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NOT EVERYBODY WANTS WAR - PAGE 12

MARCH/APRIL 1424/2003 ❙ $4.00

C I T S E M DO E C N E L O VI

AN ISLAMIC RESPONSE B Y R E E M A L - FA I S A L

CO N PA VEN

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CONTENTS 10

NATIONAL SCENE Not Everybody Wants War . . . . . . . . . . . . . . . . . . . . . . 12

DOMESTIC VIOLENCE AN ISLAMIC RESPONSE Chastising Women . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 Supporting Battered Women . . . . . . . . . . . . . . . . . . . . 28 Handling Children Safely . . . . . . . . . . . . . . . . . . . . . . 36 Muslim Family Values . . . . . . . . . . . . . . . . . . . . . . . . . 40 Anger Management . . . . . . . . . . . . . . . . . . . . . . . . . . 42 Helping the Hurt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44

VOL.32 NO.2 MARCH/APRIL 2003

48

50

PERCEPTIONS CORRECTING

— PAGE 46

DEPARTMENTS

Editorial . . . . . . . . . . . . . . . . . . . . . . . .

ISNA Matters . . . . . . . . . . . . . . . . . . . . .

National News . . . . . . . . . . . . . . . . . . . .

World News . . . . . . . . . . . . . . . . . . . . . .

Matrimonials . . . . . . . . . . . . . . . . . . . . .

Reviews . . . . . . . . . . . . . . . . . . . . . . . . .

10 14 16 18 58 60

ISLAM IN AMERICA Correcting Perceptions . . . . . . . . . . . . . . . . . . . . . . . . 46

ISLAM AROUND THE WORLD The Jihad for Freedom . . . . . . . . . . . . . . . . . . . . . . . . 48 Reminiscing in Granada . . . . . . . . . . . . . . . . . . . . . . . 50

DESIGN & LAYOUT BY : Omar El-Haddad, DesignWorks The views expressed in Islamic Horizons are not necessarily the views of its editors nor of the Islamic Society of North America.

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

EDITORIAL An Islamic Safety Net

V

iolence is a human failing. The Crusades-generated Islamophobia that derives a fresh upsurge in every age has many people trying to link violence, especially violence against spouses, to Islam. Ironically, such indulgence is not merely confined to Islam’s detractors, for it has struck deep roots among many who profess to have mastery over the nuances of faith. In this issue, Dr. AbdulHamid AbuSulayman effectively puts such claims to rest with his well-researched treatise.

In reality, people often fail to follow the paths of peace and dialogue and quickly resort to violence. ISNA, recognizing this mistaken, unfortunate, and yet deeply ingrained behavior, established its Domestic Violence Forum. This year, the forum’s third annual meeting will be held in Chicago, IL, during April. Its purpose, as always, is to make Muslims aware of domestic violence within our community and to provide opportunities for collaboration, information exchange, and the promotion of continued research on how this tragedy affects Muslim families. Contrary to what is perceived by some, seminars such as the Domestic Violence Forum, and other ISNA forums like the Fourth Annual Conflict Resolution Conference, which focuses on “Muslim Peace-Building after 9/11”, the Marriage Counseling, and Imam Training Workshops are not just for the academia but indeed they are designed to benefit all who wish to serve their communities-both Muslim and other faith groups.

Domestic violence is a disease like none other. Its effects on families and communities have been proven to be catastrophic so many times that they cannot be counted. It is long past time that the Muslim community’s institutions and organization face up to the fact that we have a problem and are losing a generation of our youth and families to the effects of abuse in the home. We must step out of our masjids and tap into our communities so that we can help those who are truly at risk, so that those who suffer in silence and are invisible to us will no longer be lost to us.

ISNA continues its efforts to help community leaders acquire the fundamental skills needed to deal successfully with domestic violence.

Indeed, we cannot stress enough that this is an area upon which community leaders need to focus, benefit from ISNA services, and spread and share their knowledge. It is vital that community leaders strive to understand Islamic injunctions about family life and help their communities end this plague that continues to spread its tentacles throughout both Muslim and non-Muslim communities. Domestic violence, considered a crime in North America, causes deep socioeconomic scars, and Muslims should be the foremost in trying the educate all people that this hateful disease can—and must—be stopped.

10 ISLAMIC HORIZONS MARCH/APRIL 2003

PUBLISHER

The Islamic Society of North America (ISNA) PRESIDENT

Muhammad Nur Abdullah SECRETARY GENERAL & CHAIRMAN OF THE EDITORIAL BOARD

Sayyid M. Syeed

______________________

EDITOR

Omer Bin Abdullah ______________________

EDITORIAL ADVISORY BOARD

Dr. Jaafar Sheikh Idris, Dr. Sulayman Nyang, Dr. Dilnawaz Siddiqui, Dr. Shahid Athar, Dr. Omar Khalidi, Khadija Haffajee, Junaid Afeef ______________________

ISLAMIC HORIZONS

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NATIONAL SCENE

NOT EVERYBOD B usloads of Muslim Americans from across the U.S. joined tens of thousands of fellow citizen of many faiths in Washington on Jan. 18—in 20ºF temperatures—to demand peace. The rally, preceding Dr. Martin Luther King, Jr.’s birthday, was part of the ongoing preemptive antiwar movement. The most popular chant was “No War For Oil,” and the crowd carried placards saying: “Regime Change Starts at Home” and “Would Jesus Bomb Them?” Organizers said that it was the largest showing of antiwar sentiment since President Bush started making his case for attacking Baghdad last year.

The rally—estimated by some at 500,000 strong—was coordinated by International ANSWER (Act Now to Stop War and End Racism), which led similar

12 ISLAMIC HORIZONS MARCH/APRIL 2003

The largest showing of antiwar sentiment since President Bush started making his case for attacking Baghdad last year.

events in March and April of last year. Numerous smaller groups from campuses, religious organizations, and communities participated under the ANSWER umbrella. Included in the sea of signs was banner of the Muslim Students Association of the U.S. and Canada, and such organizations

as Grandmothers Against War. Washington metropolitan police chief Charles Ramsey said that the majority of protesters wanted a peaceful protest.

Rev. Jesse Jackson of the Rainbow Coalition and Operation PUSH, and former Georgia congresswoman Cynthia McKinney addressed the rally. Vietnam War veteran and Born on the Fourth of July author Ron Kovic told the peace rally: “You will not only stop the war, but you will change the priorities of this nation and return it to the people.” Hollywood actress Jessica Lange, addressing a huge crowd at the National Mall, declared: “It is an immoral war they are planning, and we must not be silenced,” adding that the rhetoric surrounding the talk of war “has been an excellent cover, an excellent camouflage, to turn back the clock on civil rights, on

DY WANTSWAR A participant asks the faithful to think about Prophet Jesus’ stance toward violence; (top photos) An estimated 500,000 protesters gathered in Washington DC to demand for peace

OMER BIN ABDULLAH, ABDALLA ALI (TOP)

woman’s rights, on social justice, and on environmental policies.”

In Indianapolis, a rally was organized by the Indy-Iraq Action Coalition, the Indianapolis Peace & Justice Center, the Peace Learning Center, Indiana Veterans for Peace, IUPUI Campus Greens, and Clergy and Laity Against War in Iraq. Rep. Julia Carson (D-IN) urged President Bush to use diplomacy to avert war with Iraq.

ISNA secretary-general Dr. Sayyid M. Syeed asserted that bombing Iraq would be further punishing the Iraqis, who already are suffering under Saddam: “I do not want to see the victims of Saddam Hussein become the victims of American bombs and weapons of mass destruction.”

Peace activists from across Canada, such as the Canadian Conference of Catholic Bishops, the Islamic Society of

York Region, the Canadian Ecumenical Justice Initiatives, and the United Church of Canada joined peace rallies and marches to challenge the government of Prime Minister Jean Chretien, which has joined the U.S. war effort. Archbishop Terence Finlay of Toronto, in a letter sent to all Anglican congregations in the city, encouraged parishioners to participate in the rally, saying: “Let us not be afraid to claim that war is not the way to true peace.” In Washington, the pro-war rally attracted less than 400 people. ■ MARCH/APRIL 2003 ISLAMIC HORIZONS 13

ISNAMATTERS Florida Muslims Host Unity Conference

T

he third annual Muslim Unity Conference was hosted by the Islamic Society of Central Florida (ISCF) in conjunction with ISNA, under the theme, “Our Youth, Our Family, Our Future” Dec. 26-29, 2002 in Orlando, FL. ISNA secretary general Dr. Sayyid M. Syeed expressed his hope that this conference will become a permanent part of the Muslim American calendar. He said that on the national level, ISNA has developed a relationship of total respect and trust with the major non-Muslim religious organizations, and it is now up to the local level to confirm this work.

Some 400 area and out-of-state participants enjoyed both an Islamic learning environment and a sunny Florida vacation.

The conference was addressed

by ISNA president Shaykh Muhammad Nur Abdullah; former ISNA president Dr. Abdullah Idris Ali; MSA national president Altaf Husain; ISNA East Zone Representative Imam Mohamed H. Magid, who is also director of the All-Dulles Area Muslim Society (ADAMS) in Sterling, VA; as well as such ISNA founders as Dr. Hisham Altalib. Howard University professor Dr. Sulayman Nyang stressed that to influence the future, one must know the past and act upon its lessons. Abdullah Idris stated that: “We should remember that we are part of a chain,” and respect past scholars, currently ac-

ISNA grant writing workshop brought together people from many faiths

tive elders, and younger men and women—all of whom are important parts of the chain.

Dr. Omar Altalib of Ashland University stressed the link to all prophets and the continuity of religion through the ages, and that a person should feel connected to self, family, community, Ummah, and then to all people of faith.

Imam Musri, ISCF president and interfaith council chairman, stressed da‘wah’s importance. Mohamed Quadir, president of Transcom (Discover Islam poster series) and head of a 360-member da‘wah committee, related the successful da‘wah programs conducted with local Disney theme parks, prisons, schools, etc., such as the adopt-a-church program.

This first Unity conference in 2000 drew 1,500 registered atten-

dants. The 2001 conference, held in the aftermath of 9/11, was sparsely attended. However, 2002 saw the numbers bouncing back.

Some attendees preferred the smaller format. Shareef Dabdoub, 20, vice-president of the University of Ohio MSA, enjoyed the relaxed atmosphere. His mother, Karen Dabdouh, an administrator at the Islamic Center of Greater Cincinnati, said that in a smaller conference: “You get to know all the speakers and participants.”

Maria Khan, 17, of Orlando, said: “We need speakers that can relate to us, and that think we’re going somewhere.” Omar Elhagger, 14, a high school freshman from Pequannock, NJ, found it “a lot more interesting than anything else I’ve ever been to. I can relate to a lot of the things I’ve heard.”

ISNA Thanks Volunteers A thanksgiving day was held Jan. 11 to acknowledge the volunteers’ services in running the successful 39th annual ISNA Convention in Washington, DC, on Labor Day weekend last year.

ISNA secretary general Dr. Sayyid M. Syeed, addressing the volunteers and various committee lead- Dr. Syeed presents a certificate and a gift to a volunteer; top, Rizwan Jaka, flanked by Dr. Syeed and conventions director Tipu Ahmed, receives a convention ers at the new All-Dulles Area Muslim Society poster signed by ISNA staff (ADAMS) Center in Sterling, VA, pointed out that they had contributed to an extremely significant event that came less than a year after the 9/11 tragedy. He said that despite forebodings from many quarters, ISNA had decided to go ahead with the Convention, and the Greater Washington Metropolitan Area volunteers exceeded all expectations of service and hospitality.

ISNA director of conventions Tipu Ahmed, rendering his thanks, said that the ISNA Convention will return to Washington in 2006. He thanked Rizwan Jaka, ISNA Convention steering committee chair and ADAMS president. The volunteers received a certificate and a gift from ISNA. Imam Mohamed H. Magid, ADAMS director and ISNA East Zone representative, asked the volunteers to continue participating in the organization’s activities. MSA national president Altaf Husain and ISNA Development Foundation executive director Ahmed Elhattab also attended.

14 ISLAMIC HORIZONS MARCH/APRIL 2003

Faiths Leader Visits ISNA HQ Sanford Cloud, Jr., director of the New York City-based National Conference for Community and Justice (NCCJ), and Dr. Mujeeb Cheema, a NCCJ board member, visited ISNA headquarters on Dec. 13, 2002. Dr. Cloud, whose organization was formerly known as The National Conference of Christians and Jews, met with ISNA secretary general Dr. Syeed, ISNA staff members, and community members.

NCCJ, an interfaith organization established in 1927, has more than 60 regional offices in 34 states and the District of Columbia, and over 400 full- and part-time staff members. It works with decision-makers and leaders to build an inclusive society. Its nationally recognized research provides data and analysis to the evolving study of intergroup relations, engages in public policy works with government leaders, and advocates policies that reflect understanding and respect. Visit their site at: www.nccj.org.

Ozdemir Kanar, 16, from Miami, found the conference “educational.”

The conference was preceded by the ISNA Grant Writing and Program Development Seminar (Dec. 20-22)—the first-of-a-kindfor-the-Muslim community event cosponsored by ISNA and SAMHSA (the Mental Health Services Administration’s Substance Abuse and Mental Health Services Administration, within the Department of Health and Human Services) and supported by President Bush’s new faith-based initiative.

The intensive training program drew 90 Muslim and non-Muslim leaders involved in community and social service projects from around the country. Many nonMuslim attendees complimented ISNA for the event’s friendly, dignified, and accessible nature.

“Since our community does not have the training and experience in this field, the first thing would be to participate in training for it, and so we approached the HHS and set up this program with them,” said Dr. Syeed.

“Everyone felt that ISNA and SAMHSA did a superb job,” said Kaleem Kamboj of the Islamic Center of Long Island.

All events were web-cast.

—Special to IH from Fawad Siddiqui, a Miami-based freelance writer and artist

NATIONALNEWS Virginia Leaders Attend Mosque Opening

O

ver 500 people attended the formal inaugural ceremony of the AllDulles Area Muslim Society (ADAMS) masjid in Sterling, VA held on Jan. 25. It was addressed

by Representatives Frank Wolf (R-VA), Tom Davis (R-VA), and Jim Moran (D-VA); Virginia Lt. Governor Tim Kaine, VA state senators Leslie Byrne Janet Howell, and Patricia Ticer; VA state assembly delegates Dick Black and Tom Rust; Loudoun county board of supervisors chair Scott York, Loudoun county school board member Thomas Reed, Fairfax county board of supervisors chair Kate Hanley, Herndon mayor Richard Thoesen, Fairfax school board members Robert Frye, Jane Strauss, Stuart Gibson; and other local elected and government officials, and Democratic and Republican leaders, and political candidates. The leaders of local Islamic centers also offered their congratulations to ADAMS members. ADAMS president Rizwan Jaka, ADAMS board of trustees chair Dr. Ahmad Totonji, and board members welcomed the guests. ■

Mike Sanford, the ADAMS media outreach coordinator, introduces the national, state, county, and city leaders who attended the opening ceremony

Muslims to some 16,200 public libraries nationwide.

The 18-item library packages contain materials such as the PBS documentary “Islam: Empire of Faith,” The Islamic Threat: Myth or Reality? by Prof.

John Esposito of Georgetown University. Other materials included are a copy of the Qur’an, children’s books on Ramadan as well a book describing the experiences of African-Muslim slaves brought to America.

Over 6,000 libraries have

already been sponsored, and are responding positively. A library in Wixon, MI wrote, “I can’t thank you enough for the wonderful collection that you sent us! I had wanted to expand on the Islamic collection and you answered my prayers.” while another in Hopkins, IL stated “These are very good quality materials.

I hope they will help increase understanding.” Sponsorship information is available at www.libraryproject.org or by calling 1-800-392-7876, x320.

Internet School Starts CAIR has selected a set of informative books for libraries

Islam Collection Enriches Libraries In September 2002, the Council on American-Islamic Relations (CAIR), a national civil rights and advocacy group, launched a major educational initiative to educate Americans about Islam and to counter anti-Muslim bigotry. The yearlong campaign, called “Explore Islamic Civilization and Culture,” involves the community-sponsored distribution of books, videos and audiocassettes about Islam and

The Internet Islamic School will be inaugurated with an epochmaking event being held at the Madison Square Garden in New York City on April 13, 2003, under the theme, “Let’s Make this World a Better Place to Live”. This event will bring together the national Muslim leadership and scholars, and provide an avenue for building up the confidence of the Muslim community and motivating them as well, said Zaheer Uddin, president of the Internet Islamic University that also operates IIS. The IIU president said Muslims of North America are facing great challenges including the task of providing Islamic education to future generations and bringing about unity among the Muslims. After the Sept. 11, 2001 tragedy and the ensuing Islamophobia that congests the airwaves and media, the Muslim community has become demoralized and indeed inactive. It is most important to re-motivate and re-mobilize them for serving the Faith.

Despite the impressive growth in numbers and the continued growth in infrastructures like masajid and Islamic schools, he said, about 88% of Muslim children in North America have no access to any formal Islamic education, even for an hour per week.

IIS, which serves ages 8-18, will help to overcome this challenge.

16 ISLAMIC HORIZONS MARCH/APRIL 2003

Refusing Gambling Money The Salvation Army refused a $100,000 donation from a Florida lottery winner. Maj. Cleo Damon, head of the Salvation Army office in Naples, FL, who counsels families facing homelessness because of gambling, that his organization does not want to take money earned from gambling.

David Rush, 71, who won the $100 million Florida jackpot Dec. 14, 2002 and took a $14.3 million lump sum payment, was told that his donation was unacceptable by the faithbased organization.

Muslim Canadians Awarded

Mohammed Azhar Ali-Khan, a former editor of the Ottawa Citizen and former president of the Ottawa Muslim Association (OMA), was among the 32 outstanding Canadians awarded the Queen’s Golden Jubilee Medal for distinguished services to Canada and Mohammed their community. Deputy Azhar Ali-Khan Canadian prime minister and finance minister John Manley presented the awards in Ottawa Jan. 28.

Ali-Khan, cited for his 25 years of service and his efforts to build bridges between Muslims and Canadians of other faiths, a commissioner with the Canadian Immigration and Refugee Board, served as director of multiculturalism for the Citizens’ Forum on Canada’s Future (the Spicer Commission).

The other two Muslim recipients are: Madat Kara, a volunteer member of the “Meals on Wheels” program aiding the sick and the aged; and M. Zybina Mohammed of the Guyana-Caribbean Muslim Association.

Muslim Honored Syed A. Shah, president, and Janet M. Shah, vice-president of Arab Termite and Pest Control of Indianapolis, IN, were recipients of the 2002 Consumers’ Choice Award-the first such celebration in the state. Gov. Frank O’Bannon told the Shahs: “You are truly one of Indiana’s best!”

The Shahs recently gave a sizeable donation to the city’s Masjid al-Fajr.

WORLDNEWS

Pakistan Needs Teachers

Turkey May Free Islam

T

urkey’s Justice and Development Party (AKP), continues to insist that the movement is “a branch of the Western democratic tree” and to remind everyone that its main program is to “establish a truly secular system” in Turkey.

Why does an Islamically oriented party insist on being a “true secularist?” The answer lies in Mustafa Kemal Ataturk’s reordering of Turkey, which included creating two political parties: the People’s Republican Party, designated as social democratic and strictly secular, and the Democrat Party, which was to be more traditional and mildly Islamic. Secularism means the separation of religion and state, but in Turkey the state controls religion.

In 1924, Ataturk abolished the caliphate and created an institution to assume some of its functions—the Bureau of Islamic Affairs (Diyanet Isleri Turk-Islam-Birligi or DITIB).

This institution now controls thousands of endowment properties (awqaf) worth billions of dollars, including about 80,000 mosques, and builds a further 1,500 each year. DITIB employs almost 100,000 people, including

Pakistan Allows Islamic Banking Commercial banks in Pakistan can set up separate Shari‘ah compliant, interest-free branches, said Shaukat Aziz, finance advisor to the prime minister in Islamabad on Dec. 18.

The State Bank of Pakistan has allowed the establishment of dedicated banks whose operations will be monitored for Shari’ah compliance by an independent board within the State Bank; Shari‘ah-compliant branch operations by existing banking and financial institutions, where such transactions will be separate from all other operations; and specialized subsidiary companies devoted to Islamic financing. The bank is developing Shari‘ah-compliant government securities and an export finance program catering to the needs of Islamic banks.

Pakistani banking institutions are regulated by the State Bank, while all non-bank financial institutions, such as leasing, mudarabah, and housing companies report to the Securities and Exchange Commission of Pakistan.

18 ISLAMIC HORIZONS MARCH/APRIL 2003

45,000 imam-khatibs who lead prayers and deliver sermons.

A 100-man team of writers produces the officially approved sermons that are to be used. It also has a monopoly of issuing fatwas (religious opinions) and is in charge of censuring publications that might stray from the official path in matters concerning Islam.

AKP president Recep Tayyip Erdogan points out that when religion controls the state there is theocracy, and that when the state controls religion there is plutocracy. Both could become different forms of dictatorship.

The enactment of proper secularism would end the state control of mosques, and, above all, endowed (waqf) businesses. Abolishing DITIB would mean transferring huge assets to private religious groups. Critics fear that lifting state controls would free Islam and eventually destroy Ataturkist secularism.

Indian War Machine Grows India boosted its battlefield surveillance capability with more than 1,000 man-portable radars and 30 larger versions bought for $70 million from Tel Aviv in Fall 2002. The order followed another for Tel Aviv’s thermal-imaging sights for India’s T-72 tanks and BMP armored personnel carriers. The deals signify the growing defense ties between Tel Aviv and New Delhi. There are plans now for formal military, security, and intelligence-sharing agreements, as well as India’s purchase of Phalcon airborne early warning systems to be mounted on transport aircraft.

India, which recently purchased nuclear-capable bombers from Russia, will lease two Russian nuclear-powered attack submarines while awaiting its own domestically built vessels.

India’s 40 Russian-made Su-30 Flanker fighters are getting an upgrade to multirole capability with avionics, weapons, and navigation systems supplied by Tel Aviv and Paris.

In December 2002, India’s ruling Hindu fundamentalist Bharatiya Janata Party (BJP) further consolidated its position with a sweeping electoral victory in Gujarat, where thousands of Muslims were raped, and their homes and businesses burned and looted by Hindu mobs after unfounded accusations that Muslims had set fire to a train carrying many Hindus. Narendra Modi, Gujarat’s BJP leader and ally of Prime Minister Atal Behari Vajpayee, campaigned openly on a platform of hard-line Hinduism. Modi was widely accused of supporting the anti-Muslim pogrom.

The International Islamic University (Islamabad) needs professors and instructors in economics, finance, banking, corporate finance, applied economics, law and jurisprudence, corporate and comparative law, business administration and management sciences, applied mathematics, computer science, software engineering, information technology, Shari‘ah with special reference to Fiqh and Usul al-Fiqh, comparative religion, political science, international relations, and education. To apply, contact Dr. Mahmood Ahmad Ghazi, vice president (academics), IIU, PO Box 1243, Islamabad, Pakistan.

Urdu Oxford Dictionary

T

he 3,000-page Italics Oxford English-to-Urdu Dictionary, published by Oxford University Press, was launched Jan. 17 in Karachi, Pakistan. The dictionary, a translation of the Italics Concise Oxford Dictionary, considered to be the most authoritative English-language dictionary with some 125,000 words and expressions, was completed in 14 years by the well-known poet and scholar Shan-ul-Haq Haqee.

Haqee, now based in Canada, has been involved in compiling other dictionaries and has received two civilian awards in Pakistan for his translation of English prose and poetry, such as Shakespeare’s play “Antony and Cleopatra.”

A major feature of the dictionary is its profusely illustrative sentences and phrases to convey each entry’s exact meaning and usage. The electronic version will be available soon.

In 1936, the famous scholar Maulvi Abdul Haq compiled and published the first English-to-Urdu dictionary (1,540 pages). The second dictionary (2,356 pages) was compiled by Dr. Jamil Jalbi in 1992 under the aegis of the Urdu Dictionary Board.

DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE

Chastising Women S

Many people misunderstand the following Qur’anic verses: “Men are the qawwamun (protectors and maintainers) of women, because Allah has given the one more than the other, and because of the sustenance they provide from their own means. Therefore, the righteous

BY ABDULHAMID A. ABUSULAYMAN

women are devoutly obedient and guard [in the husband’s] absence what Allah would have them guard.

As for those women from whom you fear disobedience and recalcitrance, [first] admonish them, [next] refuse to share their beds, and [last] chastise them. If they return to obedience, do not seek to annoy them, for Allah is Most High, Great. If you fear a rift between the two of them, appoint two arbiters: one from his family and another from hers. If they wish for peace, Allah will bring about their reconciliation, for He has full knowledge and [thoroughly] acquainted with all things” (4:34-35).

Scholars provide various definitions for “protector and maintainer”: to take the responsibility of supporting and providing for his wife (Ibn Manzur, Tahthib Lisan al-‘Arab), the one in charge of household affairs (Mukhtar al-Sihah), the one in charge (Al-Mu‘jam al-Wasit), and one who executes estates (Al-Munid fi al-Lughah wa al-A‘lam, 1997).

Chastising women should be seen in the context of the injury, pain, and disgrace that it entails.

Suffering, fear, and anxiety result in hate, isolation, and apathy; love, respect, and trust result in charity, dedication, and enthusiasm.

Prophet Muhammad (salla Allahu ‘alayhi wa sallam) repeatedly reminded Muslims that Allah (subhanahu wa ta‘ala) bestows His mercy on the merciful. He strongly 22 ISLAMIC HORIZONS MARCH/APRIL 2003

rebuked a husband who beat his wife: “One of you continues to beat his wife as a slave and is not ashamed to keep cuddling her.”

Chastising women is closely linked to the family structure and human relations. Since the Qur’an mentions it, it receives particular attention. Unfortunately, most people consider its historical and traditional understandings to denote a physical act (e.g., slapping, hitting, striking, or punching). This could vary, according to some fatawa, from a few strokes with a siwak (a twig used to clean the teeth) or something more, as ‘Abd-Allah ibn ‘Abbas ruled when asked to define “mild” chastisement (related by ‘Ata’). Thus it is more like a reproach or an expression of discontent and annoyance than humiliation and pain. However, some fatawa say that chastisement must “not exceed 40 strokes,” and “no retribution between the man and his wife [in regard to chastisement] except for wounds and murder.”

We must place this text within the general framework of Islam’s family structure and relations, and interpret it within the light of related verses. Qur’an 4:1 states that men and women are created of a “similar nature” and enjoy mutual rights, and that men must revere their mothers. In 30:21, Allah says that He “created for you mates from among yourselves, that you may dwell in repose with them, and He

A contextual reading of the Qu’ranic and Prophetic intent relates that Islam offers civil settlement of marital issues.

has rendered affection and compassion between your [hearts].” In the event of divorce, men are told that when women “fulfill the term of their ‘iddah [waiting period Shaykh Omar Elhaddad-is this correct translation?] either take them back on equitable terms or set them free on equitable terms. Do not take them back to injure them, [and/or] to take undue advantage.

If anyone does that, he wrongs his own soul (2:231).” Similarly, in 33:49, a woman who is divorced before the marriage is consummated must be given a present and set free in a dignified manner. And 2:229 states that in the case of divorce, a man should not seek to reclaim his gifts to his wife, and both spouses are exhorted to treat each other according to Allah’s limits.

Reading these verses in the light of the Shari’ah and the Sunnah, we find that the marriage’s real spirit is shaped by affection, compassion, and the obligations of patronage.

Thus, the marriage’s governing factors are affection, compassion, and benevolence. Given this, it is clear that many people have misread 4:34-35, taken the verses out of context, and exploited them to turn women into men’s property.

Linguistic Issues. The problem seems to lie in interpreting daraba (to chastise) as implying suffering, humiliation, and physical pain to ensure a wife’s obedience and loyal-

DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE ty to her husband. Such an understanding implies that a woman could receive a dignified release or an equitable divorce only if her husband agreed. If he does not agree, she simply has to endure him. In Islam, however, either spouse can end the marriage if certain conditions are met. The Shari‘ah grants the husband the right to divorce (talaq) and the wife the right to obtain discharge (khul‘). In the latter case, she can obtain a divorce by returning all or part of her dowry, so that the husband’s greed for her or her family’s wealth does not result in abuse or the family’s disintegration. Compulsion or physical chastisement cannot maintain the spirit of mutual affection, gain fidelity, or promote intimacy and trust.

Studying recommendations in 4:34-35, we see the following pattern: The husband is to admonish her, then abandon the marital bed, and then chastise her. If all of these fail, 4:35 advises each spouse to seek an arbiter from their respective families.

The Qur’an seeks reconciliation.

When the wife shows signs of disaffection and defiance, the Qur’an allows the husband to counsel, plead, and perhaps admonish her in an attempt to make his concerns known so that the problem can be resolved.

The initial effort, which emphasizes dialog, exchange, and advice, is directed toward her intelligence. If that does not work, he is advised to avoid the marital bed, thereby show-

24 ISLAMIC HORIZONS MARCH/APRIL 2003

ing her that she cannot count on his weakness, impatience, or desire.

This lets her know that the situation is quite serious and that she should think about it some more. If this does not work, he is allowed to chastise (daraba) her.

Here is where the problem arises. What exactly does daraba mean: to slap, hit, flog, strike, or discipline in a way that inflicts suffering, pain, and disgrace; subduing women; forcing them to maintain marital ties? If so, will this help to reinstate affection, compassion, affinity, and fidelity; promote chastity and sanctity; and ensure the family structure’s survival? Does physical pain or humiliation strengthen a woman’s tendency to cherish her family? Does chastisement subdue Muslim women who know their rights and human dignity and force them to stay with an abusive husband or in a hostile relationship? Since Islam allows them a dignified release (khul‘), how can there be any room for repression or subjugation?

If all such historical and traditional understandings are rejected, then what exactly does daraba mean?

The Qur’an seeks genuine reconciliation and peace between spouses, as indicated in the first three suggestions. If inflicting violence, injury, or pain is not allowed, then how are we to understand chastisement? Does it mean pain in the allegorical or metaphorical sense, since daraba is used as a transitive verb, as in “Allah

Prophet Muhammad repeatedly reminded Muslims that Allah bestows His mercy on the merciful

propounds [to you] the parable” (16:75,76) and as an intransitive verb, as in “when you travel through the land”(4:101).

Ibn ‘Abbas’ interpretation of a few taps with a siwak, or something similar, excludes physical punishment, injury, or pain. Rather, it implies a husband’s physical expression of gravity, frustration, or disinterest in his wife by avoiding the marital bed. This is reasonable, dignified, and fairly flawless, for each spouse’s human dignity is respected. However, some jurists have ruled that chastisement should “not exceed 20 or 40 strokes,” regardless “whether they are applied to different parts of her body or not, injure organs or not, cause a bone fracture or not, and whether she will survive them or not.” However, even Ibn ‘Abbas’ moderate interpretation provides a loophole that can be—and still is—exploited to justify abuse toward women.

Only the Qur’an can interpret the Qur’an. Studying its various connotations and derivatives (i.e., 16:75-76, 112; 66:11; 43:57; 17:48; 4:101; 16:74; 18:11; 43:5; 24:31; 20:77; 26:63; 2:26; 2:60-61; 3:112; 47:27; 8:12; 37:93; 47:4; 38:44; 4:94; and 57:13) shows that daraba has several figurative or allegorical connotations. It means to be extracted, distinguished, presented as a clear example (when something is subjected to it); to travel or depart (in regard to the land); to block or prevent hearing (in regard to the ear);

to neglect, ignore, abandon (in regard to the Qur’an); to make something evident and distinct from something else (in regard to truth and falsehood); to cover one’s bosom (in regard to the veil); to make a path through water (in regard to seas or rivers); to partition or separate (in regard to erecting a wall); to be overshadowed by ignominy (in regard to people); and to cut, slash, strike (in regard to the feet, neck, face, and back). In the rest of the verses, it means to impel, shock, slap, or damage in order to precipitate the desired impact, action, or interaction. Thus, its general connotation is to separate, distance, depart, and abandon.

The Qur’an does not use daraba to denote physical or corporal punishment; rather, it uses jalada (to lash, whip, or flog), as in 24:2: “The woman and the man guilty of adultery or fornication, flog each of them with a hundred stripes.”

Therefore, how is daraba to be understood in 4:34, which deals with resolving issues and restoring an estranged couple’s marriage?

Considering the analysis made so far, the use of daraba in this verse cannot imply the infliction of injury, pain, or disgrace. The most straightforward interpretation is the husband’s temporary departure, partition, or seclusion by means of abandoning the marital bed so that his wife may have more time to consider her actions and the likely consequences. Therefore, chastisement should be construed as “leaving” the marital home, as “moving away” from her to show her the gravity of the situation. If this does not work, both spouses should resort to mediation. If this fails, divorce is the only remaining option: “[The parties] should either hold together on equitable terms or separate with dignity” (2:229).

This analysis is consistent with the Prophetic Sunnah, as attested to in the hadith relating the Prophet’s month-long separation from his wives after rejecting their demands for a standard of life they considered to be better (Sahih alBukhari, no. 5395; Sahih Muslim, no.

2704; Sunann al-Tirmidhi, no. 3240; Musnad al-Imam Ahmad, no. 24588).

He then offered them the choice to obey him, accept his manner of living and so stay together, or divorce with dignity. The Qur’an states: “O

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Openings at Al-Iman School Chastisement should be construed as “leaving” the marital home, as “moving away” from her to show her the gravity of the situation. If this does not work, both spouses should resort to mediation.

Prophet, tell your wives: ‘If you desire the worldly life and its dazzle, then come! I will provide for your delight and set you free in a handsome manner. But if you seek Allah and His Messenger, and the abode of the Hereafter, Allah has set up for the doers of good among you a great reward” (33:28-29).

We note that he did not physically touch or injure them. If there had been a divine command to do so, of course he would have obeyed it. His wives, understanding the gravity of the situation, agreed to stay with him. This shows that the Prophet understood daraba as to seclude, move away, and distance himself from his wives, an interpretation that is consistent with the overall Qur’anic usage of the word.

Moreover, it does not contradict Ibn ‘Abbas’ ruling that husbands should use only a few strokes of a siwak to express their displeasure.

In addition, this interpretation is far more compatible with the Qur’an’s intent of trying to save the marriage than an interpretation calling for physical injury, psychological pain, and disgrace. The latter do not bring about a dignified marital relationship, promote human dignity, or create mutual affection and compassion (the foundation of a lasting marriage).

This analysis also is supported by the Sunnah and is an effective way to ensure that the family is based upon affection, compassion, chastity, and confidence. It also maintains the family’s role as a provider of spiritual, moral, emotional, and intellectual nourishment to children so that they will succeed and transmit the Qur’an’s teachings to others. ■ ___________________________ Dr. AbdulHamid A. AbuSulayman is president of the International Institute of Islamic Thought (IIIT).

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DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE

Supporting Battered Women S

Domestic violence is a serious social problem. Direct costs come in the form of shattered lives and even death. Indirectly, society bears the cost through healthcare expenses, incarceration, and litigation. It costs society “between $5-10 billion annually in health care expenses, lost

BY NAJMA M. ADAM

wages, litigation, and imprisonment of batterers,” says The Statistical Record of Women Worldwide (L. Schmittroth, ed. 2nd ed. [New York: Gale Research, Inc. 1995]).

A 1996 American Psychological Association study says that domestic violence claims the lives of 2,000 women each year. Schmittroth says that it is the “leading cause of injury to women ... in the U.S., surpassing injuries caused by automobile accidents, muggings, and rapes combined.” A 1995 U.S. Department of Justice (DoJ) study says that solely based on gender, a woman is 10 times more likely than a man to experience violence by an intimate partner. Approximately 95 percent of all physical and sexual abuse is perpetrated by men against women, say the DoJ study and A. Mullender in Rethinking Domestic Violence (London: Routledge, 1996).

The Village Voice (“Battling a Rise in Domestic Violence: Digital Deterrence?” by Paroma Basu, 4-10 Dec. 2002) reports: “In 2001, New York City’s Domestic Violence Hotline received over 190,000 calls, more than double the number of calls received in 1995. Though men are also victims, women are four times as likely to be severely injured by their partners, with the New York City Department of Health estimating that 49 percent of all female homicide victims are killed by intimate partners. Over 60 people in New York have died in domestic-vio28 ISLAMIC HORIZONS MARCH/APRIL 2003

lence incidents this year alone.”

Given such realities about women’s condition in the U.S., where presumably the status of women is generally better than in many other nations, communities must work together to assist the oppressed gender. The failure to resolve this issue, particularly in Muslim communities, is a betrayal of one of Islam’s fundamental mandates: to fight for justice for all.

Working with battered women presents many challenges. Perhaps one of the most difficult ones is recognizing the woman’s inherent right to make her own decisions, including the choice to leave her abuser. Particularly if she is a family member, a friend, or even someone who has sought you out for support and services, watching her suffer can be painful and tortuous when the decision on what she should do is clear. However, it is important to understand that whether she leaves or stays, she must be empowered.

Helping One Who Is Ready To Leave: Having a working knowledge of the theoretical explanations of domestic violence and the cycle of violence that women generally experience is useful, for without this background, someone trying to help her might actually be endangering her. Those assisting abused women must understand that some of them may attempt to leave several times before they actually succeed. From the outside it would

One difficult challenge in working with battered women is recognizing the woman’s inherent right to make her own decisions, including the choice to leave her abuser

seem obvious that a woman should leave the abusive man. Are the scars, tears, and permanently etched memories of emotional and psychological pain not enough reason to leave? From the inside, such a decision is not so simple. At the basic level, there is the lack of economic security and shelter to consider, especially if children are involved.

In some cultures, there are consequences to seeking help or leaving an abusive situation. She is the one who is blamed for his behavior and viewed as a loose woman if she considers remarriage. As if that is not enough to keep her stuck, religious “citations” are used to assure that she remains under his rule. In fact, the author’s doctoral research on domestic violence within immigrant Indian and Pakistani communities in the U.S. (University of Illinois at Chicago, 2000), found no association between religion and domestic violence. However, a positive association was found between the cultural belief of men’s superiority and domestic violence. An abused woman may feel uncomfortable with a male helper because it was a man who abused her. Furthermore, she may feel that he will not understand her situation or might “take his side” because of gender.

Irrespective of the helper’s intent, she has misgivings because she is undergoing much anguish.

Helping an Abused Woman: Never ask, “What did you do?” when an

DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE abused woman comes for help, saying: “He hit me/yelled at me/forced himself on me...” It may seem like an innocent attempt to get information on what prompted his aggression, but it implies that she caused his behavior and had the power to make him hurt her. In fact, he is exercising his power and only he can control his behavior. Instead, ask her if she is okay and if she would like to discuss how he treated her. Also, know that intervention with abused women must be immediate. If you think it is a private matter and not your business, you have given yourself the excuse not to help her. Islam, however, makes it your obligation to help right an act of injustice.

Those who want to help must consider the following points: 1. Be aware of your own biases, prejudices, beliefs, and values: All of these affect how you interact with her and whether you unintentionally place her under further stress.

For example, you may believe that 2-parent families are best for children, and so encourage her to think about the children and stay with him. There is merit to 2-parent families, but the father who abuses their mother only conveys to the children that problems are solved through abuse. Such a role model is, in fact, more detrimental to the children’s well being than a single-parent family.

2. Respect her: This is her life, and she has the right to her decisions. Respect means not violating her confidentiality. Asking her husband to treat her better violates that confidentiality. Despite your good intentions, you cannot make it better. Her husband has to make that decision, and he usually will not change unless he realizes that there are consequences for his behavior and receives help. In fact, talking to him may further jeopardize her safety because now his secret is out.

3. Listen without judging or lecturing her: What you think is right is not automatically right for her. If she needs professional help, refer her to those who can help. Remember that anger is a catalyst for change. She will feel anger.

Whether she expresses it or not may depend on whether you create an atmosphere in which she can be 30 ISLAMIC HORIZONS MARCH/APRIL 2003

herself and express her emotions.

Let her be angry and say what she needs to say if you truly want to help her. Listening to her is one of your most significant roles, so be great at it.

4. Help her prepare a safety plan: This includes having a backup plan for where she can go for help in case of an emergency. It must include money, a change of clothes, house and car keys, and copies of important documents (e.g., birth certificates, citizenship papers, bank statements, and any orders of protection, police reports). Keep copies of important documents with a trusted family member or friend. There also must be a code word to signal danger. This relatively minor detail could potentially save her life. For example, the code word might be Tylenol®.

When her friend or relative with whom she has this mutual understanding calls and asks her how she is, she can say: “I’m feeling like I need Tylenol®” (because he may be listening on the phone, the word must be neutral and appear benign). This signals danger and that the police should be called immediately.

5. Support her in her decision: Whatever decision she makes, even if it is to go back to her abuser, support her. This does not mean that you agree with her or that it is okay for her to put herself at risk, but you cannot rush the process. She can leave only when she is ready to do so.

In supporting her through this process, you can inform her that you are concerned about her safety (and that of her children), tell her that the situation will probably worsen, and that you are available to help when she is ready to leave.

Also, remember that part of her experience has involved a controlling man who perhaps made most of her decisions for her. You should not repeat such behavior.

6. Educate yourself and her on domestic violence: Perhaps her greatest success at leaving him will occur when she believes that she deserves better, that her feelings about him are “normal.”

7. Be a resource for her: Link her to requisite resources. She may need assistance in such things as food, money, psychological support, childcare, employment, voca-

Domestic violence is a statement of total failure within a family, a community, a society, religious institutions, and, ultimately, humanity.

tional training, transportation, spiritual and other concerns. If she needs professional help to sort things out, help her to get it. Remember, she may want to talk with someone who is more like her (i.e., a woman, same religion, culture, language, etc.) or someone of a very different background because someone like her is “too close to home.” Respect her decision.

8. Empower her by focusing on her strengths and placing the blame where it is due: To empower her means to recognize that this experience is developing her consciousness as a woman, what it means to be a woman and therefore be abused, oppressed, or disregarded, particularly in patriarchal and closed communities. She is probably facing many conflicting demands: what she feels, what she wants, how she interprets Islam (vs. the imam or your interpretation of Islam), and what her family, community, and society tell her she should do. Empowering does not happen instantly; rather, it is a slow process that requires lots of confidence building, positive experiences, and reinforcement. Be patient with yourself and her.

9. Remember you are not a “savior” and that this is not about you: You are not in her life to save her or to feel good about yourself. Instead, you are a partner with her on a journey that never should have been taken. Domestic violence is a statement of total failure within a family, a community, a society, religious institutions, and, ultimately, humanity.

Working with victims of violence is not easy. You will be faced with many contradictions, multiple demands, and difficult issues. But working with abused women also will help you to understand how much of a burden she bears for all of us, and how truly strong, courageous, and resilient she is. After all, how many men could/would volunteer to take on the roles and responsibilities of women, including the risk of being victimized at a higher rate just because of their gender? Why is it that men who abuse do not torture and abuse other men? ■

___________________________

Dr. Najma M. Adam is an assistant professor in the School of Social Work with a joint appointment in Women’s Studies Program at Illinois State University.

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STOPPED.

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DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE

Handling Children Safely

BY SYED SHAHID MUMTAZ

S

church in America. Perhaps less well known is the sexual and physical abuse of children in Muslim communities.

Sometimes, cultural ideas of discipline violate both Islam and American law. In general, child abuse can be defined as neglect (e.g., the failure to provide adequate care and protection, food, medical care, and protection), physical abuse (e.g., beating, punching, kicking, and other injurious behavior) of young children who do not fully understand the consequences of their actions, sexual abuse (seeking to sexually stimulate the child and/or sexually satisfy the aggressor, whether an adult or an older child of either sex), and psychological abuse (e.g., making the child feel worthless, unloved, and unwanted through terrorizing, isolating, or berating the child, or inflicting unnecessary medical treatments upon him or her).

Reports of child abuse are understated, because children are afraid to speak up. The Review of Child Maltreatment 1999 indicated that there were an estimated 826,000 victims of child abuse. Almost 58.4% suffered neglect, 21.3% suffered physical abuse, and 11.3% suffered sexual assault. Children aged 0-3 were the most victimized. Physical abuse rates were roughly the same for boys and girls, but far more girls were sexually

abused. The child abusers were 68.8% female and younger than their male counterparts, and 87% of all victims were abused by at least one parent.

The most common abuse pattern consists of a female parent acting alone (44.7%). An estimated 1,100 children died of abuse and neglect. Children younger than a year old accounted for 42.6% of fatalities, and 86.1% were younger than 6 years old. Maltreatment deaths were more often associated with neglect (38.2%) than with any other type of abuse. Many researchers believe that child fatalities are underreported because some are labeled as accidents, child homicides, and or sudden infant death syndrome (SIDS).

Child abuse, although highly associated with poverty and financial stress, occurs at all socioeconomic levels. Child maltreatment is strongly correlated with less parental education, underemployment, poor housing, welfare reliance, families with high levels of interactional stress and in which parents displace their own conflicts onto their children, and single parenting. It also tends to appear in families characterized by domestic violence, social isolation, parental mental illness, and substance abuse. Abusive parents—often abused themselves as children— usually are described as impulsive individuals who maintain a certain

Deformed, unwanted, and even “normal” children have been abused, maimed, and molested since antiquity. Islam prohibits all such practices, especially female infanticide, for any reason. Child abuse still haunts us, as seen most recently in the scandal surrounding the Catholic

36 ISLAMIC HORIZONS MARCH/APRIL 2003

Muslim communities should set up ethical committees, grievance process procedures in Islamic schools, and take all abuse complaints seriously

ambivalence toward their children.

From moment to moment their children move between being angels or monsters. Abusive parents are characterized by outbursts of temper and violence interspersed by periods of warm indulgence.

The higher incidence of reported child abuse among lower socioeconomic families may be due to a lack of available resources within the family or community.

Abusive children manifest a variety of emotional, behavioral, and somatic reactions ranging from short-term anxiety and tension to more serious trauma. Immediate effects of abuse may differ for girls and boys. Abusive boys may relate to others violently, whereas abused girls may display an unusual amount of regressive behavior (e.g., thumb-sucking or clinging to others).

Warning Signs of Physical Abuse: Repeated accidents, parents under- or over-reacting in relation to seriousness, expecting the child to meet the parent’s needs, odd behavior (unusually fearful, docile, suspicious, distrustful, and guarded), showing no expectation of being comforted, hesitant of physical contact, on the alert for danger, and afraid to go home.

Warning Signs of Sexual Abuse: Public masturbation, excessive sexual curiosity, frequent exposure of genitals, sexual play, talk about sexual acts, age-inappropriate sexual

DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE knowledge, imitating intercourse, inserting objects into genital areas, and rubbing his or her body against other people. For the behavior to suggest sexual abuse, they would need to be numerous and persistent. In adolescent sexual promiscuity, out-of-control behaviors are common.

Long-term Effects: Anxiety disorders, depression, nightmares, phobias, PTSD, dissociative reactions, trance—like states, multiple personalities, low self-esteem, suicidal behavior, inhibitions, and marital difficulties, to name just a few.

Child Abuse Laws: Any abuse within the family must be reported to local child protection agencies.

If someone outside the family sexually abuses a child, it should be reported to police or the district attorney’s office. In most states, failure to report child abuse or neglect by anyone responsible for the child’s care is a misdemeanor. Anyone who makes a good-faith report is exempt from a civil or criminal lawsuit.

Most parents prefer to think of child abuse as something that happens in other families. Parents should listen when their children talk about other people’s inappropriate behavior, for most of the time they are telling the truth.

Children should have a psychiatric evaluation to determine the effects of abuse and whether ongoing professional help is necessary. Often this severe emotional damage does not surface until adolescence or later in life, when many abused children become abusive parents.

Parents should teach their children about good and bad touching, talk with them about unwanted affection or inappropriate touching by others, and not to blindly obey their teachers or babysitters. Families involved in child abuse must be treated vigorously so that the cycle will not affect another generation.

Most Muslims feel comfortable and “understood” when seen by professionals from their own community. Muslim communities

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Most Muslims feel comfortable and “understood” when seen by professionals from their own community

should consider opening up independent mental health centers to maintain the confidentiality of everyone involved, teach couples how to parent and discipline children without corporal punishment, and examine their own disciplinary methods, for words and actions can wound deeply. Muslim communities also should set up ethical committees, grievance process procedures in Islamic schools, and take all abuse complaints seriously. Islamic schools teachers should be taught child development, basic behavior modification techniques to deal with difficult children, how to manage their own anger, and personal and professional boundaries. Schools should look into hiring policies, avoid nepotism, and seek a criminal background check on any prospective teacher and employee. ■

___________________________

Dr. Syed Shahid Mumtaz, a child psychiatrist, is medical director of the Spirit of St. Louis Hospital, St. Louis, MO—a child and adolescent psychiatric hospital.

DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE

Muslim Family Values S

The family is the cornerstone of Muslim society. Islam bases the family atmosphere on sacrifice, love, loyalty, and obedience.

Grandparents are also part of the extended Muslim family. How does Islam organize the husband-wife relationship and the parent-child relationship?

BY ARAFAT EL-ASHI

Qur’an 30:21 defines the husbandwife relationship as follows: “He created for you spouses from yourselves that you might find rest in them, and He ordained between you love and mercy.”

Prophet Muhammad (salla Allahu ‘alayhi wa sallam) also stressed these meanings: “The best among you are those who are best to their families, and I am the best of you to my family.” He also said: “Only the evil one abuses them (women), and the honored one is he who honors them.” When someone asked him that who was most worthy of his good companionship, the Prophet answered “your mother, your mother, your mother, and then your father.” According to one Hadith, paradise lies under the feet of mothers.

The Qur’an refers to the parentchild relationships in four places.

Before asking children to be good and loyal to their parents, it requires parents to raise them with great care and to do their duty before asking for their rights: “And We gave Luqman wisdom, saying: ‘Give thanks to Allah, for whosoever gives thanks gives thanks for his soul. And whoever disbelieves, Allah is All-Independent, Worthy of Praise.’ When Luqman said to his son while exhorting him: “O my dear son, ascribe no partners to Allah, for doing so is a tremendous wrong. We have enjoined upon man to be careful of his parents.

40 ISLAMIC HORIZONS MARCH/APRIL 2003

His mother bears him in weakness upon weakness, and his weaning is in two years. So give thanks to Me and to your parents, for unto Me is the return. But if they strive with you to make you ascribe to Me as partner that of which you have no knowledge, do not obey them, but deal with them nicely in the world and follow the path of him who turns in repentance to Me. Then to Me will be your return, and I shall tell you of what you used to do. O my son, though it be the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth, for He is Subtle, Aware. O my son, establish prayer, enjoin goodness, forbid iniquity, and bear with patience whatever may befall you, for that is the steadfast heart of things. Do not turn your cheek in scorn toward people or walk with pretenses, for Allah does not love those who boast. Be modest in your bearing and subdue your voice, for the harshest voice is that of the ass (31:12-19).

These verses provide Muslim parents with guidelines about how to raise their children. If they ignore them, they can expect rebellion and hatred from their children.

The parents’ rights also are spelled out: “Your Lord has decreed that you worship none but Him and that (you show) kindness to parents. If one or both of them attain old age with you, do not say “fie” to

Before asking children to be good and loyal to their parents, the Qur’an requires parents to raise them with great care and to do their duty before asking for their rights

them or repulse them, but speak to them a gracious word. Lower to them the wing of submission through mercy, and say: ‘My Lord, have mercy on them, for they cared for me when I was little.’ Your Lord is best aware of what is in yourselves.

If you are righteous, then He was ever forgiving unto those who turn unto Him” (17:23-25).

These Qur’anic injunctions clearly depict the Islamic parentchild relationship as one based upon belief in Allah, feeling that He observes whatever we do, and knowing that we are accountable to Him even for disrespecting our parents out of anger.

However, only parents who do their duty deserve such honorable treatment. For example, a father came to the Prophet and complained about his son’s ingratitude.

The son replied: “He was ungrateful to me, O Messenger of Allah, before I showed ingratitude to him.” The Prophet did not blame the son and did not approve of the father’s attitude.

The third reference to this relationship is: “And we have enjoined upon man kindness man toward parents. His mother bears him with reluctance and delivers him with reluctance. His bearing and weaning are thirty months, till when he attains full strength and reaches forty years, he says: ‘My Lord, arouse me that I may give thanks for the favor where with You have favored me

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Anger Management S

IMAM POSITION

DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE

The Qur’an and Hadith contain cures for anger.

BY IMAM ABU HAMID AL-GHAZALI

M

edicine removes the root cause of disease. When Jesus (‘alayhi al-salaam) was asked to define the most difficult thing, he replied: “Allah’s wrath.” John the Baptist (Yahya, ‘alayhi as salaam) then asked: “What moves one closer to His wrath?” and Jesus replied: “Anger.”

Yahya then asked: “What grows and increases anger?” and Jesus said: “Pride, prestige, hope for honor, and haughtiness.”

Self-conceit, self-praise, jest and ridicule, argument, treachery, and greed for wealth and fame exacerbate anger. Those who combine these characteristics within themselves manifest unbearable conduct, cannot escape their anger, and can remove them only if they apply their opposites: self-praise by modesty; pride by introspection, greed by remaining satisfied with necessary things, and miserliness by charity.

Prophet Muhammad (salla Allahu ‘alayhi wa sallam) said: “A strong man is not one who defeats his adversary by wrestling, but one who controls his anger.”

He also said: “No one has swallowed anything more excellent in the sight of Allah ...than the anger he restrains, seeking to please Allah most high.” (Al-Tirmidhi, Hadith 1324).

Anger can be quelled by mixing six kinds of knowledge and action: ■ Remember what the Qur’an and Hadith say about controlling one’s anger. The hope for obtaining rewards will restrain one from taking revenge.

■ Fear Allah’s punishment and consider it greater than any human punishment.

■ Realize that there will be consequences to expressing your anger.

You may get revenge on your enemy here, but he or she might get revenge on you later on, either here or in the next world.

■ Remember that an angry person looks like a ferocious beast, while one who appeases his or her anger looks like a sober and learned person.

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42 ISLAMIC HORIZONS MARCH/APRIL 2003

Self-conceit, self-praise, jest and ridicule, argument, treachery, and greed for wealth and fame exacerbate anger.

■ Ignore Satan, who tells you that you will be weak if you do not become angry.

■ Ask yourself: “Why should I be angry? What Allah has willed has happened.”

The Prophet advised angry people to say: “I seek refuge in Allah from the accursed Satan” (A’udhu billahi min as-Shaytan ar-rajim).

When ‘A’isha became angry, the Prophet told her to say: “O Allah, you are the Lord of my Prophet Muhammad. Forgive my sins, remove the anger from my heart, and save me from misguidance.”

The Prophet said: “Anger is a burning coal. Don’t you see your eyebrows wide and eyes reddish? So when one of you feels angry, sit down if standing and lie down if sitting.” In other words, make yourself calm like the soil if you are still angry. The cause of wrath is heat, and its opposite is to lie on the ground and make the body calm and cool.

The Prophet also said: “When one of you gets angry, make ablution with water, as anger arises out of fire.” In another narration, he said: “Anger comes from the devil, and the devil is made of fire.” In other words, if you are still angry after lying on the ground, make wudu’ or ghusl with cold water, for water extinguishes fire.

Caliph ‘Ali ibn Abu Talib said: “The Prophet did not get angry for any action of the world. When any true matter disturbed him nobody knew it, and nobody got up to take revenge for his anger. He got angry only for truth.” ■

_____________________________ Based on Imam Abu Hamid al-Ghazali’s (d. 505 AH/1111 CE) book Ihya’ ‘Ulum ad-Din (The Revival of the Religious Sciences).

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The Qur’an and Hadith advise Muslim families to engender love, caring, and respect for each other and my parents, and I may do right acceptable to You. Be gracious to me concerning my offspring. I have turned to You in repentance and am of the Muslims. Those are the ones from whom We accept the best of what they do, and We overlook their evil deeds among the owners of Paradise. This is the true promise that they used to be promised (in the world)” (46:15-16).

The Qur’an then turns to the other category of children, those who are disbelievers and thus ungrateful to their parents: “As for him who said to his parents: ‘Fie upon you both! Do you threaten me that I shall be brought forth when generations before me have passed away!’ while they too ask Allah for help, saying: ‘Woe to you, believe, for the promise of Allah is true.’ But he said: ‘This is nothing but fables of the ancestors’” (46:17).

Commenting on this attitude, Allah says: “Such are those whom the Word concerning nations of jinn and humanity, which have passed away before, has effect. They are the losers. And for each there will be degrees due to what they did. He may recompense them in full for their deeds, and they will not be wronged.” (46:18-19).

The forth and last reference is: “We have enjoined upon man kindness to parents. If they strive to make you join with Me that of which you have no knowledge, do not obey them. Unto me is your return, and I shall tell you what you used to do” (29:8). This verse refers to unbelieving parents who still have the right to expect their Muslim children’s obedience in all matters except rebelling against Allah.

Since the family is the cornerstone of society, happiness and prosperity will be achieved only if parents and children are committed to the Qur’anic guidance, the only guidance that has proved successful. ■ ___________________________ Condensed from an article by Dr. Arafat el-Ashi, Canada

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DOMESTIC VIOLENCE | AN ISLAMIC RESPONSE

Helping the Hurt S

Family values are very important for Muslims. However, some Muslims do err and treat their spouses inhumanely. This realization led to the Muslim Community Center for Human Services (MCCHS), which was founded in 1995 as a medical and social service organization, to

BY M. BASHEER AHMED

provide services for victims of domestic violence in the Dallas/Fort Worth metropolitan area.

In 2002, MCCHS started a domestic violence counseling program and established a relationship with area women’s shelters. MCCHS, which cannot afford to operate a shelter, receives calls from women in distress and from shelters where women are taking refuge, offers counseling, and assists in their rehabilitation. MCCHS strives to counsel families before relationship problems become serious and irresolvable.

Due to cultural inhibitions, privacy, and denial, few seek help. Even when the wife feels unable to cope with persistent abuse and requests help, the husband refuses to come for counseling. Culturally ingrained attitudes and false beliefs that women have to be totally submissive to and controlled by their husbands are the major factors why many husbands refuse help. Without concerted efforts at educating people about domestic violence, its serious consequences and effects on children, and the Islamic perspective, few will seek help. Boys often learn abusive behavior from their fathers, the girls learn to accept it as “normal,” and the cycle of violence continues.

Muslim leaders and imams have a significant role to fulfill in stopping domestic violence. MCCHS asked imams of 24 area mosques to give one khutbah during October (domestic violence awareness month) on issues related to domestic violence, the importance of seeking counseling, and abolishing it from the community. Many women hesitate to dis44 ISLAMIC HORIZONS MARCH/APRIL 2003

cuss such issues with imams because they are unaware of the issue’s seriousness, do not fully understand Islam’s clear intent, and advise them to obey the husband.

Such national organizations as ISNA attempted, without much success, to train imams. At the local level, MCCHS organized a regional conference on “Domestic Violence: The Islamic Perspective” in collaboration with the University of Texas at Arlington. National Muslim speakers, an attorney, and judges were invited. However, only 4 out of 24 imams attended. This problem’s importance needs to be stressed and recognized, and all imams need to be involved in solving it. Without their full support, it will be difficult to deal with the issue.

Islamic and community centers need to conduct ongoing educational seminars to develop a better understanding of the serious nature of this problem and the fact that it can occur in any family. Emphasizing an intervention’s confidential and therapeutic nature might encourage some individuals to seek help. Many individuals hesitate to discuss abuse due to shame, guilt, and fear of rumors. Their fears are justified.

Every Islamic center must have at least 6 to 12 trained volunteers. Most shelters and domestic violence programs offer such training. Volunteers can be helpful in communicating with victims and making appropriate referrals. Many victims have no one to turn to and find it difficult to talk with imams, and do not know with whom they should talk.

Due to extreme confidentiality, the imam cannot discuss the issue with the

Muslim communities need an organized approach toward handling family issues

congregation. They must establish a committee, preferably headed by a mental health professional or a social worker, for recruiting volunteers, arranging training programs, and conducting educational seminars based on diagnostic and treatment guidelines developed by the American Medical Association.

Family physicians, interns, pediatricians, psychiatrists, and ob-gyn physicians must attend these seminars to familiarize themselves with the relevant screening processes that allow women to explain their experiences. Virtually every woman interacts with the healthcare system at some point in her life, whether for routine care, pregnancy, childbirth, illness, injury, or for her children.

Healthcare professionals who treat these women without inquiring about abuse never recognize or address the underlying cause of these women’s health problems. Continued medical education programs will prepare physicians to screen routinely for domestic violence.

Islamic centers must prepare and distribute information about domestic violence and available resources. These pamphlets must provide emergency contact numbers, seminar times, and training programs for volunteers. Trained volunteers should be available for crisis intervention, evaluation assistance, option identification, and to inform the public on matters related to safety and resources (e.g., existing counseling centers, support groups, and shelters). ■ ___________________________ M. Basheer Ahmed, M.D., chairman, Muslim Community Center for Human Services Dallas/Fort Worth, TX., can be reached at (817) 589-9165 (24-hour helpline).

ISLAM IN AMERICA

Correcting Perceptions A multifaith effort puts Prophet Muhammad’s life in the right perspective. BY ABU AMAL HADHRAMI

T

he negativity being spread by various evangelists and the media was nowhere to be seen after PBS’ Dec. 18, 2002, presentation of its longawaited documentary: Muhammad: Legacy of a Prophet. The Los Angeles Times called it “a candid, thoughtful, flowing, and visually stunning film.” The Washington Post referred to is as “a timely documentary, coming as Islam is under attack from within, by fanatics who distort its teachings, and from without, by those seeking a scapegoat for violent hot spots around the world.”

Many other newspapers also carried glowing reviews.

Three years in the making, the documentary was a coproduction of Kikim Media, a highly respected production company associated with many PBS specials, and Unity Productions Foundation, a nonprofit company founded by author and journalist Michael Wolfe and writer Alexander Kronemer, originators of the documentary.

Kronemer, a writer and lecturer on religion and Islamic civilization, has a master’s degree in theological studies from Harvard. In April 1998, he served as a consultant and commentator in Makkah for CNN-TV News, during its live Hajj coverage with Riz Khan.

Wolfe, author of The Hadj: An American’s Pilgrimage to Mecca (1993) and One Thousand Roads to Mecca (1997), wrote and narrated a special televised Hajj report from Makkah for ABC’s Nightline with Ted Koppel.

Wolfe and Kronemer began developing this idea in 1998. Several scholars, among them Dr. John Esposito (Georgetown University’s Center for Muslim-Christian Understanding), Dr. Khalid Blankinship (Temple), Dr. Sulayman Nyang (Howard), and ISNA vice-president Dr. Ingrid Matson (Hartford Seminary), joined as advisors. Wolfe recruited Kikim’s award-winning film documentarian Michael Schwarz.

“Much of the earlier preproduction work was spent figuring out how to film the story, as no pictures

The documentary takes viewers into the homes, mosques, and work places of some of America’s Muslims to discover how they follow the Prophet’s example and interpret his life and his message. of the Prophet can be used,” says Kronemer. In the end, the documentary drew from modern day scenes to help tell the story. Combining footage from Makkah and the Hajj with scenes from Muslim life in the U.S., it is “history in the present tense,” says Wolfe.

In addition to telling the story of Prophet Muhammad, the documentary takes viewers into the homes, mosques, and work places of some of America’s Muslims to discover how they follow the Prophet’s example and interpret his life and his message. Through these interlinked narratives, the film connects past and present, as well as Prophet and follower, within an innovative film structure. Kronemer says: “Many Muslims believe that if you want to understand who they are, the best place to start is with this story of Muhammad, because he established a model of behavior and

46 ISLAMIC HORIZONS MARCH/APRIL 2003

values which Muslims strive to emulate today.”

The Muslims portrayed include recent immigrants, Muslims whose families have lived here for generations, and reverts like Kevin James, a Brooklyn fire marshal who has a Jewish mother and Native American-African American father.

“America is a racial nation,” says James. “Either you’re Black, you’re White, you’re Italian, you’re Jewish, you’re this, you’re that. So coming from a mixed background, I’ve felt like kind of in limbo.” After a period of spiritual seeking, James discovered a kinship with Islam, partly because it shares religious roots with Judaism and Christianity, and partly because it preaches racial equity.

His faith inspired his decision to become a firefighter for, as he explains: “The Qur’an teaches you that the saving of one life is as if you’ve saved all of humanity.”

Najah Bazzy, a critical care nurse, is a second-generation Muslim American who lives in Dearborn, MI. Her hometown has seen a massive influx of Muslims due to the Gulf War. As she helps her colleagues understand and work effectively with their Muslim patients, and her husband to negotiate life with a teenage daughter, Bazzy says that the Prophet is her constant guide.

“We live our lives through his examples, but he’s not God,” she explains. “Our reverence is to Allah.

And our reference is to [Muhammad]. So how I walk, and how I speak, and how I carry myself, and how I treat my husband, and how I treat my mother and my father, and how I behave as a sister and a daughter and a nurse and a friend and a neighbor, that’s all Prophet Muhammad in action.”

Although this documentary was well into production prior to 9/11, some of the Muslim American participants were filmed after the incident. These sequences portray their reaction to 9/11, how it has affected them personally, and their concept of jihad.

Through a combination of expert commentary and interviews, the program addresses some of the difficult issues at the matrix of religious faith, cultural customs, and Middle East politics, such as women’s rights and charges of anti-Semitism rooted in the conflicts of the seventh century.

With some of the world’s greatest authorities on Islam providing the historical context and a critical perspective, such as Georgetown’s John Voll, George Washington’s Seyyed Hussain Nasr, author Karen Armstrong, and Shaykh Hamza Yusuf, Muhammad: Legacy of a Prophet tells, as one reviewer said, a story of “intrigue and faith, revolutionary ideas and bitter persecution, brutal war and brilliant diplomacy in an arid desert where tribal allegiance was often the only protection.” ■

ISLAM AROUND THE WORLD

The Jihad for Freedom Turkish women are unrelenting in their struggle for the freedom to dress as they please. BY AMINA KHAN

A

s the call for prayer echoed through the square in the shadow of Istanbul’s grand Blue Mosque, Elmira rushed past the fountains and through the courtyard to the prayer hall, covering her long black hair with a scarf. After the prayer she promptly removed it. “I want to be inside,” she said, “but I have to be outside to go to school.” Elmira, a student at Istanbul University, explained that she wanted to cover her hair but that Islamic dress is outlawed in all schools and government buildings in Turkey. Merve Kavakci, Turkish MP was not allowed to takher oath because she wore a headscarf.

After the fall of the Ottoman Empire in 1922 and the subsequent revolution, Mustafa Kemal Ataturk (“father of the Turks”) led Turkey with a strict policy of secularism. Ataturk believed that in order to advance, the country had let go of its Islamic heritage and separate religion from the state. He sought to make Turkey a modern, westernized country. Part of this policy was to outlaw Islamic dress.

Both the fez (for men) and the veil (for women) were banned.

Hijab-clad students who were prevented from taking their final tests at Marmara University were said to have failed due to their absenteeism. Male students who refused to enter classes in a show of support also lost a year.

“Turkish Flag Regulations” announced on April 6, 2001 that no hijab-clad students could participate in ceremonies where the national anthem is sung. This bars hijab-clad parents from school ceremonies, because it is deemed improper to listen to the anthem when there is “spiritual presence” of Ataturk.

Despite years of secular obscurantism, some Turks are ready for a change. In some areas, a return to traditional values seems to be underway. In Istanbul’s streets, many women, especially schoolgirls and college students, are seen in Islamic dress. In recent elections, the Is-

Despite years of secular obscurantism, some Turks are ready for a change. In some areas, a return to traditional values seems to be underway. lamic-based Justice and Development Party (AKP) won 34 percent of the vote, obtained a majority in Parliament, and assumed power. However, its leaders assert their support for a secular state as well as Turkey’s possible entry into the European Union. Ironically, despite being in government, their hijab-clad wives cannot attend state functions—even state dinners for visiting heads of state.

Betul Akin, 19, who attends Istanbul University and dresses Islamically, said that in the past 5 years there has been a resurgence in Islamic dress among women her age. But due to the law, she cannot wear her hijab to class. When she attends class, she removes it; but once she leaves, she puts it back on.

“What can I do? It is not fair. I want to go to school.”

But even after she graduates, she will still face challenges, as it will be difficult to get a job, especially in the country’s public sec-

48 ISLAMIC HORIZONS MARCH/APRIL 2003

tor, if she continues to wear Islamic dress. Like Akin, Bu_ra Muftuoglu, 15, has made a compromise. She attends school without her hijab. “It is terrible that I cannot follow my belief,” she said. “I think they are scared, they think we will start a Taliban or be a terrorist. I just want to follow my belief.”

Some girls are not willing to compromise. Ismail Derelli, 15, said that although his sister graduated from high school, she cannot go to college because she refuses to take off her hijab. “She gets bored at home.

Maybe she can go to college in a different country,” he said.

“Americans, they are lucky,” he added. “You are not a Muslim country, but you can wear your hijab. In Turkey we are a Muslim country, but the girls they cannot wear it.”

“It is because of Ataturk that we cannot be free,” a girl said, at which point her friends told her to keep her voice down A Turkish student talks to the author about her struggles

so passersby would not hear and be angered. Ataturk is revered as a great national hero and the founder of modern Turkey. His face is on every denomination of currency, and his portraits can be seen in shops, restaurants, banks, buses, and all public buildings.

“Ataturk did not ban the hijab,” explained shop owner Yuksel Karakaya as he drank Turkish tea or chay from a small tulip-shaped cup. “He banned the burqa [the full body covering] only.” He cites political reasons for the hijab ban, claiming that the other parties feel threatened by the Islamist party’s growing popularity, and that many Turkish men are happy about the hijab’s recent popularity. “When you see a girl in hijab, you know she is trying to please Allah, not people. You know she is good,” he said.

Though there have been many protests in the past few years, school officials, many of them women, refuse to allow hijab-clad girls into the classrooms. Muftuoglu hopes that by the time she graduates from high school things will have changed and that she will be able to attend college. “We will keep trying until they change, insha’ Allah,” she said. ■ _______________________ Amina Khan is studying journalism at the City University of New York, Brooklyn College.

The famous Court of the Lions at the Alhambra in Granada. Built by Muhammad V in the second half of the 14 century, this court consists of a central fountain guarded by 12 marble lions and is surrounded by colonnaded gallery. It leads to various private rooms around it, such as the Hall of Two Sisters and Hall of Abencerrajes (Ibn Siraj)

50 ISLAMIC HORIZONS MARCH/APRIL 2003

RGRANADA eminiscing in

The bus route from Malaga to Granada passes through sparsely populated, sleepy Andalusian towns. The 2-hour journey offers a moment of introspection. One wonders how Muslims managed to traverse this route and gradually tame and civilize this Land of the Vandals (al-Andalus in Arabic, the name for Islamic Spain). Andalusia is today only the southernmost province of Spain. A tourist guide recommends: “If you see only one town in Spain, it should be Granada.�

Granada is on the northwestern slope of the snow-capped Sierra Nevada range. Even today, the Muslim presence in the historic city is inescapable. The local tourist office is located within the Corral del Carbon mansion, a former fourteenthcentury Muslim caravanserai with a typical Moorish horseshoe arch. You can imagine travelers and merchants arriving at this place over the centuries. They would stay here, store their TEXT AND PHOTOS BY IBN ASLAM. EXCLUSIVE TO ISLAMIC HORIZONS

MARCH/APRIL 2003 ISLAMIC HORIZONS 51

goods, exchange tales about their journeys, and carry out business transactions.

One can imagine a traveler saying: “While I was in Cordoba, I heard Shaykh Ibn Hazm reciting one of his poems. It was wonderful. It went: ‘True love is not a flower / That springeth in an hour; / Its flint will not strike fire / at casual desire / Love is an infant rare / Begotten, slow to bear; / Its lime must mingle long / Before its base is strong...’”

If you think that using the caravanserai as a tourist office is such an excellent idea, read on. A sign outside the Palacio Madraza tells you that the Nasrid ruler Yusuf I, who ruled Granada from 1333-54, founded it as a university.

“Madraza” is, of course, from the Arabic madrasa. The place is now referred to as the old university, and parts of it are used by the modern-day Universidad de Granada (chartered and given official Papal ratification in 1531, some 40 years after Granada fell to the Christians).

I hesitated outside the “Madraza Arabe” in central Granada. There was no hint of Moorish influence on the building’s exterior. On closer inspection, however, one could possibly attribute the fancy carvings around the windows and balconies to the Mudejar style of the Muslim craftsmen who worked here after Granada fell. The orange stone baroque facade now hides what remains of the Universidad de Yusuf I (founded 1349), which was largely destroyed after the Christian conquest but functioned as the city’s first town hall. Inside, the beautiful mihrab and square prayer hall have been restored and give an idea of the glory of past times.

In their book Moorish Architecture in Andalusia, M. Barrucand and A. Bednorz say: “It is the sole more or less surviving madrasa in the Sultanate of Granada.”

52 ISLAMIC HORIZONS MARCH/APRIL 2003

Here, all the ingredients of the Alhambra style can be viewed easily and freely: richly decorated walls with geometrical patterns and calligraphy, stuccowork, muqarnas (stalactite ceilings), and patterned wood ceilings. And, unlike many buildings in the Alhambra, the colors have been preserved: the blues, the greens, and the reds.

Entering the Madraza was like going back in time. This is where the “famosos profesores del Islam occidental” lectured, we are told. I imagined an Islamic scholar sitting on the floor surrounded by a group of students. The study session was well in progress as I rendered salaam and joined in.

“Where are you from, dear traveler?” asked the professor.

I replied: “From the future.”

Intrigued, he said: “Tell us about it?”

I paused and then heaved a response: “You really don’t want to know, shaykh.”

How could I tell him his progeny, nay, the entire Muslim population of al-Andulus would be wiped out, ethnically and religiously cleansed after nearly 900 years’ presence in the Iberian Peninsula?

As tears welled up in my eyes, blurring my vision, I made an excuse and left hastily. “Sorry, shaykh, but I’ve been recalled to the future.”

Opposite the Madraza is the Catedral, once the site of Granada’s chief mosque, and the adjoining Capilla Real (Royal Chapel). Inside the latter lie Los Reyes Catolicos: the Catholic Kings—the vanquishers of the Moors. King Ferdinand of Aragon and Queen Isabella of Castile are buried in simple lead caskets in a

(left to right from opposite page) Court of the Lions at the Alhambra in Granada; Facade of the Corral del Carbon, the Arab caravanserai in central Granada dating from early 14th century; South gallery of the Court of the Myrtles. Also known as the Alberca Court (Arabic al-birka, pool). The long myrtlelined pool provides a cool environment and acts as a mirror to reflect light and give depth to the area; The Partal Palace, which is the oldest part of the Alhambra, dates from the beginning of the 14 century. The Generalife (Arabic jannat al‘arif) Gardens can be seen in the distance; Facade above a door in the Court of the Myrtles. The passage leads to the Court of the Lions.

_______________________________

crypt by the altar. Latin inscriptions on the monument hail their zeal in persecuting Muslims.

This building also contains an arrogant display of scenes depicting the enforced baptism of captured Muslims. An utterly miserable looking lot, these Muslims are huddled together with heads bowed as they are pushed toward the Christian clergy to have holy water sprinkled over their heads.

Richard Fletcher says in his book Moorish Spain: “Enforced mass baptisms became the order of the day.” He relates the chilling words of Francisco Ximenez de Cisneros, Primate of the Church of Spain and Archbishop of Toledo, who reported in 1500 (only 8 years after the defeat of Muslims in Granada): “There is now no one in the city who is not a Christ-

ian, and all the mosques are churches.”

And all this before the torture and killings of the Inquisition really got going!

The choice between conversion and emigration was hardly a choice. Fletcher says: “Since emigration was permitted only on payment of a fairly substantial sum to the government and other widely unacceptable conditions—for example, emigrants had to leave their children behind—it proved an unrealistic option for most Muslims.” Many stayed and outwardly became Christians, but were secretly Muslims (the Moriscos). However, between 1609-14, the remaining Muslims were totally expelled from Spain.

The late Dr. T. B. Irving, the American Muslim scholar who was an expert on Spanish Muslims and author of Falcon of Spain, once posed the question: “How

many Muslims were expelled, we might ask?” His answer was: “One or two million out of a total population of six to nine [million] in the Spain of that day.”

He adds: “These were useful, productive and intelligent citizens, and the paralysis, both intellectual and economic, that their expulsion produced kept what was left of Spanish society paralyzed for the next two centuries at least.”

Fletcher, not a great friend of Muslims, also notes: “Their expulsion cost the sagging economy of seventeenth-century Spain very dear.” “This most barbarous act in the annals of mankind,” as Cardinal Richelieu called it, “was a folly and a crime.”

Stepping out of the depressing Capilla Real, one finds oneself in the Alcaiceria area, the former Moorish silk market that is now home to an exciting tourist bazaar complete with modern-day Moors.

Khalid the Moroccan sold me a beautiful poster of calligraphic art. “Zindigi (life),” he smiled warmly. He had obviously picked up a bit of Urdu from somewhere.

Life indeed, I sighed.

The glory, triumph, and achievements of the Spanish Muslims are, as Irving put it, “a golden memory that rings in our ears and in our minds.” ■ _______________________________ Ibn Aslam, a former geologist, is a freelance writer based in Cambridge, England MARCH/APRIL 2003 ISLAMIC HORIZONS 53

TRANSITIONS

Dr. Ahmad Domocao Alonto FILIPINO MUSLIM LEADER Dr. Ahmad Domocao Alonto, a Philippine political giant and founding member of the Makkah-based Rabita Al-Alam AlIslami (Muslim World League), passed away Dec. 11, 2002, in the southern Philippine city of Marawi. He was 89.

Sen. Alonto, the only Filipino to win the King Faisal Foundation Award for Service to Islam, helped found Mindanao State University (MSU), the country’s second largest state university.

As a congressman and later senator in the Congress, he worked for the enactment of laws that would benefit Muslims. He also served as commissioner of the Commission on National Integration (CNI), an office that supported the education of young Muslim Filipino scholars, and authored a law to form an economic development agency to help Muslim communities.

During his meeting with Egyptian president Gamal Abdel Nasser, in Bandung, Indonesia, in the late 1950s, Dr. Alonto drew attention to the plight of Muslim Filipinos, who live in Asia’s only Christian country, and made arrangements for some of them to study at alAzhar University. Today, there are hundreds of Muslim Filipino graduates from al-Azhar and the other institutions of Islamic scholarship in Madinah, Makkah, Cairo, Tripoli, Damascus, Riyadh, Kuwait, and elsewhere in the Middle East.

He founded the Ansar al-Islam, a popular movement to renew the Muslim Filipinos’ faith on a personal and com-

munity level and which attracted scores of the faithful. He also was the prime mover for establishing the largest masjid complex in Marawi, Mindanao: the Jamie’o Mindanao alIslami (Mindanao Islamic Center). His advocacy for official recognition of Muslim rights inspired the Muslim youth in the 1970s to organize the Moro National Liberation Front and, later, the Moro Islamic Liberation Front.

Author of several books and manuscripts on Islam and Muslims, Dr. Alonto led the committee of local ulama who initiated the first translation of the Qur’an’s meaning into the Maranaw dialect, and founded the first Filipino school to offer traditional Islamic subjects along with liberal arts courses.

Dr. Muhammad Hamidullah A SCHOLARLY TITAN D r. Muhammad Hamidullah, the renowned Islamic scholar and prolific writer, passed away on Dec. 17, 2002 at the Jacksonville, FL, home of his brother’s great-granddaughter Sadida Athaullah. He was laid to rest in Jacksonville’s Muslim cemetery on Dec. 18, where Imam Dr. Yusuf Zia Kavakci, his student and close associate, led the janaza prayers.

Born on Feb. 9, 1908 in the princely state of Hyderabad (Deccan), Dr. Hamidullah was educated at, and obtained his MA and LLB in international law from, Osmania University. From 1933-35, he studied at several European universities and obtained a

54 ISLAMIC HORIZONS MARCH/APRIL 2003

doctorate from Bonn University. In 1936, he obtained a D. Litt from the Sorbonne. From 1936-46, he served on the faculty of Osmania University.

In 1946, he was appointed a member of Hyderabad’s delegation to the League of Nations. After India’s 1948 invasion of Hyderabad, Hamidullah chose exile in France, where he founded the Hyderabad Liberation Society to get Hyderabad recognized as an independent state. He chose to remain a stateless person until the UN decided the issue.

In France, Dr. Hamidullah translated the Qur’an into French and wrote several scholarly works. He was the author of over 250 books and articles.

His Introduction to Islam continues to be a bestseller. Among his important contributions was his discovery of the earliest extant work of Hadith, the Sahifah Hammam ibn Munabbih, comprising the Sahihah that Abu Hurayrah had prepared for his pupil Hammam ibn Munabbih (d. 101 AH).

A polyglot, he was fluent in 22 languages, mastering Thai at 84.

In the early 1950s, he worked on Pakistan’s first Islamic constitution.

However, he resigned over differences of opinion with vested interests and returned to Paris. In 1985, he was awarded Pakistan’s highest civilian award, the Hilal-e-Imtiaz, which included a substantial monetary amount. He refused to accept the award and donated the money to the Islamic Research Academy, Islamabad.

In 1996 he moved to Wilkes Barre, PA, for medical treatment, and later moved in with his relatives to Jacksonville.

ISNA secretary general Dr. Sayyid M. Syeed, paying tribute to the departed scholar, said that the late professor had dedicated himself to the service of Islamic scholarship. In its July-August 1999 issue, Islamic Horizons published a special issue focusing on Dr. Hamidullah’s life and work.

— M. Ayub Khan is a Chicago-based freelance writer.

Hamid Iqbal Siddiqui FLORIDA MUSLIM PIONEER Hamid Iqbal Siddiqui, 60, a pioneer of South Florida’s Muslim and AsianAmerican community, died Nov. 28th in Pakistan, following kidney transplant surgery.

A 30-year resident of Hialeah, Siddiqui, president of a Hialeah-based environmental and construction testing firm, helped to build Masjid Miami Gardens and the first area-mosque, the Miami Masjid. He also served as president of the Muslim Communities Association (MCA), which administers them, in the late 1970s and 1980s.

Siddiqui, who became active with the local chapter of the national Muslim Student Association (MSA) in the 1970s, also served one term as ISNA’s East Zone Representative.

An enthusiastic participant in local and national politics, Siddiqui was a longstanding member of the Republican party and came to be counted on as an important supporter by many Republican and Democratic candidates. He continually donated to local mosques, schools, relief groups, and religious institutions, as well as to the funeral costs for needy Muslims.

Siddiqui, born in Gwalior, India, in 1942, is survived by his wife Meena, 5 children (Asad, Sadaf, Fawad, Farah, and Imad), 3 granddaughters, an elder brother, and 3 sisters in Pakistan.

From roughly 125 Muslim students in the area in 1970, southern Florida’s Muslim community is now estimated to be in the tens of thousands with over 25 area mosques.

ISNA Community Development Department Presents: 2003 Conferences Friday, April 18 - Sunday, April 20, 2003 The Westin O’Hare, Rosemont, Illinois

Fourth Annual Community Development Conference SESSIONS FOR: Board members, Imams, activists and volunteers

outline conflicts, solutions as well as academic trends that integrate an Islamic perspective to conflict resolution. These conferences will assist in creating manuals as well as printed materials that will help families and communities in dealing with their differences and resolving conflicts.

This year’s conference will focus on: ■ ■ ■

Legal issues ■ Grant writing Receiving funding through the Faith Based Initiative Funding through Interfaith grants

Third Annual Imam Training Seminar SESSIONS INCLUDE:

Fourth Annual Islamic Perspectives on Counseling

■ ■ ■ ■

Fiqh of minorities Interfaith activities Islam in American Prisons Islam Amongst Latino Americans

CALL FOR PAPERS

The number of Muslim counselors as well as the number of Muslims in need of counseling has grown.

This conference seeks abstracts from counselors, scholars and activists in the area of social services, mental health counseling and family counseling to provide papers to provide direction for counselors looking to integrate Islam and counseling.

Third Annual Conflict Resolution Conference CALL FOR PAPERS

The number of conflicts within the Muslim community continues to grow. This conference seeks papers that

Third Annual Muslims Against Domestic Violence CALL FOR PAPERS

This conference seeks papers and abstracts that deal with the issue of domestic violence in the Muslim community in North America. This conference hopes to bring together activists, Imams, community leaders and scholars to formulate an action plan to resolve the issue of domestic violence in Muslim families.

Please send your abstracts and papers to ISNA by January 15, 2003 to: mahmad@isna.net

The Islamic Society of North America

Islam in America Conferences JUNE 27 - 29 2003 • CHICAGO, IL CALL FOR PAPERS Seventh Annual Islam in America Conference Muslims in America stand at the threshold of becoming the second-largest religious community. This advancing phenomenon has been the subject of many academic conferences held across the continent.

ISNA and AMSS are jointly sponsoring this conference to bring together Muslim and non-Muslim scholars, thinkers and activists to focus on this new development.

This conference will help provide a new perspective on the issues relating to Islam and Muslims in America.

Islam in America is going through many changes since September 11, 2001 and these changes will continue to an important component of this conference The papers presented in earlier conferences have been published by University of Indianapolis Press under Islam in America: Images and Challenges, Islamic Horizons magazine and in various professional journals.

The Islamic Society of North America

Third Annual ISNA Panel on Muslim Refugees in America

Fourth Conference on Islam among Latino Americans

Sixth Annual Islam in American Prisons Conference

The arrival of thousands of Muslim refugees in America has created many challenges for the American Muslim community, the American mainstream, and the refugees themselves. The conference will offer an opportunity to discuss the policies of seeking refugee status in the United States. It will also provide a forum for the sharing of experiences and information on resources and institutions at the individual and community level available for helping and hosting refugees.

The conference will bring together American Muslims and non-Muslims already engaged in the resettlement of Muslim refugees, review the progress in this area, probe and identify the success and the failure, establish where the field has evolved, and plan for the future at a national level.

Islam has become a growing force among Latino Americans. Islam is also part of the heritage of many Latino Americans.

ISNA held the first conference on this subject some 20 years ago. Today, we are poised to take a fresh look and foster ways of recognizing Latino Muslim Americans.

ISNA invites papers and proposals discussing various aspects of Islam among Latino Americans, such as the translation of Islamic literature in languages spoken by Latino Americans, Da‘wah, Islamic groups and study circles among Latino Americans.

“In recent years, Islamic teaching has begun gaining acceptance among members of the Latino Community. Scores of Latinos throughout the country, specifically in New York, New Jersey, Chicago, and Miami have fled the church of their birth and embraced Islam as their newfound faith.” (Margarat Ramirez, Religion Correspondent of the Los Angeles Times, April 12, 1999).

Muslim and non-Muslim scholars, activists and community leaders will focus on the phenomenon of Islam in American Prisons.

There are over a million Americans in Prisons at any given day of the year. Islam has reached out to these incarcerated Americans, providing a spiritual tool for rehabilitation. The reversion to Islam is not only giving them the opportunity to change their lives but also to rediscover themselves. This conference brings together those who are involved in various aspects of the work in prisons.

For Registration Info. www.isna.net Please send your abstracts and papers to ISNA by May 1, 2003 ISNA-Islam in America P.O. Box 38, Plainfield, IN 46168 Tel: 317-839-8157, ext 804 OR 231 Fax: 317-839-1840, Email: mahmad@isna.net

ISLAM AROUND THE WORLD

A Scholar of Islam Schimmel was one of the 20th century’s most influential scholars of Islam. BY ABU ALI BAFAQUIH

P

rof. Annemarie Schimmel (1922-2003), died Jan. 28 in Bonn, Germany, failing to recover after surgery.

In 1982, when Pakistan named a road in her honor after she had requested them to name one in Goethe’s honor, she had joked: “Pakistan didn’t even wait for me to die before naming a road after me.”

Pakistan and the Islamic world as a whole recognized her genius. She lectured in Arabic in Egypt, Yemen, Syria, and Morocco, talking about a heritage that most Arabs have forgotten. In Tunis, she introduced Iqbal’s revivalist thought; in Teheran, she spoke in Farsi about the love of the Prophet in

Rumi. In Uzbekistan, she talked to the Uzbeks about their great Muslim heritage.

She finished her first doctorate, when she was only 19, in Arabic literature and Islamic art from the University of Berlin (1941). Her topic was “Position of Caliph and Qazi in Mameluke Egypt.” Five years later, she received her another PhD degree in the history of religions from the University of Marburg, where she served as a professor of Arabic, Persian, Turkish, and the history of Islamic art and religion when she was only 23!

In 1952, she traveled in Turkey and accepted the offer of Ankara University, made in 1953, to occupy the chair of the history of religion. She stayed there for 5 years writing books in Turkish, including a Turkish version of Iqbal’s Javidnamah. After retiring from Marburg, she taught at Bonn University in 1961, and accepted an emeritus professorship at Harvard in 1970.

During her illustrious career, she received many awards: the Great Order of Merit (Germany), the Hilal-i Imtiaz (1983), Sitara-i-Imtiaz, Sitara-iQuaid-e-Azam, and the International Presidential Iqbal Award (1998) (Pakistan); the Order of Science and Art (Egypt), the Turkish Order of Merit (Turkey),

A devoted friend of Islam, she strove for a weltanschauung—the idea of seeing civilizations as rich as the Islamic and the Christian working together for a better, more tolerant and flourishing world. the Golden Hammer-Purgstall Medal (Austria), the Johann Heinrich Prize, Ruecart Medal and Voss Medal for Translation (Germany); the Della Vida award for Excellence in Islamic Studies (U.S.). In 1995, the Union of German Publishers gave her their highest Peace Prize, which she treasured.

Many other German awards celebrated her promotion of understanding between religions.

Early recognized as a gifted child, Schimmel began learning Arabic when she was 15, learned Turkish before she went to the university, and learned enough Persian to read Rumi’s poetry.

She published more than 50 books on Islamic literature, mysticism, and culture, and translated Persian, Urdu, Arabic and Turkish works into

56 ISLAMIC HORIZONS MARCH/APRIL 2003

English and German. Her works include Gabriel’s Wing: A Study into the Religious Ideas of Sir Muhammad Iqbal (Leiden: 1963, rpt. 1989), Mystical Dimensions of Islam (Chapel Hill: 1975), Triumphal Sun: A Study of the Works of Jalaluddin Rumi (London: 1978), Islam in the Indian Subcontinent (Leiden: 1980), Calligraphy and Islamic Culture (New York: 1984), And Muhammad is His Messenger (Chapel Hill: 1985), A Two-Colored Brocade: The Imagery of Persian Poetry (New York: 1992), Islam: An Introduction (New York: 1992) and Deciphering the Signs of God: A Phenomenological Approach to Islam (Edinburgh: 1994).

A prolific writer and a profound scholar, she leaves behind an amazing legacy: works in German, English, French Arabic, Persian, Urdu, Turkish, and Sindhi. She translated Iqbal; wrote on Shah Abdul Latif Bhitai, Rehman Baba, and other Sufi poets of Pakistan; translated Iqbal’s Payami-Mashriq and Javednamah; the Persian Sufi poet Qurat-ul-Ain Tahira, whom she called the first Muslim feminist; and wrote widely on Iqbal, Islam, Galib, Urdu and Persian poetry, Rumi, al-Hallaj, calligraphy and epigraphy, numerology, Turkey, and German Orientalists.

Stephen Kinzer of the New

York Times called her “...one of the 20th century’s most influential scholars of Islam...”

She had a nearly photographic memory. For years she was a consultant to the Metropolitan Museum of Art in New York, where she was legendary for her ability to identify scraps of ancient text.

A devoted friend of Islam, she strove for a weltanschauung—the idea of seeing civilizations as rich as the Islamic and the Christian working together for a better, more tolerant and flourishing world.

An Annemarie Schimmel Scholarship was established in Pakistan to honor the scholar, and it is granted annually to 3 women who undertake to do postgraduate work in Britain and return to serve in their field in Pakistan.

The BBC quoted her as saying that her lifelong intellectual goal was “to awake understanding for Islam,” calling Islam “among the most misunderstood religions.” The professor accept the German Peace Prize in 1996 said : “At least I have not discovered in the Qur’an or in the Traditions anything that orders or allows terrorism or the taking of hostages.” She added: “My picture of Islam has emerged not only from a decades-long interest in Islamic literature and art, but even more from the friendship with Muslims all over the world and from all levels of the population, who accepted me into their families and acquainted me with the poetry of their languages.”

Schimmel was briefly married in the 1950’s. Despite her fascination with Islam, she remained Lutheran her entire life. Her autobiography was published in German in 2002. ■ _______________________ Sources: Khaled Ahmed, Daily Times, Lahore. Jan. 29, 2003; Mufti Jamiluddin Ahmad “Annemarie Schimmel: A Personal Tribute,” Dawn, Karachi.

Jan. 29, 2003; and numerous webpages.

MARK YOUR CALENDARS!!!

Kansas City is hosting the Islamic Society of North America

Central Zone Conference in 2003

“Islam: Enduring Values for Daily Life” Friday, May 23- Sunday, May 25 Overland Park Convention Center (Interstate 435 and Nall) Confirmed speakers include: Dr. Muhammad Nur Abdullah, Dr. Abdalla Idris Ali, Dr. Jamal Badawi, Yahya Frederickson, Altaf Husain, Arsalan Iftikhar, Yusuf Islam, Dr. Ingrid Mattson, Jeffery Lang, Eric Vickers, Imam Siraj Wahhaj, Suheib Webb, Hamza Yusuf, & more...

For individual and group registration, bazaar booths or other information contact, ISNA-KC at 816-965-5555 Send any correspondences to: ISNA-KC, Post Office Box 9863, Kansas City, MO 64134 Phone: 816-965-5555 • Fax: 816-966-6220 E-mail: isna_kc@yahoo.com

Imam Wanted The Islamic Center of the Capital District, New York seeks a full time Imam Qualifications should include: >

Solid knowledge in Islamic Shari‘ah and Qur’an.

>

Good oral and written English and Arabic skills.

>

Ability to deal with a multiethnic community.

> Deep

interest in Islamic schooling and interfaith discussions.

Please send or email resume and list of references to: Dr. Samir Salamah 21 Lansing Rd N Schenectady, NY 12301

Phone: (518) 370-2664

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

Lo, herein indeed are signs for people who reflect.

(Qur’an 30:21)

SEEKING WIFE BO62 Mar/April 2003

Sunni practicing Muslim, professional, handsome, sincere, Allah fearing, strong family values, warm hearted. Seeking attractive Muslimah, for lifelong marriage. Nationality not important. Returnable resume/photo. (TX)

For Advertising and contact information: www.isna.net

SEEKING HUSBAND SO127 Mar/April 2003

Sunni Muslim Pakistani parents seeking U.S. born/raised medical doctor/ lawyer/engineer/CPA (24-30) for their U.S./ born raised daughter, 23, slim, attractive, 2nd year medical student.

Please send resume/picture. (FL) SO128 Mar/April 2003

Sunni Muslim, Pakistani parents, seeking U.S. born/educated physician/professional/ businessman (25-30) for their U.S. born/educated daughter, 25 years old, 4th year medical student.

Please send resume/photo. (NY)

E-mail: samirsalamah@iccdny.org

HAVE YOU READ LABELS LATELY? > Do you know if you are a Subscriber or a Member? > Do you know if your Subscription/ Membership has lapsed? > Help us by renewing your Subscription/Membership Today!!!

Look at the address label on the back cover, lower left corner. Look for the Account Status (A/S) and Expiration Date (Exp.). Has the date expired? Or is it Blank? Does your account status say “Member” or “Prospect?”

■ If your Account Status is listed as Member or Subscriber and the date has expired, then you need to fill out the form on the front cover to renew your subscription/membership.

■ If your Account Status is listed as “Prospect”, then you have been receiving issues of the magazine on a complimentary basis. This complimentary status will expire soon and you will be not be able to receive the magazine. In order to continue receiving the magazine, please, fill out the form on the front and become a Subscriber or a Member today.

■ If you do not wish to continue receiving this magazine, please, write to us today to take your name out of our mailing list.

▼ HELP

3 LITTLE GIRLS FIGHT ILLNESS

Three little girls of Teaneck, NJ: Abeerah Beg, 6, Khansa Beg, 4, and Zahra Beg, 2—have been diagnosed with the same rare genetic disorder—Sanfilippo Syndrome.

The disease results in the lack of an enzyme that breaks down cellular material. Instead, the material accumulates in, and damages the brain. Children with the disorder begin life normally. The girls were bright and happy babies and toddlers.

The happy babies and toddlers turn silent. They become retarded.

They are hyperactive and unmanageable. Can’t sleep. They could wreck a house. They grind their teeth and chew uncontrollably— window blinds, newspapers, anything—and often have their teeth removed because of agonizing dental pain. Children with the syndrome suffer from constant diarrhea and uncontrolled weight loss.

Eventually, they go blind and are unable to walk. Then they die— usually, between the ages of 10 and 15.

▼

The girls’ tests will cost $100,000, of which the Begs’ medical insurance carrier will pay $80,000. The surgery could cost $1 million. Probably none of it covered by insurance.

For donations and information, call Zarrar & Tayyaba Beg: 201-837-7861 or e-mail tayyaba.beg@verizon.net 216 Manhattan Ave., Teaneck NJ 07666

visit www.he lpourg irls.com

FOUNDING PRINCIPAL Santa Fe Cue Club THE HARD TIMES CAFE AND SANTA FE CUE CLUB LOCATED AT 6362 SPRINGFIELD PLAZA IN SPRINGFIELD, VIRGINIA AND THE HARD TIMES CAFE AND SANTA FE CUE CLUB LOCATED AT 428 ELDEN STREET IN HERNDON, VIRGINIA ARE OPEN TO ALL PERSONS WITHOUT REGARD TO RACE, COLOR, RELIGION, NATIONAL ORIGIN OR ANY OTHER CLASSIFICATION PROTECTED BY LAW. We are committed to ensuring that all members of the public are treated equally and appropriately, and we emphasize that EVERYONE is invited and welcome to enjoy the best in food and entertainment at: THE HARD TIMES CAFE & SANTA FE CUE CLUB 6362 Springfield Plaza, Springfield, Virginia 22150 and THE HARD TIMES CAFE & SANTA FE CUE CLUB 428 Elden Street, Herndon, Virginia 20170

Job Opportunity for a Founding Principal of Islamic School The Islamic Society of Central Kentucky (ISCK) is seeking an experienced educational leader who will bring vision, strong direction and passion for excellence to the development of a new full-time Islamic school in Lexington. The building is under construction and will be ready insha-Allah in spring 2003 to house the elementary school (PreK-5). The initial phase for the academic year 2003/2004 will be PreK-2 [PreK-3].

Qualifications: ■ Degree (preferably Masters) in Education or related discipline.

■ Minimum 2 [3] years of relevant experience in school administration and teaching at an elementary of middle school level in the U.S. ■ Solid Islamic Education ■ Strong Islamic Values ■ Good communication skills and ability to mentor teachers Benefits: ■ A competitive salary and benefits package are offered within a thriving Muslim community Send resume by mail or e-mail to: ISCK School, Lexington Universal Academy P.O. Box 24086, Lexington, KY 40524 OR email to school@isck.org Or apply on-line at: www.ISCK.org/school

REVIEWS

SHORT TAKES Fast-track Learning Understanding Islam and the Muslims

By T. J. Winter & John A. Williams 2002. PB. Fons Vitae, Louisville, KY.

A slim volume with volumes of color photographs-188 to be exact—that offers encapsulated, yet accurate and scholarly information on Islam, the Muslims, the Muslim family, and current affairs.

Essential Realities The Muslim Mind on Trial

By Abdessalam Yassine; 2002. pp.

98+xiii. PB. $7.99.

Justice & Spirituality Publishing.

Iowa City, IA.

Yassine seeks to answer what Revelation has to with the mind and the liberation of the mind; how faith can be renewed and the mind reawakened; and how contentment and tranquility are achieved.

School Finder Schools4Us: Islamic Schools Guide USA & Canada 2002. pp. 60. PB. $10.00.

EduStarz.com

A slim volume that offers quick help for parents trying to find an Islamic school in the U.S. and Canada, presented with text and icons. Include an Islamic calendar and planner.

History on the Wall Muslim History Calendar 2003 Achievements and Tragedies, The Wisdom Fund (www.twf.org)

The calendar notes an achievement or tragedy with every day of the month, while offering a timeline on Islamic history. A source of education and information, which should help remind Muslims of their past.

60 ISLAMIC HORIZONS MARCH/APRIL 2003

Common Ideals Jesus and Muhammad: The Parallel Sayings Joey Green, ed.

(Foreword Dr. Sayyid M. Syeed); 2003. 189 pp. PB; Seastone, Berkeley, CA.

This slim volume sends a powerful message of respect for religious pluralism, coupled with the challenge to discover the core of shared values.

Timely Reissue Forcing God’s Hand

By Grace Halsell 2003. Revised and Enlarged ed. Pp. 186+viii. PB. Amana Publications, Beltsville, MD.

In this 1999 book, the now late Grace Halsell (1923-2000) offered an incisive expose about why millions of Christians pray for a quick rapture and destruction of planet earth. This new edition is further enhanced by a transcript of CBS’ “Zion’s Christian Soldiers.”

Noting Memories Remembering Childhood in the Middle East: Memoirs from a Century of Change

By Elizabeth Warnock Fernea 2002. 365pp.

PB $24.95; HB $65.

University of Texas Press, Austin, TX.

A collection of 36 original memoirs written by men and women of childhoods spent in Egypt, Iran, Jordan, Kuwait, Lebanon, Morocco, Palestine, Saudi Arabia, Sudan, Syria, Tunisia, and Turkey.

Update on Iraq Iraq Under Siege Anthony Arnove, ed.

2002 (updated edition). Pp. 262. PB. South End Press, Cambridge, MA.

This collection, the leading voices against the Iraq sanctions document the human, environmental, and social toll of the U.S. and U.K.-led war against Iraq.

Denis Halliday, in his new afterword to this edition, says, “sanctions are form of warfare-slow, painful, and murderous.”

Undoing Stereotypes

M

urphy, a Pulitzer Prize winning author and Washington Post correspondent in Cairo for 5 years, offers a high-informed account of the political developments in Egypt, including details of tortures applied by that Passion for Islam: Shaping the Modern country’s secuMiddle East: The Egyptian Experience larist rulers. This AUTHOR: Caryle Murphy PUBLISHER: Scribner, New York; 2002. volume offers a 368 pages. HB. $27.00 readable account of modern Egyptian history and how a succession of ill-suited rulers has driven the country toward ruin.

The author offers an insider’s view of Egyptian society, offering the reader a comprehensive history and background of the Islamic reform movement in Egypt, providing biographies of the movement’s luminaries. In this intimately readable book, she leads the readers through accounts of a diverse people to the conclusion that each of them in his own estimation is striving to revive the glory of Islam.

Sans Frontiers

T

he travelogues that offer glimpses of early modern Europe and South America indicate that Muslim and Arab travelers kept meticulous accounts of their travels. Prof.

Matar’s selection that offers a view of Muslim-ChrisIn the Land of Christians: Arabic Travel tian relations, Writing in the Seventeenth Century demolishes the EDITOR & TRANSLATOR: Nabil Matar view that crossPUBLISHER: Routledge, New York, NY; 2002.

229+xlviii pp. PB $22.95; HB $85.00. cultural exchanges in the early modern period solely dominated by the more “curious” West.

JOB OPPORTUNITIES

Desktop Arabic Teacher

N

on-Arabic speakers now have an Arabic teacher of their own—My Arabic Teacher(tm). The immersive and extensive educational multimedia software includes features such as audio for each word and sentence, the ability to record your own voice and compare it with a reference for proper pronunciation, and instantaneous My Arabic Teacher(tm) 2.1 translation CD-ROM Apple Mac compatible between Arabic PearlLink Software Int’l, Inc., and English.

Philadelphia, PA The program interface is completely bilingual (ArabicEnglish), fully indexed in both languages, making global searches fast and easy. Included with the program is Al-Khattat(tm) 2.0b (My Arabic Typist(tm)), a full-function multilingual word processing program and keyboard converter and a virtual Arabic keyboard, as well as a 75,000 word Arabic talking dictionary and over 16,000 audio files.

Registered students have access to a special website with additional material, links to other websites, interaction with other students. Conversation, basic mathematics and grammar are covered and every word and letter, or image is interactive. Over one thousand graphic images, interactive maps, games and essays by linguists, scientists, travelers, historians and other writers are used to illustrate the lessons in vocabulary and grammar.

This is a professional-level multimedia multiyear curriculum-suitable even for university-level language departments, and is priced accordingly. The $750 single user license tag is a serious investment for the interested Muslim family or individual. Mosques, schools and other institutions may purchase a site license to run multiple copies at their school.

My Arabic Teacher(tm) is initially available for the MAC. PC version to be available next year.

Modules for languages other than English, including, French, German, Italian, Spanish, Malay, and Urdu among others will also be made available in the coming versions. For more information, visit www.arabicteacher.com.

Abraar School is seeking to hire a Principal and Teachers for the 2003-2004 academic year.

Position: Principal

Required Skills and Experience ■ Masters’ degree in Education or equivalent ■ Minimum of (5) five years experience in teaching and/or administration ■ Strong leadership abilities and excellent interpersonal skills ■ Good knowledge and practice of Islam ■ Strong experience in community work ■ Knowledge of Arabic language an asset

Position: Teacher

Required Skills and Experience ■ Minimum of Bachelor’s degree in Education or equivalent ■ Teaching Certificate or equivalent ■ Minimum (2) two years of training and teaching experience ■ Good knowledge and practice of Islam

Abraar School is full-time Islamic School registered under the Muslim Association of Canada. Abraar School serves the Muslim community in Ottawa, Canada and has classes from Junior Kindergarten to Grade 6. The school has been in operation since September 2000.

Please send your resume to: Abraar School, 1568 Merivale Road, Suite 332, Ottawa, ON, K2G 5Y7, Canada. or by e-mail: info@abraarschool.com

Subscribe to Islamic Horizons membership@isna.net

HEAD OF SCHOOL The Islamic School of Greater Kansas City, a community school founded in 1989, has 250 students from PK-10th grade located in Kansas City Missouri. The School’s “philosophical cornerstones are ... academic excellence in all areas at all levels according to the Qur’an and Sunnah, family and community, and dedication to the growth and development of pious Muslim citizen.” The school seeks a dynamic head to oversee daily school administration. The desired background includes classroom experience and awareness of Islamic education. Ideally, candidates would have experience with students from PK-12; must have experience in hiring and mentoring; overseeing and building a strong academic and administrative team. The head should be a leader who is able to articulate the vision and values of Islamic education, and should be willing and able to work with a widely diversified staff. Qualifications include educational experience and a minimum of Master’s degree in a liberal arts field. Salary commensurate with education and experience.

The Kansas City area offers many amenities including very affordable housing, easy access to all major forms of transportation, clean air, and safe communities.

Send a cover letter, resume, references and statement of educational philosophy to:

Karam Mahmoud, chair, search committee of ISGKC 10007 James A Reed , Kansas City, MO 64134 Email: karam_mahmoud@yahoo.com

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Resident Imam

Please Visit New Website www.Islam-Christianity.com

IMAM WANTED

Northern Nevada Muslim Community is actively seeking a full-time Imam.

The candidate must have a formal degree in Islamic Studies (Shari‘ah), and be fluent in English and Arabic.

Salary is dependent on experience.

Please send resume to: NNMC, PO Box 13047, Reno, NV 89507.

Or e-mail to: RenoGM@shredit.com

THE ISLAMIC SOCIETY OF BALTIMORE

IMAM POSITION AVAILABLE

The Islamic Society of Baltimore (ISB) is seeking the services of a Resident Imam with excellent educational credentials and communication skills (English & Arabic) to serve the community. The candidate applying for this position must meet the following minimum qualifications:

The Islamic Center of Irving has an opening for Imam

MINIMUM REQUIREMENTS: ◆

◆ ◆ ◆ ◆ ◆ ◆ ◆

Must possess a minimum of a B.A. degree from an accredited Islamic institution of higher learning but a M.A. or PhD is preferred.

Must possess comprehensive knowledge of Qur’an, Hadith, and Fiqh Must possess broad knowledge of the various schools of Islamic thought Must have comprehensive knowledge of Arabic (spoken and written) Must have good communication skills in English (spoken and written) Must possess good interpersonal skills Previous teaching/leadership positions are preferred.

Must be familiar with the current social system of America

BENEFITS INCLUDE: ◆ ◆ ◆ ◆

Comprehensive Health Insurance Package Housing 401 K Plan Salary commensurate with education and experience

The Islamic Society of Baltimore (ISB) is diligently working to fill this position by March 21, 2003. Interested persons should submit all resumes with three references to ImamSearch@isb.org. The deadline for submission is March 10, 2003. For more information about ISB programs and services, visit www.alrahmah.org. Please direct all inquiries via email only.

SEND RESUME TO: Umar Mustafa, President Islamic Society of Baltimore 6631 Johnnycake Road, Baltimore, MD 21244 410-747-7366 • E-mail: ImamSearch@isb.org

A good opportunity to work at the heart of the Dallas/Ft. Worth Metroplex of North texas with a diverse and dynamic growing community The requirements for the position are:

At least a Bachelor’s Degree in Islamic Studies (or Equivalent) Masters or Doctorate preferred.

■ Fluency in Arabic and English is a Must (oral and verbal), other languages a plus ■ Ability to deal with children, youth, and adults ■ Hifz of Quran is very important but not an absolute requirement ■ At least 5 years of prior experience as an imam ■ Ability to preach Islam to non-Muslims ■

Great benefits and attractive salary Send Resume and references to: C/O Islamic Center of Irving P.O. BOX 154401, Irving, TX 75015 Or fax it to 972-579-3309 Or Email: irvingmasjid@yahoo.com www.irvingmasjid.org

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

NON PROFIT ORG. US POSTAGE

PAID

PERMIT #15 KENT, OH