community in Completing the

First Masjid in Boseman, Montana!!

The Islamic Center of Bozeman (ICB)* calls upon our Muslim brothers and sisters to help in the completion of our ongoing Masjid project which we hope to complete insha' Allah by the end of this year. Your support is perpetual charity (Sadaqa Jariya) that will be rewarded tremendously by Allah (SWT).

You can check project status or make donation online at: http://www.montanamuslims.org or send checks payable to the Islamic Center of Bozeman by mail at the following address:

Islamic Center of Bozeman1627 West Main Street, #163

Bozeman, MT 59715

*ICB is a non-profit, tax-exempt organization under section 501 (c)(3) of the IRS Code. Tax Exempt ID No. 20-3020086. Website: www.montanamuslims.org

Principal PositionLexington Universal Academy

(www.luaky.org), in Lexington, KY is fully accredited by AdvancEd and CISNA.

Qualifications●Committed Muslim who is dedicated to advancing

the values of Islam.●Effective manager with leadership qualities.●Successful work experience with board members,

faculty, staff, students and families.●Outstanding interpersonal and communication skills●Experience in curriculum development and

instructions.●Minimum of three years of teaching experience●Master’s Degree or higher

Benefits●Competitive Salary●100% Students Tuition Discount●Full Health Insurance Coverage●Personal & Sick Days●Professional Development OpportunitiesEmail cover letter and resume to Hiring Committee

[email protected] Nicholasville Rd, Lexington, KY 40515

(859) 272-3360


Father’s Day is Every MomentCan the community play a role in grooming Muslim fathers and fathers-to-be to develop sensitivity about the role nature assigns them?

BY SAJID A. KHAN

A recurring pattern in most juvenile gang-related cases is the absence of biological fathers who are often locked up, dead,

abroad or nowhere to be found.For nearly two of the past six years

I have served as a Santa Clara County public defender, I have represented juve-niles accused of crimes in the South Bay Area. Unfortunately, during this time, gang activity has ravaged much of the county, from Gilroy to San Jose to Mountain View. Unsurprisingly, many of my juvenile clients, particularly young males, have significant gang ties and/or deep gang entrenchment.

As part of my representation, I talk to these young men, learn about their fami-lies, and their pasts. The assigned proba-tion officers also interview them and create reports detailing their social histories and their family backgrounds. Rarely, if at all, have I seen a young man with significant gang affiliation who has a (non-gang-related) father constantly present in his life. This nexus doesn’t seem to be a coincidence. Fathers, ideally, provide a young child with a foundation, structure, discipline, guid-ance, protection and support, financial and otherwise. Once that paternal pres-ence is removed, a teenager will seek out non-traditional alternatives to fill that void. Sometimes, the most inviting, compelling and available alternative is the gang lifestyle. Presumably, gangs can provide the com-panionship, protection and financial sup-port that a teenage boy craves and requires, particularly when left fatherless.

I can understand this dynamic. I suddenly lost my father, Dr. Mahboob A. Khan, when I was a 16-year-old high school senior — today ISNA celebrates his work with its annual Mah-boob Khan Community Service Award. As I look back at that time of my life, I too craved paternal guidance and presence. I needed him to celebrate my achievements with me, to tell me how proud he was. I needed him to give me career and financial advice, to steer me in

the right direction. I needed him to discipline me when I acted out or acted inappropriately. I needed him to counsel me on interacting with women, to tell me what to look for in a partner and spouse. Despite tremendous buffers that helped ease the loss, his void has never been completely filled and I have often resorted to sometimes unhealthy alternatives to patch that hole in my life.

Fortunately for me, my father did not leave me alone or unequipped to fall prey to an unseeming lifestyle. He had the foresight to send me to Granada Islamic School in Santa Clara, California, a school he helped found that I attended from first through

eighth grade, to ensure that I learned my faith and developed lifelong friendships with other Muslims. He consistently took me with him to the Muslim Community Association (MCA), an organization he helped develop, to connect my heart to the mosque and Muslim community. He sent me to ISNA Conventions and various confer-ences to bolster my Islamic knowledge and ripen my Islamic identity. He prioritized my education, sparing no expense or effort to ensure that my siblings and I attend college and pursue professional careers.

Beyond these efforts, my father’s actions and conduct provided me a model and a

FAMILY LIFE


FATHERS, IDEALLY, PROVIDE A YOUNG CHILD WITH

A FOUNDATION, STRUCTURE, DISCIPLINE, GUIDANCE,

PROTECTION AND SUPPORT, FINANCIAL AND OTHERWISE.

moral compass. I remember him picking me up from my high school football practices. I remember sometimes walking from the practice field to the locker room and seeing him praying in his car, as the sun would set. I remember him dressing his best when he went to the mosque, especially for Friday prayers and Eid. I remember sitting in the backseat of his Buick after an evening at the mosque when he gave a ride home to a poor, downtrodden community member who otherwise would have had to take the bus. I remember him donating that same Buick to a Bosnian refugee family in need. I remember the countless hours he spent in

meetings and at the mosque dedicating him-self to growing the Muslim community or supporting charitable causes.

In those short 16 years, he instilled in me a love for Islam, a tradition of community service, a legacy of charity and a passion for education. Through my father’s efforts, example and wisdom, I achieved a certain foundation and infrastructure as a safety net in his absence.

My gang-connected clients, however, have not had access to such resources and safety nets. Often born into poverty or abroad in dire conditions and despite their families’ best efforts, they struggle to meet their basic needs: financial, emotional and familial. With a strong father figure missing, they resort to the gang lifestyle as bandage to heal the wounds of their lives.

Obviously, there are countless excep-tions. There are plenty of boys raised without biological fathers being around that do not succumb to gang culture. Sometimes, an uncle, a grandfather, a stepfather, a brother, a friend, a community activist, a mother or strong female figures, can help steer them to the right path and away from the streets.

This is not meant to diminish the efforts or role of mothers in the lives of these young men. I find that mothers of my gang-affili-ated clients strive greatly to provide for their young sons; they work long hours in thank-less jobs to give them as much as possible. But they can only do so much; parenting a teenage boy is not easy and often, if not always, requires a strong male presence.

This, more than anything, is food for thought for me as a new father and for other fathers or future fathers. Our responsibility to our offspring is significant. Our sons need us for that protection, guidance, structure and support. They need our insight, pres-ence and commitment. They deserve and crave our mentoring, to hear our mistakes, failures, successes and advice.

I hope and pray that I can be that infra-structure for my son to save him from the

gang culture or other unhealthy alternatives that beckon him. In the event of my untimely death, I hope that he has that safety net that my late father provided me that my clients often lack. I strive to provide my clients the support and resources to fill the fatherless void in their lives. ■Sajid A. Khan serves as a deputy public defender for Santa Clara County in San Jose, Calif.

ELECTRONIC FUNDS TRANSFER —A good deed done regularly!

Through electronic Funds Transfer (eFT) isNa can receive your donation each month automatically from your bank account or credit card, saving you postage and time.

Be a key that opens the door to ISNA’s long-term financial stability:

Donate through EFT!WWW.ISNA.NET/DONATE


SHORT TAKES

The Last of the Lascars: Yemeni Muslims in Britain 1836-2012 PaperbackMohammed Siddique Seddon2014. Pp. 328. HB $35.95. PB $29.95Kube Publishing Ltd.Yemenis, who originally arrived as sailors and later as post-colonial industrial workers, settled usu-ally in British ports and industrial cities from the mid-19th century. They married locally. Many of them established a network of “Arab-only” boarding houses and cafes. They also established Britain’s first mosques and religious communities, encountering racism, discrimination and even deportation in the process. Mohammed Siddique Seddon brings together their unique narratives and events in this story of a British Muslim community that stretches from empire to modern multicultural Britain.

All Roads Lead to Jerusalem: A Muslim American Woman Looking for Hope and Answers in the West Bank Jenny Lynn Jones 2014. Pp. 240. PB $15.95Titletown Publishing, LLCJenny Jones, who entered Islam at age 14 and mar-ried a Muslim Palestinian when she was 19 years old, offers a frank and often humorous account of the one year she and her three American born children spent with her in-laws in their village near

Hebron on the West Bank. Intent on recovering from the mundane Ameri-can suburban lifestyle and to express herself as person and a woman, she explored areas that are barred to most visitors. It is a well-written account of an exciting and eventful undertaking.

101 Clinical Cases in Emergency RoomBadar M. Zaheer, MD2014. Pp. 416 PB $33Jaypee Brothers Medical Publishers Ltd., New Delhi, IndiaA practice manual and quick reference guide cov-ering scenarios for different body systems that provides 250 diagnostic x-rays, charts, tables, and illustrative images. Presenting 101 easy-to-read clinical case studies, it is appropriate for medical students and those considering a career in emer-gency medicine. Badar Zaheer, a specialist from Chicago Medical School, addresses misdiagnosis and its legal implications. (by Susan Labadi)

Basic Islamic Dynamics Siraj Mufti2014. pp. 196. PB $7.39. Kindle: 460 KB $0.99CreateSpace Independent PublishingMufti, a retired faculty member of the University of Arizona and a retired chaplain from the U.S. Department of Justice, offers a thoughtful collection of his writings published post-Sept. 11 in local daily newspapers, online Islamic websites and Islamic magazines. He is active in interfaith work, and seeks

to encourage all faith groups to put their inherent goodness toward the service of humanity at large. The book is well-organized and referenced.

Zak and His Good Intentions J. Samia Mair (Author), Omar Burgess (Illustrator)2014. pp. 40. HB $12.95. Ages 4+The Islamic Foundation, Leicester, UKA beautifully narrated and illustrated reader for pre-schoolers and early-schoolers explaining a well-known Hadith (saying of the Prophet Muhammad salla Allahu ‘alayhi wa sallam) about good intentions. Samia Mair’s suggested discussion points for parents and teachers enhances the book’s value. ■

SPOILING THE SPLENDOR

Mecca: The Sacred City Ziauddin Sardar 2014. Pp. 448. HB $30Bloomsbury USA

Ziauddin Sardar first vis-ited Mecca in 1974 when he joined the Hajj Research

Center in Jeddah, a vantage posi-tion as the institution studies and researches the logistical problems of Hajj, and past and present Mecca. He melds his personal experiences to present an exceptional perspective into the many influences that have shaped this sacred city. While a vast majority of visitors to this city immerses itself in its religious aspect, Sardar’s study goes beyond this significance.

He traces the city evolution. He points out that modern Hajj places an immense burden on the environment. Sardar left Saudi Arabia and the Center in 1979, convinced that nothing could prevent the rulers from turning Mecca into a “Disneyland.” He notes, Prophet Muhammad (salla Allahu ‘alayhi wa sallam) had cleared Mecca of idols, but today the city’s dwellers revere opulence and worship insatiable desire. “Mecca has reverted to its old self and become the pagan heart of Arabia.” ■A CHALLENGING CALL

Toward a Jewish-Christian-Muslim TheologyDavid B. Burrell2014. Pp. 224. PB $44.95Wiley-Blackwell

Professor David Burrell, widely acclaimed for his com-parative thinking on Jewish

and Islamic theology, explores the development of the three Abraha-mic traditions to highlight how they have struggled with similar issues over the centuries. He relates how the approach of each tradition can be used comparatively by the other traditions to illuminate and develop their own thinking.

This book, which appears during a time of intense interfaith cooperation, encourages dialogue because that may foster mutual understanding of some of the antithetical issues.

The author addresses important and urgent issues, ranging from creation and eschatology to providence and grace, and the debates that even today continue to divide people of the three Abrahamic faiths. He concludes whatever opinion Christians may hold about Judaism and Islam, their encounters with Jews and Muslims are what matter.

He notes the approach of the three traditions thus far has been purposefully constructive, tracing how similarities and differences, converges and conflicts have contributed to developments and can facilitate clarification in each tradition. ■

REVIEWS


FOOD FOR THE SPIRIT

The Blessed GuestBY S. J. ROSS

I t is not a coincidence that so many of the world’s religions recom-mend fasting. Fasting reminds us that while living in the world, we are not

of it. It reminds us that food and drink are gifts for which to be grateful, not commodi-ties to be taken for granted. It restores the proper relationship between our will and our desires. It reminds us that only when we are in control of ourselves are we truly free.

God in His wisdom prescribed an entire month of fasting for us. Those who have spent time in the Muslim world know that the month is an incomparable experience. The busiest of families come together to eat before and after the fasting day. Gen-erosity bursts forth with people donating abundantly. In many Muslim cities, people can even be seen standing on street cor-ners, handing out food to passing strangers in hopes of acquiring reward. A spiritual excitement descends and additional worship becomes easy. Mosques fill to capacity and even overflow. So contagious is the collective energy, that even those who do not normally concern themselves with religious practices get caught up in the atmosphere.

Because Ramadan is a time to be experi-enced, and not a thing to be possessed, it is very precious. It cannot be bought, stored, or duplicated. Indeed, for some of us, this may be our last and final Ramadan. What can we do to take advantage of our remain-ing blessed minutes? Our scholars suggest several steps that we can take.

The first step is to make a plan for our limited time. What do we hope to accom-plish? Of course, in seeking to follow our plan, distractions and obstacles will inevi-tably come up. However, if we prioritize our time around those goals that are the most important to us, we are more likely to achieve them.

The second is to try to arrange our responsibilities well in advance so that we will be free for worship in the afternoons and evenings, and especially during the last 10 days.

The third is to organize the physical space around us to facilitate connecting with God and discourage easy but empty diversions. Where do we usually go when we come home from work? How do we spend our time once at home? If we have a favorite chair or couch, we can place the Quran, prayer beads, or Islamic books within easy reach so that we are more likely to benefit from them. Conversely, if we tend to get distracted through the television or the Internet, we should consider moving them to a different room for the month, where we are less likely to use them. We should also consider putting the remote away, since nothing is easier than pushing a button, and even thinking about removing its batteries.

Fourth, while it can be hard to go against an unfortunately widespread custom, we should try to avoid regularly breaking our fast with lavish meals. While honoring guests with elaborate food is commendable, and such social gatherings serve in strengthening bonds within our community, it is impor-

tant that we try to keep a few nights per week simple. After all, Ramadan is the real guest worth honoring during the month. Throughout, we should try to avoid eating in quantities that interfere with our ability to pray with focus afterward. Indeed, one of the purposes of fasting is to detach our hearts from this world.

Fifth, we should be mindful of not only what enters our mouths but also what enters our eyes and ears. One step we can take is to turn off images in our web browser. Similarly, we should think about the people or places with whom or where we most frequently encounter slandering and backbiting. If it is an office lunchroom, we should try to minimize our time there. If it is a particular website or news program, we should try to avoid it. If it is a particular friend, we should let them know that we are trying extra hard during the month to avoid hearing anything that the person being discussed would not want said about them.

Sixth, we should seek outside support to increase in our worship of God. Let us seek out a family member or trusted friend and encourage one other another to per-form a particular act of worship together or separately. It could be reading a sec-tion of the Quran daily, performing dhikr (remembrance and glorification of God) together, or working through a book of dua (supplication).

Ramadan has a special relationship with the Quran, since it is the month in which the Quran was revealed and the month in which the Prophet (salla Allahu ‘alyhi wa sallam) used to review the Quran with Gabriel (‘alayhi as salam). Our scholars have suggested that among the wisdom for fasting during the month is that it purifies


our hearts to be fully receptive to the Quran. We should strive our utmost to connect with God’s speech during this month.

A good place to begin is by checking ourselves. What is our relationship with the Quran presently like? One of the best ways to do this is to compare ourselves with our forebears.

Imam al-Bukhari records that when Abu Bakr (radiya Allahu ‘anhu) used to recite the Quran, his eyes would well up with tears and he would be unable to stop himself from crying. So moved was he, that Aisha (radiya Allahu ‘anha) describes how once a group of polytheist women and their children passed by Abu Bakr while he was praying and stopped to marvel at the depth of his emotion. Imam al-Nawawi records that the earliest generations used to recite the entire Quran in periods ranging from every day to every two months, with the majority finishing it every week. Uthman (radiya Allahu ‘anhu) is said to have noted that when the heart is purified, it is never sated from the reading of the Quran, but always yearns for more.

When we read the Quran do our eyes well

up with tears? When was the last time we read the Quran from cover to cover? Do we hunger for the Quran as Uthman described?

If we find that our relationship with the Quran is not as we wish, let us seize the bless-ings of this month to work at improving it.

According to our scholars, the first step is to prepare our bodies outwardly for an inward ascent. Just as our mind influences our body, our body influences our mind and heart, and these practices help attune our hearts to the majesty of the One speaking to us:

a. Cleanse our mouths to make it a befitting place for God’s speech

b. Wear nice clothesc. Tidy the place where we will recited. and Face the qiblaNext, let us summon to mind Whose

book we are reading. When we read the Quran, let us strive to summon to mind its Author: the Lord of the Worlds, Who cre-ated the universe with all its splendor, and Who will one day judge us and determine our final abode.

We should also strive to read the Quran with deep contemplation, using a translation or commentary if helpful. As God says in the Quran, “(This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its verses, and that men of understanding may reflect” (38:29). Every time the Quran asks us to reflect upon his signs, let us take the time to do so.

In this month of Ramadan, let us remem-ber that our fasting, worship, and reading of the Quran are not ends in themselves but means to an end. That end is given to us by God: “O you who have attained to faith! Fast-ing is ordained for you as it was ordained for those before you, so that you might become conscious of God” (2:183). May God accept our devotions and transform us through them. Ameen. ■Editor’s note: This column is a revised version of a previous Islamic Horizons column by the author.

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Islamic Horizons Jul/Aug 14