By Mahmoud āmīn El-Gamal - This is a transcript of Dr. El-Gamal's khutbah given on February 10, 2012.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

(O community of faith, have the proper measure of God consciousness and do not die except in a state of submission to God = Islam. And the third pillar of Islam is alms-giving (zakāh)).

:صحيح البخاري: ‏كِتَاب ‏ ‏الْإِيمَانِ ‏.

‏حَدَّثَنَا ‏ ‏عُبَيْدُ اللَّهِ بْنُ مُوسَى ‏ ‏قَالَ أَخْبَرَنَا ‏ ‏حَنْظَلَةُ بْنُ أَبِي سُفْيَانَ ‏ ‏عَنْ ‏ ‏عِكْرِمَةَ بْنِ خَالِدٍ ‏ ‏عَنْ ‏ ‏ابْنِ عُمَرَ ‏ ‏رَضِيَ اللَّهُ عَنْهُمَا ‏ ( ‏قَالَ قَالَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏بُنِيَ الْإِسْلَامُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ ‏ ‏مُحَمَّدًا ‏ ‏رَسُولُ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ وَالْحَجِّ وَصَوْمِ رَمَضَانَ ‏).

(Islam was built on five pillars: confession that there is no God but God and that Muhammad is his messenger, establishing prayers, giving alms, performing pilgrimage, and fasting in Ramaḍān).

What is the purpose of alms-giving? It is quite explicit in the Prophet's command to Mu'ādh :

 ‏كِتَاب ‏ ‏الزَّكَاةِ :صحيح البخاري

‏حَدَّثَنَا ‏ ‏أَبُو عَاصِمٍ الضَّحَّاكُ بْنُ مَخْلَدٍ ‏ ‏عَنْ ‏ ‏زَكَرِيَّاءَ بْنِ إِسْحَاقَ ‏ ‏عَنْ ‏ ‏يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ صَيْفِيٍّ ‏ ‏عَنْ ‏ ‏أَبِي مَعْبَدٍ ‏ ‏عَنْ ‏ ‏ابْنِ عَبَّاسٍ ‏ ‏رَضِيَ اللَّهُ عَنْهُمَا ‏ ( ‏أَنَّ النَّبِيَّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏بَعَثَ ‏ ‏مُعَاذًا ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏ ‏إِلَى ‏ ‏الْيَمَنِ ‏ ‏فَقَالَ ‏ ‏ادْعُهُمْ إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنِّي رَسُولُ اللَّهِ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ قَدْ افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ ‏).

The Prophet sent Mu'ādh to Yemen and told him to call them to witnessing that there is no God but God and that Muhammad is his messenger, if they obey him on that to inform them that God has mandated five prayers on them during each day-and-night cycle, then if they obey to inform them that Allāh has mandated them to pay a charity on their wealth, to be taken from their rich and returned to their poor.

Yes, there are as many as eight avenues for the payment of zakāh, as per the verse:

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِّنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ

(Charity is restricted to these categories: the poor, the needy, its distributors, those whose hearts must be won, freeing people from bondage, freeing people from debilitating debt, to struggle in the Way of God, and to support the wayfarer — this is a mandate from God; and God is the Most Knowing the Most Wise).

And, yes, there are many technicalities that Muslims can exploit — from using zakāh shelters by putting their wealth in assets that were not traditionally subject to zakāh to giving too much of it to the building of mosques and other activities that enrich real estate developers and bankers and contribute to their own consumption without helping the poor, the needy, etc. Obeying the letter of the law without understanding its content is the biggest tragedy of today's Muslims, which gave us the travesty of “Islamic finance” that enriches bankers and others by providing inferior financial products at higher costs.

It is also the method through which the champions and multi-million beneficiaries of the mislabeled “Islamic finance” tell us that we should not think rationally about zakāh because it is an act of worship — thus protecting the interests of the real estate developers, the bankers, and those who want to spend only in ways that contribute to their own religious consumption.

The order in the verse matters: poverty comes first!! Yes, scholars cannot tell me that I did not pay my zakāh if I spent it all on some building while millions suffered oppressive poverty, but that does not make it right. Scholars also will not tell me that I made any mistake by spending tens of thousands of dollars performing a second or third Hajj or an umpteenth 'Umrah — religious consumption — instead of letting the wealth stay and paying my due share of alms.

The scholars — and now I am talking about real scholars not those who maximize their consultancy fees — can't see my heart, and can't wake up my conscience. But I am ashamed to be a hypocrite.

Do I want scholarship? Then fine, here is some scholarship, all from Ibn Qudama's   Al-Mughni:

Imam Mālik said (regarding which areas should receive zakāh) that one should investigate where it is needed, and go by order of priority.

Based on the Ḥadīth of Mu'ādh , quoted above, Mu'ādh was ordered first to take from their rich and give to their poor, and did not mention any other category for which alms should be given until he received more wealth and could pay a category other than the poor.

Then he (Ibn Qudama) said: “And it is not permissible to move charity from its city to another city at a distance that would justify shortening the prayer” (which is only a few tens of miles). Ahmad was asked if zakāh could be transported from one country to another, and he said no. He was asked if that would be the ruling even if the person's relatives lived in that other country, and he still said no.

It was narrated that `Umar ibn `Abedlaziz returned zakāh that was sent from Khurasan to him in the Levant.

The Prophet instructed Mu'ādh specifically to take from the rich and give to the poor in the same land. Thus, when Mu'ādh later sent zakāh money to 'Umar b. Al-Khaṭṭāb , `Umar chastised him by saying, “I did not send you there a tax collector; but sent you (as the Prophet had done) to take from their rich and give to their poor.”

Did I get the idea already, or should I read more? Well, I can read more and see that Ibn Qudama says that if one were to violate all these priorities, and give to build a fancy mosque (or in the case of my native Egypt, to the development of a Science city to satisfy the desires of an ego-maniacal Egyptian scientist), or even to give the poor in one's native country, it can still be charged against one's obligatory zakāh. Am I then looking for technicalities, or do I want to do the right thing? The right thing is to look around us and see the poverty in this land of opportunity. America's shame is not only her history of slavery (a history that we as Muslims share), but also the continued racism and denial of opportunity to a massive underclass, including numerous Muslims, most of whom are African-American. This racism and poverty is America's shame, but it is our double shame as Muslims. We are racist too, except for those whom God has blessed. Even dating back to the life of the Prophet , we see the following Ḥadīth about one of the most pious men of Islamic history and one of the Prophet's dearest companions:

صحيح البخاري: ‏كِتَاب ‏ ‏الْإِيمَانِ ‏.
‏حَدَّثَنَا ‏ ‏سُلَيْمَانُ بْنُ حَرْبٍ ‏ ‏قَالَ حَدَّثَنَا ‏ ‏شُعْبَةُ ‏ ‏عَنْ ‏ ‏وَاصِلٍ الْأَحْدَبِ ‏ ‏عَنْ ‏ ‏الْمَعْرُورِ بْنِ سُوَيْدٍ ‏ ‏قَالَ لَقِيتُ ‏ ‏أَبَا ذَرٍّ ‏ ( ‏بِالرَّبَذَةِ ‏ ‏وَعَلَيْهِ ‏ ‏حُلَّةٌ ‏ ‏وَعَلَى غُلَامِهِ ‏ ‏حُلَّةٌ ‏ ‏فَسَأَلْتُهُ عَنْ ذَلِكَ فَقَالَ إِنِّي سَابَبْتُ ‏ ‏رَجُلًا ‏ ‏فَعَيَّرْتُهُ بِأُمِّهِ فَقَالَ لِي النَّبِيُّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏يَا ‏ ‏أَبَا ذَرٍّ ‏ ‏أَعَيَّرْتَهُ بِأُمِّهِ إِنَّكَ امْرُؤٌ فِيكَ جَاهِلِيَّةٌ إِخْوَانُكُمْ ‏ ‏خَوَلُكُمْ ‏ ‏جَعَلَهُمْ اللَّهُ تَحْتَ أَيْدِيكُمْ فَمَنْ كَانَ أَخُوهُ تَحْتَ يَدِهِ فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ وَلْيُلْبِسْهُ مِمَّا يَلْبَسُ وَلَا تُكَلِّفُوهُمْ مَا ‏ ‏يَغْلِبُهُمْ ‏ ‏فَإِنْ كَلَّفْتُمُوهُمْ فَأَعِينُوهُمْ ‏).

(Abu Dharr narrated that he exchanged insults with a man and in the heat of argument insulted his mother — the man according to another narration was Bilāl, and the insult was racist; I do not wish to repeat that insult here and list above the narration without the insult — The Prophet told Abu Dharr, “You insulted his mother (in racist fashion), you are a man with jāhiliyyah (ignorance) in your heart.”

I don't need to give you more recent evidence from the Islamic world and Muslim communities here in America.

I must remind myself that the word for zakāh as “charity” does not indicate superiority of the giver, but a right for the poor; the poor here, who are predominantly African-American. Black Americans have twice the unemployment rate and poverty rates of other Americans, and the same is true for Black American Muslims. Their college graduation rates are half these of other American Muslims and their poverty rates are twice these of other American Muslims.

This is a travesty, and it is our triple shame. It is America's shame that poverty and racism continues to this day. It is Muslims' double shame that they have even more massive inequalities and racism (to the degree of quasi-slavery in some Muslim countries) despite having a religion that orders the opposite. Like Abu Dharr , we still have plenty of ignorance in our hearts, most probably much more. It is therefore the triple shame of American Muslims that we are not doing enough to work with our Black American Muslim brethren to improve their and our lots. We immigrant Muslims can't continue to live like parasites in this society, spending for our religious and secular consumption and sending zakāh money abroad while our own backyard is full of poor brothers and sisters. Shame on us. Triple Shame!

Without further ado, here are two inspiring poems we've selected for today…

________________________________________________________

Uncloak My Veil
Jenan Zahria

You'd die for me to uncloak my veil
Haven't succeeded to your avail
Mock my faith; claim it's causing my oppression
Distort the truth with your wide deception
To uncloak my veil would reveal my beauty
My beauty I reserve for my true love solely
To uncloak my veil would cost me greatly
Foolish men approaching abruptly

Loved enough not to aim for unwanted attention
Confident enough not to seek your wordly affection
My inner beauty I can uncloak
My point of view I shall expose

I chose to cloak my veil
Listen to God Who guides my trail

I'm not the one who's bitterly oppressed
You're just the one who's deeply obsessed
Longing to see me uncloak my veil
Disclose my beauty to all your males

Dress like the women on T.V.
So called role models exploited as “free”

Sex, drugs, clubs
Society's unrequited love
No, thank you
I'm a rebel with a cause

I will never uncloak my veil
The lies you spout will not prevail

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A Generous Lord and a Stingy Slave in Need of His Mercy
by Anonymous

Ya Ilaahi Your generosity is wider than the horizon
Yet how stingy am I to raise my hands to You
to bow and prostrate to You
to praise and thank You

Ya Rabbi You took care of me in my mother's womb
I was alone inside and by Your Mercy came out to a colorful world
You gave me so much without me asking for anything
I grew physically stronger and also in rebellion against Your commands

Deeper and deeper I drowned in the ocean of vice
You took me out of the suffocation and made me see light
I came back to bow down and prostrate to You Alone with delight

Soon I shall go back to the womb of the earth and again I shall be alone
So please take care of me as You always did
And help me meet You
A beautiful meeting, Ya Rahmaan
I wish to hear from You my Rabbi
“Oh my slave, I have forgiven you”

___________________________________________________

Bullying was once viewed as a necessary rite of passage of childhood, something children simply must endure.  However, bullying is not simply something children will mature out of; rather, bullying can result in serious harm and long-term consequences.  Bullying can take different forms, including[1]:

• Physical bullying: includes hitting, punching, kicking and other types of physical harm, as well as destruction of a child's property.
• Verbal bullying: includes teasing, name-calling, taunting and racial slurs, as well as spreading gossip or malicious rumors.
• Cyberbullying: includes harassing emails, instant messages and text messages, as well as intimidating or threatening websites, blogs or posts.

Parents often feel completely powerless as they witness their child's tears day-after-day, as much a part of the afterschool routine as homework.  Bullying has reached a new peak in our society and with tragedies such as the shooting at Columbine, bullying has received a great deal more attention than it used to. With the advent of technology, bullying no longer occurs exclusively within the walls of schools.  Rather, social media has provided another opportunity to bullies who seek to demean others.  Home is no longer a safe haven for victims of bullying; a Facebook status can hurt just as much, if not more, than hearing the typed words spoken aloud.

The Victims of Bullying

Being the victim of bullying can evoke a great deal of shame in children and teens (and in adults as well, since bullying is not an epidemic that exclusively targets children).  Therefore, your child may not confide in you and may go through great pains to hide the fact that s/he is being bullied.  The signs may not be as visible as a black eye; although children are often physically intimidated, bullying can be also be targeted in a way that leaves psychological and emotional bruises.  Some things to keep a lookout for, which may signal that your child is being bullied includes (but is not limited to): damage to personal belongings, unexplained injuries, a decline in academic performance, physical complaints (i.e. stomach aches, headaches, tiredness, etc.), reluctance when going to school or riding the bus, few friends, or a noticeable change in sleeping or eating habits.

There are certain qualities that may make some children more susceptible to bullying.  These include the following characteristics: cautious, sensitive, quiet, withdrawn, shy, anxious, insecure, low self-esteem, unhappy, lack of a close friend, relate better to adults than peers, physically weaker than peers.  Bullying is a cycle, so these characteristics can be just as much a consequence as a partial cause of being victimized.  There is also another subset of people within this bullying cycle who are characterized as bully/victims, who are both bullies and victims of bullying simultaneously.  Bully/victims tend to experience a greater variety of symptomology including both internalized (anxiety, depression, suicidal thoughts) and externalized (hyperactivity, rule-breaking) issues[2].

The Bullies

Although the focus of prevention and interventions are often on victims of bullying, it is important to provide support to bullies as well.  As the Prophet (peace be upon him) said,  “Help your brother, whether he is an oppressor or he is oppressed.” The Prophet was asked: “It is right to help him if he is oppressed, but how should we help him if he is an oppressor?” He replied: “By preventing him from oppressing others.” (Ṣahīh Bukhāri, Volume 3, Ḥadīth 624)

From this ḥadīth, we learn the importance of helping those who are oppressed but, even more profoundly, the need to assist oppressors by stopping them from committing this infringement on the rights of others.  Bullies are often misconstrued as people who simply take pleasure in the pain of others.  However, research has found that some are quite complex and somewhat of a mystery.  Many research studies have found that bullies are more likely to exhibit behavioral issues including aggressiveness, hyperactivity, attention deficits and conduct problems.  However, contrary to what is normally considered of bullies, one research study found that they suffer from depression, anxiety, psychosomatic disorders, and eating disorders to the same extent as those who were victimized by their bullying[3].  Some things that may signal that your child is bullying others include: being aggressive with others, gets sent to detention often, has unexplained new belongings or extra money, quickly blames others, refuses to accept responsibility for actions, and has a need to win or be the best at everything.

Verbal, Emotional & Psychological (Nonphysical) Bullying

Interactions between individuals, from an Islamic point of view, are governed by the fundamental right of sanctity of life, honor, and property.  Therefore, anything that compromises these rights should be stopped.  In Sūrat'l- Ḥujurāt (49:10-12), Allāh says, “Verily, the believers are brothers…

•   let not some people mock others, for they may be better than themselves,
• nor (let) women (mock) women who may be better than themselves.
• And do not slander yourselves, nor revile by (offensive) nicknames…
• O you who believe, avoid (indulging in) much suspicion; truly, some suspicion is a sin.
• And do not spy or backbite one another; would any of you like to eat the flesh of his dead brother? You would abhor that.
• And be conscious of Allāh; indeed, Allāh is Relenting, Merciful.” 

These verses emphasize the non-physical face of bullying.  Verbal and emotional bullying can have even greater and longer-lasting negative effects on the victims than physical bullying.  Many of us may have grown up asserting the maxim, “sticks and stones may break my bones, but words will never hurt me,” however, we soon realize that sometimes words can hurt more than anything else.

According to Rachel Simmons's Odd Girl Out: The Hidden Culture of Aggression in Girls[4], this type of bullying is particularly common among girls and often goes unnoticed by non-participants (such as teachers and parents).  Due to the expectation of girls to be sweet, nice and caring, direct aggression is deemed unacceptable in them.  However, girls are just as likely as boys to experience anger, a natural human emotion, so they engage one another in nonphysical, alternative forms of aggression.  This includes:

•  Relational aggression: acts that harm others through damage (or the threat of damage) to relationships or feelings of acceptance, friendship, or group inclusion.
•  This is seen through behaviors such as ignoring someone to punish them, excluding someone socially for revenge, using negative body language or facial expressions, sabotaging someone's relationships, etc.
• Indirect aggression: the bully avoids confrontation using covert behaviors.  In this way, it may seem as though there was no intent to hurt anyone and others may be used as vehicles to cause pain to the targeted person.
•  This is seen in the spreading of rumors, backbiting, “accidentally” knocking over someone's books, etc.
• Social aggression: intent to damage the self-esteem or social status of a targeted individual.
• This can include rumor spreading, backbiting, and social exclusion.

Rather than using physical intimidation as a weapon, relationships are used for leverage.  What could be worse than the threat of loneliness and social isolation as you wander friendlessly through the halls of school?  Hearing lies spread about you to cause you to lose your friends and fall into a downward spiral of lowering self-esteem?  One of the issues inherent in these forms of alternative aggressions is the fact that they can easily be committed under the radar of others.  Teachers are often caught unaware when their students speak with them about this type of bullying and don't know how to deal with it since it is not easily spotted.  When engaging in covert aggression, the bullies often seem like the type of people who would never mistreat someone; it's the perfect disguise for accomplishing as much damage as possible while ensuring their actions are undetectable to others.

Girls in this type of situation often have nowhere to turn; they may feel too ashamed to speak to their parents or teachers about the torment they're enduring because they may feel as though they have failed at a fundamental rite of passage – making friends.  There is also a great deal of uncertainty regarding these alternative aggressions; girls may question, “Did she just bump into me on purpose?;” “Did she roll her eyes at something I said?;” “Is that note she's passing about me?” It's easy to know when someone gives you a black eye, but if you're uncertain whether others are shutting you out or teasing you behind your back, it becomes much more difficult to discuss it with others.  By the same token, many girls withstand emotional abuse from their close friends in order to maintain the inclusion as a part of a group; they fear that the creation of any conflict (including voicing their concerns) will cause them to lose a relationship.  Due to this, anger continues to simmer and issues pile up and are rarely addressed.

Practical Tips & Possible Solutions

It is incredibly important to arm our children, our students, and ourselves with the proper methods of coping with bullying.  This is not simply a rite of passage that children must endure. Furthermore, the issues brought about by bullying can quickly, and dangerously, spiral out of control.  In the next segment, practical tips and possible solutions will be offered to promote healthy relationships.

Cradling steaming cups of coffee, a dozen or so committee members sit around four tables arranged in a square.

“Okay. For the Entertainment session . Any ideas?”

“What about a Muslim Family Feud?”

It gets quiet. A tiny voice asks, “What's Family Feud again?”

Groans erupt from the room. “Are you kidding me?”

Someone else responds kindly. “It's the TV game show with the surveys.”

Another committee member theatrically comments, “And the survey says!”

“OH! Give me a break. It's 7 o'clock in the morning!” Muffled chuckles ensue.

“It could help us be different than all the other conventions,” says one committee member after much thought.

“But if we're gonna have 2,000 people in the audience, it might get really rowdy.”

“True.”

“But it's definitely more entertaining than our Jeopardy idea.”

“Also true.”

Noor Suleiman's pen hovers over her convention notebook. The first page preserves the minutes of the very first convention planning meeting. It's dated January 2011. Thirteen months of intense planning later, Inspiring American Muslim Youth, or IamY, stands as a youth-led convention committee branching out for national support. Noor is IamY's meticulous secretary, and perhaps she knows better than anyone how far the committee has come. The drastic increase in action items as the convention date creeps closer is one visual indication.

Reaching a stalemate, Noor and the other committee members pause and look to Emad Hamdeh, the convention committee CEO. Only the slurps of coffee and tea are heard. “I think it's a good idea. But we'd need a really good family to make it fun. Look for two willing families that'd work.” The meeting is only two hours long, and Hamdeh knows there are still several other things to discuss. He pauses briefly for any objections and then plows on. “Alright, the next thing…”

By The Youth about Youth Issues

The two day family convention will begin on Saturday, March 17 and end Sunday afternoon. Located near what was once known as Giants Stadium, the IamY convention will take place at the Meadowlands Sheraton Hotel in East Rutherford, NJ. With a powerhouse line-up of speakers, an appearance by the Deen Show, an Art Gallery and Auction, bazaar, and a full-fledged separate babysitting program, IamY seeks to be an unforgettable convention.

Emad Hamdeh, the youth director of New Jersey's Islamic Center of Passaic Country, first proposed the idea in March 2011 as a way to provide Tri-state youth with a challenging project of their own. Inspired by ICNA, ISNA, and other conventions, he understood that organizing an event of this magnitude would require community members who exhibited commitment, responsibility, and, most importantly, concern for the Muslim ummah to take on the task. Despite a slow start, things soon picked up pace and committee members began to contact scholars, brainstorm potential themes, and procure a venue. But the journey wasn't without its setbacks. Originally planning for an audience of 5,000, the committee had to downsize because the venues just weren't big enough in the appropriate area.

“It was kind of dissappointing, but alhamdillah, we got through,” says Bayan Abbasi, IamY Speaker Liason. Abbasi juggles full time college coursework while simultaneously working for IamY. When asked why she'd spend her time scrambling after speakers, arranging registration drives, and giving up Saturday mornings, she says, “Every moment I have is blessing from Allāh , if I don't spend it this way, what other way is there?”

The rest of the team are also college students with their own set of responsibilities and commitments, but they all heartily agreed to receive an endless stream of e-mails, attend innumerable early morning meetings, and deal with the many setbacks that inevitably come along the way. What the IamY committee lacks in experience, it makes up for with its unwavering determination and contagious enthusiasm.

Significance of IamY

Hamdeh stresses the significance of IamY as an entirely youth-organized endeavor.  When asked about his motive behind spear-heading IamY, he answered, “It's time that the youth take the initiative and lead the community.  This convention is an outlet for the youth to have their issues highlighted, as they see fit.  Most conventions have separate parallel programs for youth, while others attend the regular convention. IamY seeks to bridge the gap and have the entire community and family focus on important issues youth face.  The youth have a lot of energy, creativity, and zeal. I decided to channel that to create a project that will have a positive outcome.”  True to his word, Hamdeh leaves much of the decision-making for the convention in the hands of those less than the age of 25.

Committee members know first-hand the challenges Muslim Americans face growing up in the United States post 9/11. Many of the student organizers hope to utilize the convention, the invited speakers, and the addressed topics as a way to answer their own burning questions about their faith. What are our duties as both citizens of the United States and as Muslims? Is there a clash between the two? The convention theme is fittingly, “My Identity, My Tomorrow.” Their message is clear. Without knowing who one is, there really can be no future. And if the youth have no future, where does that leave the Muslim community?

An important component of IamY is the “trickle-down effect” they hope to create.  The name, “Inspiring American Muslim Youth” reflects the organization's mission and vision.  Through their convention, IamY seeks to empower Muslim youth as leaders in their individual communities in both the religious and public realm so that they may “inspire” others.  A chain reaction results and an abundance of benefit flows into communities across the nation. After all, communities are built up of societies, and societies are built of families. By reaching out to families and educating them about the different dilemmas that plague their children, IamY hopes to rejuvenate the Muslim community and ultimately pave the way for a brighter, more successful future.

With less than a month until opening day, the excitement is palpable amongst organizers and convention registrants alike. IamY committee members labor tirelessly to finalize all the details and crank up advertising. Though feedback from the community has mostly been positive, some have complained about the timing. Many people, however, can be seen talking energetically about the convention and the powerhouse speakers who are invited. Some generous community members have already offered to volunteer as security guards, baby-sitters, and aids during the convention. Indeed, a lot of work awaits the IamY committee as March 17th nears.  However, the community's increasing enthusiasm as speaker and entertainer details are released propels the committee to ensure the convention is as enjoyable and educational experience as expected!

Islamic microfinance is becoming an increasingly popular mechanism for alleviating poverty, especially in developing countries around the world. The Islamic finance industry as a whole is expected to reach over $2 billion dollars in 2012 and is a continually growing sector due to its ethical principles and prohibition of riba (interest).

The concept of Islamic microfinance adheres to the principles of Islam and is a form of socially responsible investing. Investors who use their wealth for Islamic microfinance projects only involve themselves in halal projects which benefit the community at large. Such projects include zakat, which is charity based, or trade and industry projects to develop a country's economy.

The mechanism of lending in Islamic microfinance differs from conventional microfinance due to the prohibition of riba. Unlike conventional microfinance, Islamic microfinance offers an interest-free way to give small loans to people who are poor and in need. One key method of lending is through the Islamic financial instrument, qard'l-hasan, which is a loan that has been extended by the lender on a goodwill basis and the borrower is only required to pay the exact amount borrowed without additional charges or interest. The Quran clearly encourages Muslims to provide qard'l-hasan, or benevolent loans, to “those who need them”:

“Who is he that will give Allāh qard'l-hasan? For Allāh will increase it manifold to his credit.” (57:11) “If you give Allāh qard al hasan… He will grant you forgiveness.” (64:17)

At a time when poverty is still prevalent around the world, there is no better solution than opting for funding which can provide benefits to a poverty-stricken community and help to rebuild economies.

Islamic microfinance gives the investor a chance to get involved in worthwhile projects which could essentially play a significant role in targeting poverty and alleviating it in many countries around the world. Islamic microfinance primarily relies upon the provision of financial services to the poor or developing regions which are subject to certain conditions laid down by Islamic jurisprudence. It represents the merging of two growing sectors: microfinance and the Islamic finance industry.

It has the potential to not only be the solution for an increased demand to help the poor  but also to combine the Islamic socially responsible principles of caring for the less fortunate with microfinance's ability to provide financial access to the poor.

Unleashing this potential could be the key to providing financial stability to millions of less privileged people who currently reject microfinance products that do not comply with Islamic law.

Many regions around the world have already created tailor-made Islamic microfinance programs, either through Islamic banks or Islamic microfinance institutions to cater for dealing with poverty.

Abdul Latif Jameel Company Community Service Programmes (ALJCSP) in the Middle East has utilized Islamic microfinance applications such as qard'l-hasan in order to provide financial support and empower low income women in the UAE so that they can endeavor to improve their standard of living.

Zubair Mughal, Chief Executive Officer, AlHuda Centre of Islamic Banking, said in a statement that, “In the wake of the current financial crisis all around the globe, Islamic microfinance has gained even more importance due to its transparency and sustainability. Islamic microfinance becomes an effective tool for poverty alleviation.” (Micro Finance Africa).

Utilizing Islamic financial instruments such as Murabahah and Musharaka to help in facilitating Islamic microfinance can not only spur the Islamic microfinancial sector but can also increase the options of Islamic finance and make it more accessible to poverty stricken countries.

While poverty in the Muslim world is widespread, Somalia is shouldering more than its fair share of the crisis. The famine which hit Somalia in July 2011 resulted in the worst food crisis that Africa has faced since 20 years. The United Nations had confirmed that famine does exist in two regions of southern Somalia, Southern Bakool and Lower Shabelle. Across the country, nearly half of the Somali population, which is currently 3.7 million people, is now experiencing a crisis of food, poverty, shelter and malnutrition.

However, if the population of Somalia had more access to financial services then they would be able to develop their economy and get it back on track. Unfortunately, the options of financial services for alleviating poverty in East Africa are either inadequate or exclusive.

Islamic microfinance has been an unprecedented way to combat poverty which may also provide the affected people of Somalia with a form of economic relief and provide a financial solution to developing countries worldwide.

(February 21, 2012) The Muslim Students Association of the United States and Canada (MSA National) officially expressed its concern today over new allegations that certain elements of the New York Police Department (NYPD) have been spying on local MSA chapters around prominent university campuses including Yale University, the University of Pennsylvania and other prestigious colleges around the Northeast.

According to a recent story in the Associated Press, the intelligence division of the New

York Police Department (NYPD) went far beyond New York's city limits and began to

“trawl daily through student websites run by Muslim student groups at Yale University,

the University of Pennsylvania, Rutgers and 13 other colleges in the Northeast.”
According to the same AP story, NYPD officials spoke with local authorities about
professors in Buffalo and went so far as to send an undercover agent on a whitewater
rafting trip, where he recorded Muslim students' names and even noted within police
intelligence files how many times they prayed on a daily basis.

SEE: “New York Police Department Monitored Muslim Students All Over Northeast”

(Associated Press)

“MSA National has always been an organization willing to work alongside law
enforcement agencies to help keep our communities safe,” said MSA National President
Zahir Latheef. “However, we believe that the NYPD clearly overstepped its boundaries
when it began spying on average American Muslim college students who were simply
taking whitewater rafting trips or innocently participating in school activities at their
college or university campus.”

Ms. Aamna Anwer, vice president of MSA National, further added that, “We at MSA
National actively work to distance ourselves from extreme ideologies of any kind. While
we appreciate the efforts of law enforcement agencies to ensure the safety of all
Americans, we hope that in the future law enforcement agencies will conduct
themselves in a manner devoid of spying on people simply based on religious and racial
profiling.”

The Muslim Students Association of the United States and Canada (MSA National) is a
non-profit organization that strives to facilitate networking, educating and empowering
the American Muslim college students of today to be productive citizens of tomorrow's
global community.

–END—

CONTACT: MSA National President Zahir Latheef, 979-575-5870,
president@msanational.org
MSA National Vice President Ms. Aamna Anwer, 309-335-7665

The Prophet  said:

“There is a polish for everything that takes away rust; and the polish for the heart is remembrance of Allāh.” [Bukhāri]

Then, should we not strive to take the name of Allāh in all our actions and spend our idle time making tasbīḥ?

He  said:

“Allāh says: I am to my servant as he expects of Me, I am with him when he remembers Me. If he remembers Me in his heart, I remember him to Myself, and if he remembers me in an assembly, I mention him in an assembly better than his…” [Bukhāri & Muslim]

Indeed what better thing would there be than to have your Lord remember you?

The Qur'ān says on this subject:

“And remember the Name of your Lord and devote yourself to Him with a complete devotion.” [Al-Muzzammil  8]

“Those men and women who engage much in Allāh's praise. For them has Allāh prepared forgiveness and a great reward.” [Al-Aḥzāb 35]

“Those who believe, and whose hearts find comfort in the remembrance of Allāh! ” Behold in the Remembrance of Allāh do hearts find satisfaction.” [Al-Ra'd 28]

So continuous dhikr (remembrance of Allāh) not only polishes our heart and cleanses it, but also serves our case in the court of Allāh on the day when we will need it most. In addition, it helps our hearts find comfort which most of us try to seek daily through various means.

The Qur'ān also warns us:

“And whosoever turns away from the remembrance of the Most Beneficent (Allāh), We appoint for him Shaitan (Satan – devil) to be a  companion to him.” [Al-Zukhruf 36]

“O ye who believe let not your riches or your children divert you from the Remembrance of Allāh if any act thus, the loss is their own.” [Al-Munāfiqūn 9]

“…And whosoever turns away from the Reminder of his Lord, He will cause him to undergo a severe Penalty.” [Al-Jinn  17]

“And keep yourself (O Muhammad) patiently with those who call on their Lord morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.” [Al-Kāhf  28]

Thus, we should try and spend as much time in dhikr and make it a habit to remember Allāh.

This is a beautiful part of a lecture (in Arabic with English subtitles) by Sheikh Salih Al-Mughamisi, Imam of Masjid Al-Quba in Medina.

Related articles:

How to Acquire the Love of Allāh (SWT) (muslimmatters.org)
How Does One Soften Their Heart? (suhaibwebb.com)
Taqwa – Consciousness of Allāh (discomaulvi.wordpress.com)

“Arabs are so extreme,” an Arab woman interjected, “Everything is harām to them.” “Americans are much better,” another woman agreed, “They're the only men worth marrying.”

At the last comment, unease knotted in my stomach…

Like most people, my friends and I enjoy the lighthearted discussions that allow us to look at our cultural flaws and critique them.  But recently, amidst this sort of talk, I find myself growing increasingly uncomfortable.  Perhaps I'm being oversensitive. I've certainly considered this possibility.  But careful introspection suggests that Allāh is simply answering my oft-repeated supplication…

O Allāh! Make me love what you love, and make me hate what you hate.

And no matter how much I tell myself that our talk is harmless, that there's nothing wrong with having a “good laugh” every now and then,  there remains in my heart a wavering that tells me this talk isn't amongst the speech beloved by Allāh …

Once when the Prophet was asked about righteousness, he said, “Consult your heart. Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and sin is what creates restlessness in the soul and moves to and fro in the breast, even though people give you their opinion (in your favor) and continue to do so,” (Ahmad and Al-Darimi).

I certainly don't think it's contrary to righteousness to critique ourselves from time to time.  Surely, there are even moments when we may find humor in our faults and ignorance.  The famous story of how 'Umar b. Al-Khaṭṭāb laughed as he recalled eating his “date god” during his pre-Islamic days makes that point quite clearly.

However, there is a marked difference between having a healthy sense of humor or engaging in necessary self-analysis and being condescendingly judgmental — even if we imagine ourselves as part of the group we are judging.

Allāh says,

“O you who believe! Let not a group scoff at another group. It may be that the latter are better than the former. Nor let [some] women scoff at other women. It may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How ill-seeming is it to insult one's brother after having faith. And whosoever does not repent, then such are the wrongdoers.” (Al-Ḥujurāt, 49:11)

We often think of this āyah as referring to scoffing at the other—a group wholly disconnected from ourselves. But even if this is the case, Allāh does not limit this “other group” to those who share no common traits with us.  As such, it is quite possible that those whom we are cautioned against mocking share our race, ethnicity, or background.

Moreover, most times when we are speaking with condescension about “our” culture or ethnic group, we are excluding ourselves from “our” group. Thus, even if we never take time to analyze the implications of our scoffing, our condescending speech suggests that we imagine ourselves as “remarkable exceptions” to a “deplorable rule.”

***

“I would never marry my daughter to a Black man,” an African-American woman shared honestly as we sat amongst a group of mostly Black Americans.

“And I would never let my sons marry a Black woman,” another African-American woman responded quite brusquely.

I grew quiet, and again I felt that knotting in my stomach. Then who amongst our children will marry at all? I wondered. I found it quite sad that these women had memorized Qur'an, studied Islam from scholars, and were actively engaged in da'wah, yet they somehow missed a quite basic point of human righteousness…

That “good” or “bad” is determined by the state of one's heart and commitment to righteous action—regardless of the color of their skin.

***

“My parents are so racist,” an Indian woman told me once after saying she would never marry a man from her country, “They would never let me marry outside my culture.”

“And why can't you marry a righteous Indian man?” I'd asked. “Allāh has placed righteous people amongst all cultures. Why can't your future husband be from yours?”

I then added, “Make du'ā'. Certainly Allāh is capable of making your spouse someone whom you and your parents approve of.”

***

“A righteous woman is a righteous woman,” my husband said once in response to some brothers expressing disdain for marrying women of a particular ethnic group,  “And an unrighteous woman is an unrighteous woman.  And if a woman isn't righteous,” he added, “it doesn't matter what race she is.”

Unfortunately, this is not the lens we use to view the world. Rather, it has become quite “in vogue” for us to cast judgments based primarily (if not solely) on race, culture, and ethnicity—especially if we happen to be part of these groups. What's most heartbreaking is that amongst many of us, this form of self-hate is associated with practicing “true Islam”—as if Allāh is asking us to leave racism and nationalism that harms others only so that we may inflict this same harm on those who look like us.

Allāh says,

“…And [reverence] the wombs [that bore you]. For Allāh ever watches over you.”

(Al-Nisā', 4:1)

And what are these wombs if not our parents, homes, and cultures from whence we all come? And how do we imagine that we can attain righteousness by scorning those whom Allāh chose to nurture us from young? Is this not one of the greatest forms of ingratitude to our Creator?

Yes, we will certainly find amongst all people—especially amongst ourselves—much that needs to be improved, rectified, or even shunned. But if Allāh graces us with knowledge such that we see the faults of our people, this is not an opportunity to scorn or mock the wombs that bore us; rather, it is an opportunity to show patience and gratitude for the favors that Allāh has bestowed on us.

Is it not amongst Allāh's innumerable bounties that He provided us with parents, homes, and cultures at all?

Allāh says,

“Verily, Allāh is full of bounty to mankind, but most of them are ungrateful.”

(Yūnus, 10:60)

So let us not rush to express hatred and scorn for the bounties that Allāh has bestowed on us—even when these earthly bounties come with human fault and erred cultures. Instead, let us be thankful for these favors—through showing patience with the faults of others (even if these “others” are from our own race, ethnicity, or culture) and through showing gratitude for the good within ourselves.

Like racism toward the “other”, racism toward the self is what deserves our scorn—no matter how “in style” it is amongst some Muslims to harbor bigotry toward the wombs that bore them.

Surely, for the believer, reverencing the wombs that bore them—like living a life of patience and gratitude—is always “in style”.

Umm Zakiyyah is the internationally acclaimed author of the If I Should Speak trilogy, and the novels Realities of Submission and Hearts We Lost.  To learn more about the author, visit themuslimauthor.com or join her Facebook page.

February 20, 2012

Message from Yale University President- Richard Levin

I am writing to state, in the strongest possible terms, that police surveillance based on religion, nationality, or peacefully expressed political opinions is antithetical to the values of Yale, the academic community, and the United States. Also I want to make sure our community knows that the Yale Police Department has not participated in any monitoring by the NYPD and was entirely unaware of NYPD activities until the recent news reports.

Read rest here

As news breaks out about the New York Police Department surveillances of Muslim Students across the East Coast, Rutgers University Muslim Alumni Association has been active in engaging in dialogue with the Rutgers Administration to ensure the safety of all students and faculty members as well as launching a “Know Your Rights” campaign for the student body on the campuses to make sure that student safety is not compromised and that the university remains a safe place for students to share their views. Rutgers University is the state university of New Jersey and the largest institution of higher learning in the state.

Click on the images below to view the original.

مكة المكرمة by Aisha M. Al-Othman

Dome of the Great Mosque of Cordoba, by Salman Jafri. A handful of predominantly Moorish features remain at the Great Mosque of Cordoba. Amongst them is the view one has of the dome that sits atop the mihrab (prayer chamber). I was able to borrow a friend's wide-angle lens and take this photo during the midday when light was entering through the designs.

By Acizane

Meditate, by hűlya

Dome of the Rock Mosque Exterior, Haram esh-Sharif, Old City, East Jerusalem, Occupied Palestine. By Jodah Jadallah.

By Mansour Ali

my father, by anickue

first light of the day, by Rafy Sugiri

Visit the MuslimMatters Flickr group to view the other entries…

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Note: all the images presented in our Islamic Art feature are copyrighted to the original producers. Do not reproduce them without seeking their prior consent.