Disclaimer: Though the message is sincere and heartfelt, the details are not meant to identify one specific individual (i.e. the author) but rather to represent real niqaabis around the world.

Dear Mona,

As much as you no doubt think that you are doing great good by appointing yourself as a champion for (or against? You’re a bit confusing on that point) Muslim women who wear niqaab, I’d appreciate if you stopped and listened to me first.

I am a Muslim woman who wears niqaab, and I neither believe that I am the paragon of virtue nor live in fear of Hell should an inch of my skin be seen in public. I am neither oppressed nor invisible. I do not consider myself so beautiful that I must cover myself to save men from temptation; nor do I believe that men are sex machines who will be turned on by the tip of my nose or the curve of my ear. I am not ignorant or brainwashed. I am not Salafi or Wahhabi.

I am a Muslim woman.

You say that niqaab has been made into the pinnacle of piety. There may be some people out there who say that, but I don’t believe God says that. In fact, God says that none of us are safe from Hell just by doing one specific action or another. Earning Paradise and protecting ourselves from Hell is an ongoing process, a constant struggle 24/7. I don’t feel that wearing niqaab has earned me a ticket to Eden… but I do believe that it’ll help me get that little bit closer.

You say that Muslim women are forced to wear the niqaab in Saudi Arabia. While I don’t agree with anyone being forced to wear niqaab against their will, I don’t see how that has anything to do with me. I don’t live in Saudi Arabia and never have. I live in America and I chose to wear the niqaab despite my parents’ opposition to it and my husband’s unease with it. He was worried that I’d be considered “extreme” and targeted for my beliefs. Turns out he’s right, but just because people like you want to take away my freedom of belief, it doesn’t mean I’m just going to roll over and let you dictate what I should and shouldn’t do or believe.

You say that niqaab makes Muslim women invisible. I have no idea where you got that from, although invisibility has always been the one superpower I’d love to have. As it happens, people can see me pretty well. It’s just that they can’t see every single bit of my skin or physical features. If you mean that I’m “invisible” in that niqaab reduces my role in society and the public sphere, you’re wrong.

I’m a successful businesswoman, who left a thriving career to become an entrepreneur. The company I founded has blossomed and we’re becoming quite well-known in our field. My best friend, who started wearing niqaab after me, is a high school teacher. She’s been recognized by the school as one of the best teachers they’ve had for several years running. The local Imam’s wife is getting her PhD and volunteers at the women’s shelter – and gets a kick out of going horseback riding on the beach where people’s eyes bug out when they see a veiled Muslim women galloping across the sand.

We Muslim women who wear the niqaab come in all shapes and sizes, of every ethnic, religious, social, and educational background. We are businesswomen and artists; writers and community activists; teachers and stay-at-home mothers; philosophers, intellectuals, and housewives. You have no right to gloss over our places in society, the roles that we have and will continue to fulfill. You have no right to tell me or others that I am invisible when I very much know that I am not.

You say that niqaab objectifies women as sex objects. So does the mini-skirt and tube top. Are we going to ban those too? I don’t deny that some men obsess over women’s bodies – but those men are non-Muslim as well as Muslim. Just as there are men who would prefer that I covered my body completely, there are men who wish I’d walk around half-naked. I don’t wear the niqaab for, or because of, either of them. I wear it for myself. I am not repressing my sexuality nor exacerbating it. I am demanding that you mind your own business about my sexuality, and deal with my ideas, my words, and my actions instead.

You say that niqaab has been the reason that Muslim women have been oppressed in countries like Saudi Arabia and Afghanistan. It’s not. Poverty, illiteracy, government corruption, backwards misogynistic mentalities that have nothing to do with Islam… THEY are the reason that Muslim women have been oppressed. Hijaab, niqaab, and whatever else is used only as a tool to enforce Islamically incorrect ideologies. It is not the root of the problem.

Furthermore, what of countries like South Africa, Mexico, and Britain where the daily statistics of rape, sexual abuse, psychological abuse, peer pressure, and so much more are all forms of crime and oppression against women? Oppression of women isn’t limited to race or religion. Unfortunately, it extends throughout the entire world, across every racial, social and economic spectrum.

You imply that it is only “extremist Salafis and Wahhabis” who wear niqaab or demand it of their women. That’s kinda funny, because I have a Sufi aunt who wears niqaab; and the nice Indian aunty at the mosque is a Deobandi, and she wears it too. The Nigerian convert who campaigns for women’s space at the mosque and demands that Muslim men stop acting like caveman and behave like gentlemen has been wearing niqaab for several years.

I’m sorry that you have had bad experiences with the niqaab. I’m sorry that you’ve had bad experiences with Muslims who insult you.

Sister Hebah Ahmad – the one you debated on CNN – said something really beautiful that I agree with completely: “Mona is my sister in Islam and even though I must disagree when she misrepresents Islam and Muslims, she still should be protected from the tongue of her fellow Muslims.”

That’s how I feel about you. I strongly disagree with what you say about the niqaab and much about what you say about Islam and Muslims in general. But that doesn’t mean I’m going to threaten to kill you, or swear at you, or condemn you to Hell. What I will do is invite you over for coffee at my place, with open arms and a warm smile that you can detect even beneath my niqaab.

Your sister in Islam,

A Muslim Woman Who Wears Niqaab

If you want to see your work on MM, then either email us your images to art[@]muslimmatters[.]org or submit them to our Flickr group.

Waiting, by Mansour Ali

Smiling Scholars at the Our Spiritual Goals in Life lecture at the University of Sidney, by Khaled Abdu 

 A Masjid in Peja, Kosovo; by Jetmir

Panch Baatli (5 Bottles) Eid-Gah, India; by Humayunn Peerzada

Visit the MuslimMatters Flickr group to view the other entries…

—
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.

Honeymoon's over, people – Barack Obama is proving himself to be just as dangerous as Bush (if not worse because he can actually think for himself).

First it was focusing more heavily on military activity in Afghanistan even as he publicly called for an end to the war in Iraq (which is just another lie).

Then it was his determination to get into Pakistan too. Remember the missile strikes that killed at least 20 people, back in the (earlier) days of his presidency?

Now, amongst many more other disturbing reports about the trends appearing in Obama's policies, this is perhaps one of the most worrisome:

The Cyber Security Act of 2009 gives the president the ability to “declare a cybersecurity emergency” and shut down or limit Internet traffic in any “critical” information network “in the interest of national security.” The bill does not define a critical information network or a cybersecurity emergency. That definition would be left to the president.

Click on the link for more on the Cyber Security Act.

What do Obama supporters have to say?

In other, still depressing news:

Terror Arrests: Snitch, Sting, and Controversy

To anyone who's been in a community where such sting operations have occurred, the pattern is disturbingly familiar.

“With considerable fanfare, a steady stream of terrorism busts has been announced by the FBI since Sept. 11, 2001. And in most cases, accusations soon followed that the stings were overblown operations that entrapped hapless ne'er-do-wells. Federal authorities say such arrests save lives.

But what happens to these cases after the media spotlight fades and the noise dies down? And are the snitches involved reliable?”

For those into business, the Toronto Star reports:

Standard & Poor's is launching an index of large Canadian stocks with criteria defined by Islamic law – no companies with businesses in financial services, entertainment, alcohol, pork-related products or tobacco.

The index operator said yesterday the S&P/TSX 60 version, compliant with the Muslim code of law known as sharia, “will create new opportunities for Islamic investors to benchmark their Canadian investments, and for asset managers to create new investment products serving the Islamic community.”

It can be understood, perhaps, in that these are formative years in which children and adolescents are struggling with a huge input of information from the world around them that they can't quite figure out what to do with. These years are recognized as the most difficult years for parents, and for the children too; but for Muslim parents struggling to raise their children upon Islam here in the West, the problems are compounded.

Many concerned parents complain about how their children prefer to remain with unIslamic influences and ignore the parents' attempts to sway them towards coming to the Masjid and being involved with other Muslims. Time and time again I hear the same advice being reiterated, but unfortunately the problems persist. After a while, I wondered if another approach was needed – something a bit deeper and more long-term than one-off youth programs or conferences. Perhaps we need to re-analyse the causes of youthful misguidance, and come up with a more detailed method of reaching out to them.

Here I hope to present my own rudimentary theory of the reasons as to why so many of our younger teens, even those who come from relatively practicing Muslim households, become utterly disinterested in Islam and get sucked into the kaafir lifestyle. From there, insha'Allah we can work harder towards bringing back our lost boys and girls to the straight path.

It's All About You

We're always wondering what we can do to draw our youth back to the Masjid, back to Islam, to engage them and involve them and above all, keep them safe. In order to do this, we need to look at the other side first – what is it about the non-Muslim lifestyle that attracts the kids so much? A lot of the time, it's the attention that they recieve – in a culture that celebrates and promotes individualism to an unhealthy extreme, narcissistic youth are dazzled by how it's all about them. Sure, other factors are involved, such as how the culture appeals to all those budding desires, but when you get down to it, it's mostly about the attention.

That's where we need to start. We need to give our youth attention too, and indulge their narcissism… to a certain point. And above all, in a constructive way.

Know Thyself

We complain about our kids having an identity crisis. To be frank, most of these kids don't even know who they are… forget about who they are as Muslims, they don't even know their own personalities. Much of the time they're just swept up in the latest trends and follow the fickle crowd without thinking about whether they actually like the items they're wasting their money on, or the activities that they throw themselves into just because it's what the cool kids do.

We have to help our youth know themselves. Once they know themselves, once they're confident in themselves and have an idea of their own potential, of what they want to do with that potential, then they will be more solidly grounded and have a better foundation upon which to build their futures.

To be a strong Muslim, one must be a strong person; the key to being a strong person is knowing who you are at your very core, being able to identify your own characteristics and values which will remain unchanged no matter what situation you're put in.

A solid Islamic upbringing from infanthood (as described in this ongoing series) goes a long way in building this kind of strong character, and as always is the first thing that parents must be aware of. However, for those who perhaps were not as Islamically practicing during their childrens' early childhood, and now wish to change their parenting styles and their children for the better, then there are other ways that they can encourage their children to develop and strengthen their invidual characters.

It is now that we combine the teens' desire for attention with the goal of helping them find themselves. Either at home or in a youth group/ workshop environment, our youth need to be invited away from all the clamouring, glamorous outside influences and given the space and time to focus on themselves, on who they are. Have them look deep within themselves, that space where they keep their deepest thoughts and desires, their hopes and fears, their darkest secrets. That space where they as individuals exist on a level where nothing and no one else can reach them except themselves. What do they find in that space?

Remember that soul-searching and personal development isn't something that can be over and done with in a few hours, a day, or even a couple weeks. It is in fact a life-long endeavour – but it is something which must be fostered from a young age, so that there is a solid sense of self that can be analysed and improved constantly.

Castles in the Air

If you ask a five year old, “What do you want to be when you grow up?” you're likely to get a long list that includes astronaut, cowboy (or cowgirl), firefighter, teacher, or even farmer. Ask the same question to a preteen or young teen, and you're more likely to be answered with a blank expression, a careless shrug, and a muttered, “I dunno.”

This particular phenomenon in our youth is a distinct lack of vision. Stemming from the problem of not knowing themselves, our young Muslim teens tend to stumble through school and these important years of their lives in a confused daze. They rarely have a tangible idea of what they want to do with their lives; in this era of technology-centred activities, few of them recognize that they have other talents and skills which can be developed and used for the benefit of mankind.

We need to help our youth open their eyes and realize that there is more to themselves, and to life, than their shallow routine of chasing after the current fad. Teens have to realize that adolescence isn't playtime; it's the stepping-stone towards full-blown maturity and the rest of their lives. So what are they going to do with those lives?

Here is where we need to foster and encourage life visions. What life visions do these youth have? Do they think they'll be able to achieve that 'ultimate end'? If so, how? If not, how come?  How can they achieve those dreams of theirs?

Let's encourage our youth to open their hearts, minds, and eyes, and make their imaginations go wild. Let them build castles in the air!

Tools of the Trade

Life visions are pretty big dreams and it can be easy to be discouraged about them. So, break the “big dream” into a series of smaller, practical long- and short-term goals that can be steadily achieved and implemented. Accomplishing each 'small' goal becomes a stepping stone towards the final vision. As Muslims, our goal is Jannah; reaching that destination, however, requires a lot of work in a lot of different areas and in a lot of different ways.

Every goal of life is reached by utilizing skills and talents; discovering, developing, and strengthening them for maximum benefit. Now that our youth have an idea of what they want to do with their lives, they should also be able to recognize which skills they'll need to reach those goals. It's time for them to do a bit more soul-searching – or rather, talent-searching. What are their talents? What are they good at? What do they love to do? At this present time, how do they utilize those skills? How can they develop and improve these abilities? In the long term, how can they use these skill sets to reach their goals?

Another important point to remember is what the old proverb says: “Idle hands/minds are the devil's workshop.” Too much free time causes our youth to seek out activities to stave  off boredom, and these activities tend to be of the dodgy not-very-halaal kind. One way of killing two birds with one stone is to enlist these youth in serious activities at the masaajid; that is, coming up with ways to give the teens a chance to practice their skills in a work-like environment that benefits both the youth, and the masaajid themselves. However, make it something serious – actually pay the youth for their work, instead of doing it on a volunteer basis, as that gives the tasks the appearance of a chore rather than attracting the teens. Not only will the youth learn the basics of business and apprenticeship, but it gives them a far better environment to work in than the usual options of fast food and retail.

Strong and Free

In a nutshell, the above is part of what I percieve to be a rough guide/ method to dealing with the problem of lost, apathetic, confused Muslim teens who are sucked into a culture of shallowness, vanity, and selfishness. We have a group of kids who have so much potential, who could be the next great leaders of this Ummah, if only we could unplug them from their iPods, unhook them from their video games, and drag them away from the latest sales at the mall.

Our youth can be – and will be, insha'Allah – strong and free, secure in their identities as Muslims and their own unique personalities. In their submission to Allah, they will be empowered to becoming the next generation of movers and shakers, those who will improve the state of this Ummah in every field.

We just need to guide them away from the distractions of this dunyah and engage their hearts, minds, and souls…  all we have to do is give them the time and attention that they crave, and that they need so that they may become the kind of glorious personalities they have the potential to be. It will be, and is, a long, hard road for parents, the youth, and those of us who have dedicated our lives for the sake of Allah to strengthen this Ummah; but insha'Allah the payoff in both this world and the Hereafter will be worth every agonizing moment of it.

May Allah guide our lost boys and girls, and guide us all, to the Straight Path; to that which is best for us all in this world and in the Hereafter; and to that which is most pleasing and beloved to Him, ameen.

It was big. It was glossy. It was colourful. It kinda looked like LouLou or Glamour or some other teen girl magazine… except that it had… it had… it had a hijaabi on the cover! It was… Muslim Girl Magazine.

“To Enlighten, Celebrate and Inspire.” A magazine for Muslim girls in the West, showcasing their realities and encouraging them to greater heights.

I admit it, I'm a sucker. They got me at 'Muslim Girl Magazine.' I grabbed it, stared at it some more, and then folded it to my chest with the kind of emotion you usually feel when you've finally met someone whom you dreamt of for years, and now here they are right in front you. And then I had to fork out sixteen dollars to take it home, but what the hey. My joy at finding a fancy magazine aimed towards, and featuring, Muslim girls blinded me to any concern about dents to my wallet. There was also some vague notion about my duty to the readers of MuslimMatters to bring attention to and analyse relevant media issues… but mostly I was just excited.

I paid. I took it home. And then I experienced the sinking feeling of disappointment that you experience after you find out that the person you dreamed of meeting, whom you've now finally met, isn't really what you were expecting or hoping for after all.

Before I launch into a ruthless and scathing critique, let me first say that I think the premise of the magazine is wonderful, and I commend its creators for marshaling the resources and talents to put together such a professional and high-quality publication. The layout is fantastic, the photography is top-notch, the entire thing is impressive and, at a glance,  it's almost everything I dreamed that a Muslim girl's magazine would look like.

Until you get to the content.

The Good Stuff

Let me be fair and at least give credit where credit is due. The magazine begins with an editorial introducing the issue's theme, which is Ramadhaan. Features included in the magazine were the “Ask A Girl!” column's thoughts and tips from readers on how to kick bad habits during Ramadhaan; medical experts' suggestions on how to eat well, stay healthy, and benefit from fasting in every way; a reflection on the spirit of Ramadhaan; and a report on the growing phenomenon of high school and university Fast-A-Thons, sponsored by the Muslim Students' Associations. Fun pieces included a “Ramadhaan I Am” quiz, a “Top 10 Ramadhaan Resolutions” list, and short anecdotes submitted by readers about their Ramadhaan experiences with friends, family, and school.

Additional pieces of the magazine also caught my interest, and I read them carefully. The “Muslim Girl Mailbox” surprised me somewhat, as it revealed how diverse the magazine's readership really is - from an Indian Catholic girl and a non-hijaab wearing 'average Muslimah' to munaqqabaat. An interview with a Muslim girl studying martial arts with her father and uncle was enjoyable, as it reminded me of my own brief stint in the field. Also appreciated was a full-length interview with sister Ingrid Mattson, who had just been elected as president of ISNA, as well as a short article titled “Finding the Prophet in His People,” by sister Ingrid herself.

Other commendable sections included a Health & Lifestyle Q-&-A column, a feature on cybersafety for Muslim girls, and a full-length report on the admirable work of a Muslim girl who single-handedly founded a non-profit charitable organization for Iraqi children whose lives were devastated by the war. A multi-cultural recipe corner had me drooling. Finally, the travel section was great (a tour through Turkey), and I really liked a cute little page titled “GirlSpace,” about the girls and their relationship with their masaajid.

The Bad Stuff

With all the good stuff in the magazine, I thought at first that the bad stuff would be minimal, or at least easy to gloss over. As I kept going through the magazine and thinking about its readers, however, I just couldn't let it go.

First of all, I was disappointed with the fashion spread. I'm as taken by sparkly shiny pretty things as the next girl out there, but personally I didn't think that a fashion spread featuring made-up, de-hijaabed girls was quite appropriate. Okay, I get the whole “not all Muslim girls wear hijaab” and “modesty is the key, just keep covered and you can still look gorgeous!” thing, but I still don't agree with it. There are many other ways to showcase pretty clothes with showcasing the pretty girls along with them.

What I found even more upsetting, though, was the inclusion of product and media reviews that not only mentioned, but praised, musicians and other other dubious, if not outright haraam, characters/ behaviours. There's an entire spread on “Grammy Award-winning Songwriter Zuriani Zonneveld,” a page dedicated to music as part of the “Hot List” section, and a review of the TV show “Gossip Girls.” As someone involved in trying to encourage young Muslim girls to not listen to music and pursue more halaal forms of entertainment, I didn't appreciate this publication – which should be helping me out here – giving a totally contrary message.

Nor was I impressed with “Muslim Girl of the Month,” and “Muslim Girl International,” where the girls featured weren't exactly what I'd encourage my girls to look up to and follow. No doubt, it's great that Muslim girls are getting more exposure and in a positive light, but I for one do expect that practicing Islam is one of the main requirements in order for someone to be considered a role model.

Conclusion

The magazine has a lot of promise and potential and does deliver some measure of material that is quite impressive; however, it also has an undeniably “progressive/ modernist” slant to it which I find a major drawback. As much as I love seeing a magazine aimed at Muslim girls, employing techniques that other mass media use to draw in the readers, I would be very, very hesitant to recommend this magazine to Muslim girls. It may, perhaps, be a way of inviting and attracting the attention of those interested in Islam, or those with only a tentative connection to the Deen; but I do think that for the majority of Muslim families who are trying to encourage their daughters and sisters to be stronger, this isn't the best magazine for them to turn to.

While I think that MGM is indeed a ground-breaking publication in that it's dared to try something utterly different from the mainstream media in terms of content while relating to it in style, the mentality behind it isn't one that I support. Insha'Allah, I hope that in the future there will be more Muslim-centred publications that combine a solid, more Deen-y agenda with an element of fun and fancy, that can have a greater, more positive effect on the Muslim girls of this Ummah.

Next up: A review of SISTERS magazine!

New Muslim Cool:

A special treat for MM readers: exclusive pictures from the Museum of Islamic Artifacts in Makkah (actually, I don't know what the museum's real name is, but this will do). As some of you know, my family and I were able to go for 'Umrah in March, and as part of our trip we were able to visit both the Kiswah factory, and the museum, al-Hamdulillaah.

Below are pics of the Haramain, the Kiswah factory (where they make the covering for the Ka'bah, from beginning to end), and artifacts from the museum in Makkah.

Edit: Amatullah has added her pictures as well, including Mount Uhud, Masjid Nabawi, the Qur'an Arc bridge and the Kiswah Factory.

Part One: Masjid Quba, The Haramain, and a Camel at 'Arafah

Part Two: The Kiswah factory.

• This is where they make the covering of the Ka'bah, from beginning to end. The first two pictures of machines show the silk being spun and woven into cloth (the silk is bought raw, and dyed, spun, and woven at the factory in Makkah).
• The design is then drawn upon the cloth and the outline is embroidered. The more heavily embroidered sections are raised by laying thick white cord over the outlines and sewn on with yellow thread.
• The embroidery continues, with the final layers being sewn with thread of pure gold and silver.
• Although not shown, a special machine is used to embroider the rest of the Kiswah – what looks like plain black cloth is, upon closer inspection, actually decorated with black-on-black silk thread. The Name of Allah is repeatedly embroidered all around.
• Facts: In previous times, the Kiswah used to be made in other lands, including China and India (famed for the quality of their silk and textiles), and transported to Makkah. It used to come in other colours as well, including red and green. Nowadays, everything is done within the one factory in Makkah, from beginning to end.

Part Three: The Museum

• The museum is an amazing place, containing rare photos and ancient artifacts from the Haramain that go back to the time of the Khulafaa' ar-Rashidoon. Unfortunately most of the pictures my brothers took came out quite blurred, so I was able to salvage only a few to show here. Nonetheless, it was amazing to see how each ruler of the Ummah, throughout Islamic history, made their mark through contributions to the architecture and decor of the masaajid.

Picture descriptions, in order:

• A tiny scaled model of the Haram in Makkah, depicting its latest expansion. Older models showed how previous Kings of Saudi added to the construction and changes (for example, people are now unable to go down to the Well of ZamZam).
• An illustration of the interior of the Ka'bah. An old teak staircase mounted on wheels, to allow it to roll up to the side of the Ka'bah.
• A spiffy gate thing. I don't remember when it was made and used, or what it was even for. Sorry!
• An old covering of the Black Stone. An old Kiswa weaving machine.
• Three ancient tiles, commissioned by various rulers. A couple of the tiles were records of the sultans' lineages and titles.
• An original copy of one of the Uthmani masaahif. Finally, one of the old covers of the ZamZam Well.

Upon receiving the book from the publishers (TSAR books, whom I thank for sending me a copy), I admit that I was extremely suspicious and cynical of what it might contain – my opinion of Canadian Muslims is, unforunately, rather low after having seen what it is that it is produced by them in the media. The majority of those who have any presence in the public eye tend to be either of the 'progressive' strain or cringe-inducingly wishy-washy (feel free to bash, flame, and lynch me now…).

I digress. The book, as I said, is a collection of essays – 11 of them, titled and authored as follows:

• Muslims and the Rule of Law; Haroon Siddiqui
• Bearing the Name of the Prophet; Syed Mohamed Mehdi
• Knowing the Universe in All Its Conditions; Arif Babul
• Raising Children in a Diverse World; Rukhsana Khan
• Islamic Theology and Moral Agency: Beyond the Pre- and Post-Modern; Anver M Emon
• Muslim Girl Magazine: Representing Ourselves; Ausma Zehanat Khan
• Towards A Dialogical Discourse for Canadian Muslims; Amin Malak
• Islamic Authority: Changing Expectations Among Canadian Muslims; Karim H Karim
• A Case of Mistaken Identity: Inside and Outside the Muslim Ummah; Anar Ali
• Victim or Aggressor? Typecasting Muslim Women for their Attire; Natasha Bakht
• Politics Over Principles: The Case of Omar Khadr; Sheema Khan

It is difficult to make a judgement of the entire book, to label it as either “good” or “bad.” From an 'aqeedah point of view, my worst suspicions were confirmed – Ismailis, progressives, and flat-out atheists were the majority featured, with the exception of the slightly more 'mainstream' Haroon Siddique, Sheema Khan, and children's author Rukhsana Khan. However, it must be noted that most of the essays did a surprisingly good job at not portraying their chosen topic with too much of a slant towards the author's ideological leaning (with the except of “Bearing the Name of the Prophet,” which I found to be absolutely ridiculous and nonsensical).

Political/ Media

Three of the essays dealt specifically with mainly political issues, drawing on well-known incidents involving Canadian Muslims. Haroon Siddique's Muslims and the Rule of Law, Natasha Bakht's Victim or Aggressor? Typecasting Muslim Women for Their Attire, and Sheema Khan's Politics Over Principles: The Case of Omar Khadr were all excellent.

Muslims and the Rule of Law covers the presence of Islamophobia in Canadian politics and media, discussing such high-profile cases as the Maher Arar tragedy, the 'Shari'a court' controversy, the infamous Maclean's brouhaha,  the disturbing Quebec “reasonable accomodations” xenophobia, and much more. Siddique did a fantastic job in analysing the coverage of these incidents in the media, and the political and social responses that were broadcast all over the country. He criticizes and refutes the popular Islamophobic arguments found both in the media, political statements and actions, and amongst the general Canadian population; effectively using Canadian law, examples of  anti-hate and hate-speech incidents from Canadian history, and plain old logic to point out the many faults and inconsistencies of the Islamophobic arguments. The essay concludes with the warning that unless anti-Islam and anti-Muslim sentiments are effectively combated, the very nature of Canada's tolerant and inclusive foundations will be destroyed.

I strongly recommend Sheema Khan's article Politics Over Principles: The Case of Omar Khadr for its excellent coverage of one of the most tragic ongoing events in Canadian history. She discusses the background of the case, the latest developments as of publishing date (2008), and the huge waves it has caused in the fields of law, human rights, and politics. Her essay is one of the most comprehensive summaries I have read so far on the subject, drawing upon indisputable sources and emphasizing the shocking oppression being perpetrated in a land that claims to stand for justice and freedom.

Victim or Aggresor? Typecasting Muslim Women for Their Attire by Natasha Bakht was, to me, surprisingly good. She discusses the contradictory stereotypes put out by the media in their coverage of Muslim women, specifically Muslim women who wear hijaab. She lists and refutes the attitudes we have found common in media presentation of Muslim women, specifically those of “Protecting Muslim Women from the dangers of hijaab” and “Protecting Canadians from fraudulent Muslim women.” She refers to the flurry of anti-hijaab bans in the field of sports, and the absurd veils-and-voting incidents. Her analysis of “unhelpful Muslim responses” is also spot-on, pointing out the danger of self-appointed 'Muslim representatives' such as the Muslim Canadian Congress who make matters worse when they issue statements declaring that hijaab is simply a patriarchial tool to control women.

Spirituality/ Philosophy

My reaction to the two essays, “Bearing the Name of the Prophet” and “Knowing the Universe in All its Conditions,” were mixed. The former annoyed me intensely, being as it is the insistence of an atheist of Shi'i background that one need not believe in or practice Islam in order to be Muslim. Quite frankly, the piece is a load of hogwash… although it did alert me to the prevalency of the idea of self-identity and (what I perceive as) its absurdity. The idea that one is Muslim simply because they call themselves so, and not because they actually believe in Islam, is about the same as one considering themselves a doctor simply because their father was one. However, I'll save my spiel on this subject for another time.

The other essay, Knowing the Universe in All its Conditions, is by an Isma'ili. Arif Babul, the author, makes it clear from the beginning what kind of faith background he is coming from, which is good to know as he does refer to Isma'ili beliefs and mentalities throughout his article. That being said, however, the essay is actually a personal, spiritual reflection about how the author does not consider his career as an astrophysicist to pose a challenge to his beliefs, but rather affirms them. Once one filters out the skewed 'aqeedah, the essay is quite good and most of it is easy to relate to.

The third article which could be included in the category of philosophy is a rather obscure work titled “Islamic Theology and Moral Agency:  Beyond the Pre- and Post-Modern.” To tell the truth, I struggled to get through it without falling asleep, as discussions on qadaa wa'l qadr and its nuances as debated amongst the Mu'tazilah and Ash'arites are not my cup of tea. Sheikh YQ might be interested in it though :)

Muslim Identity in the West

The rest of the essays touch upon the general theme of Muslim identity in the West – raising a family, creating Muslim-friendly media, personal reflections, interactions between the Muslim community and non-Muslim society, and the changing internal views of members of the Muslim community.

A Case of Mistaken Identity: Inside and Outside the Muslim Ummah by Anar Ali was not particularly impressive – a short musing by an Ismaili about growing up as one of the few coloured people in his school; feeling unrepresented by self-appointed spokespeople of Muslims such as Irshad Manji; and his personal experience in writing a children's book about Ismailis.

In Raising Muslim Children In A Diverse World, Rukhsana Khan reflects upon the difficult, yet not impossible, task of bringing up Muslim children who are aware of their non-Muslim surroundings but firmly grounded in their Deen. She shares stories of her own childhood, and from the journey that continues as she raises her own children in Canada. Her personal anecdotes make us aware that no matter how many times the issue is discussed, Muslim families in the West continue to struggle with the challenges of Islamic parenting in a non-Muslim society. Overall, the essay is good and great to share with non-Muslims who may be interested in the challenges that Muslim parents face in the West.

Muslim Girl Magazine: Representing Ourselves by Ausma Zehanat Khan is a look at the background and birth of Muslim Girl Magazine by one of its founders and editors. I was particularly interested in this article as I once purchased a copy of the magazine to review for MM (my apologies for not having gotten around to it yet), and have a lot to say about it. It was, as expected, a summary of how a group of people felt that the views of Muslim girls were either being sidelined or skewed, and that a new medium was required to fully represent them. Thus was Muslim Girl Magazine born for the Western Muslim teenage girl… to “enlighten, celebrate, and inspire.” Stay tuned for my own full review of the magazine, coming to MM sometime in the future (more likely distant than future), insha'Allah.

Towards A Dialogical Discourse for Canadian Muslims by Amin Malak is a discussion of how Canadian Muslims can reach out, connect, and dialogue with other Canadian citizens as a means to overcome anti-Islamic sentiments and prejudices in general. Basically, it goes on about the responsibilties of Muslims and non-Muslims alike to overcome isolationism, extremism, and stereotypical cliches. I personally found the essay tiresome, if only because this is a topic which has been discussed to death both in the Muslim community, in interfaith/ inter-community dialogues, and online. Nonetheless, it was nice to see these oft-expressed thoughts and sentiments being put down on paper and through a medium that will reach out to a wider audience (although it contains a distinct flavour of modernism/ progressiveness that I find distasteful).

Islamic Authority: Changing Expectations Among Canadian Muslims by Karim H Karim was another one of the “meatier” essays which caught my eye. It actually happens to be a summary of a research project that the author was involved in; the findings of which have since been publicized in various media articles including this one in the Toronto Star. The essay examines the way that Canadian Muslims/ Western Muslims in general view 'Islamic authority' (that is, the leaders and sources of Islamic knowledge in the Muslim community) and the attitude that they extend to them.

The focus is on the shift of mentality from the 'back home'/ traditional attitude of trusting fully in the words of the Imam/ Sheikh/ Maulana/ Mufti, to a new way of dealing with Muslim leaders – critically, often doubting or challenging their qualifications and their ability to comprehend, understand, and deal with the context of Muslim life in the West.

The study, conducted in Canada, the U.S., and the UK, asserts that “The faithful no longer continue to think of traditional authorities in the same manner as in the past. This appears to be happening because they tend to have more education than religious authorities, enjoy access to primary intellectual sources of Islamic traditions, continually come into contact with new ideas, and are able to use communication technologies to discuss religious issues over vast distances.” The article expresses findings which have, up until now, been recognized only implicitly in community circles – basically, the changes which the Muslim community in the West at large has been experiencing, as it evolved from being founded by immigrants to incorporating young Muslims born and raised here, struggling with the challenges of studying the Deen and implementing it.

Interestingly, the essay refers to the growth of such institutes as the Muslim College in London and the Zaytuna Institute (although I was disappointed to not see mention of alMaghrib), and how part of the 'implicit criteria by which [Canadian Muslims] asses the validity of Islamic authority' has come to include having both an Islamic and secular educational background, as well as being involved in social and/or political activism and work. A variety of quotes from participants in the study are included, expressing differing opinions and mentalities which are prevalent amongst Western Muslims across the ideological spectrum.

The essay concludes that “the sociological conditions that exist presently for Muslims in the West are historically unique,” and I think that this something most of us can agree with. Indeed, this essay was certainly intriguing, for even if it didn't bring to light anything that we don't already know, it still emphasized many important points for those of us involved in community activism and Islamic education need to be aware of.

…

Most of the essays in Belonging and Banishment provided food for thought and were worth the time I spent on them. If nothing else, I appreciated that trends and ideas which have been tossed around, expressed, argued about, and developed by the Muslim community have been brought together in such a concrete manner. Although I disagree with a great deal of what was said in several of the articles articles, I think that for those who aren't easily confused or impressed by philosophical or intellectual types, it's a good book to have on hand.

As a whole, I am cautious of recommending the book to all and sundry; there are a few essays which I feel are great for general reading and sharing with friends and colleagues, but there are also a few which I feel can only be fully understood if one has a relatively thorough background in the history of Muslims in the West and their current socio-ideological situations. Certainly, I will be keeping this book as a reference text of sorts, and I have no doubt that many of the thoughts expressed within it will be excellent fodder for future essays, articles, and even books and lectures.

Rating: 4 out of 5 stars

We have gone through a brief journey regarding this concept of 'izzah. Insha'Allah we now have a firmer grasp of what it is and how we may regain it. Basically, 'izzah is a sense of honour and superiority, of strength and power, of spiritual fulfillment and confidence which comes only when we strive to obey Allah and fulfill His commands as He has ordered us to. 'Izzah comes from Islam; to lose our Islam is to lose our 'izzah; and the loss of 'izzah leads to weakness and humiliation – both personal (on an individual level) and on a higher, broader scale (socially and politically).

This being said, a few questions and ideas remain – for example, in this day and age of “equality,” “tolerance,” and so on, how do we actually demonstrate 'izzah in public? How are we supposed to abandon our position of a weak minority community and become the kind of Ummah we all dream about? Does being superior mean that we have to hold ourselves utterly away from others and not engage with them at all?

The answer is No! It is important to note that by emphasizing the ‘izzah of the Muslims, we are not calling for disengagement from society. We are not saying that we must be utterly aloof and removed from the communities we live in, that we should not cooperate with the non-Muslims at all.

Rather, the goal is to be more aware of who we are, as individuals and as an Ummah. The goal is to realize that the position Allah has given us over all of creation is not something to be taken lightly; indeed, it is something very serious and to be given due consideration. Nor is it a merely theoretical engagement – Islam is a religion of practicality, and the concept of ‘izzah is also something which we must apply in our everyday lives.

Yes, be active in society. Yes, cooperate with others. Yes, be a force of positive change. This is something which Allah has commanded us to do everyday, in enjoining the good and forbidding the evil. But always remember that we are Muslims, we are different, we are special. So before you do anything, ask yourself: “Is this befitting of the best of creation? Is this an action of honour or dignity, or of humility to other than Allah? Is this a respectable action, in a respectable place?”

Furthermore, we have to change our outlook and understanding, of ourselves and our situation. Knowing what we do now about the honour that Allah has bestowed upon the true followers of al-Islam, we need to get over our inferiority complexes and show this ‘izzah to the world. We have delegated ourselves to the position of victims, and elevated others to a position of power, and we cannot allow this to continue.

On an individual level, this 'izzah is projected in the confidence, the pride, and firm belief that we have in Islam and in implementing it in every aspect of our lives. Praying salaah on time even if it means in a parking lot? That's 'izzah. Observing hijaab, growing a beard, even when people actively discriminate against you? That's 'izzah. Daring to speak against the political authority, sticking to your principles, loving your fellow Muslims and supporting them even when the rest of the global community claims that they're radicals, terrorists, and fundamentalists? That's 'izzah.

From local, we go global. In the political arena, we see that we are in a position of pathetic weakness that simply can't be tolerated any longer. Rather than pleading for help, rather than asking others to intercede, we must place ourselves on equal footing – if not higher – and demand an end to the oppression and injustice, in Ghazzah and elsewhere. Rather than sitting back timidly and waiting for the approval and encouragement of others, we must stand up and stride forward, with strength and wisdom. Being defensive and apologetic will get us nowhere; the only way to get people to take us seriously is to take ourselves seriously. We need to demonstrate to the world that we are not a people who will accept oppression and humiliation; rather, we are a strong, principled, and honoured ummah, and we will stand up for ourselves.

With wisdom and strength, with knowledge and understanding, we can insha’Allah strike the balance between outreach, Da’wah, and maintaining the standard of the ghurabaa. It is imperative to note that we will never be able to make Islam more palatable to those who have already set themselves against it. As for the masses, then guidance comes from Allah alone, and our only role is to live al-Islaam the way we’re supposed to – because that alone is the best form of Da’wah. No matter what the people say, this is our Deen, this is al-Islaam, and we will never be shy of it. This is the source of our ‘izzah, and we must never forget it.

The rest of the world may have money and physical power on their side, but we have something even better: we have Islam. We have Allah. And with that, we are unstoppable.

We need to wake up and smell the coffee. Remember that Allah has blessed us with al-Islam, and that by submitting ourselves to Him and Him alone, He has raised us in status above all other creation.
It’s time we acted like it.

And to Allah belongs all honor, and to His Messenger, and to the believers, but the hypocrites know not (Al-Munafiqun 63/8).

Part One

The Arabic word ‘izzah is from ayn-zay-zay, which means might, honor, respect, dignity, prestige, fame and glory. It also means to have the upper hand; sometimes 'izzah is used positively for praise, and sometimes it's used negatively for arrogance (such as surah Saad ayah 2).

عز/ العزة

'Azz/ 'Izzah

'Azz

• The root word for I’zzah, Azeez and Uzzah is ‘Azz which means to be or become strong, powerful or/and respected.
• ‘Azz’ can also mean to overpower/defeat.

…and He overpowered Me In speech. [Saad 23]

This is because there is a saying in Arabic من عز بز ‘whoever overpowers will defeat’, due to the other being more powerful in debating and speaking, and this is how he overpowered him in speech.

'Izzah

• Al 'Izzah is a state which prevents a person from being overcome. When the Arabs call a land عزاز [‘azaaz’] they mean it is hard, solid, stiff and rigid.
• Linguistically this term means: might/ power/ standing/ strength/ force/ honour/ glory/ high rank/ fame/ pride.

In the Qur’aan, 'Izzah is sometimes mentioned in a praiseworthy sense and at other times it is mentioned in a blameworthy sense as the examples below illustrate:

‘But honour, power and Glory belong to Allaah, his Messenger (Muhammad Sal-Allaahu 'alayhe Wa Sallam), and to the believers’ [Al Munaafiqoon 8]

‘Do they seek honour, power and Glory with them? Verily, then to Allâh belongs all honour, power and glory.’ [Al Nisaa 139]

When 'Izzah is mentioned with regards to Allah, His Messenger (sallallaahu ‘alayhi wa sallam), and the believers, it's an everlasting honour, power and glory – it's the true [haqiqi] 'Izzah. On the other hand, when 'Izzah is mentioned with regards to the disbelievers, its used to denote both disgrace and dishonour:

Nay, those who disbelieve are in false pride and opposition. [Saad 2]

And when it is said to him, “Fear Allâh”, he is led by arrogance to (more) crime. So enough for Him is Hell, and worst indeed is that place to rest! [Al Baqarah 206]

And they have taken (for worship) âliha (gods) besides Allâh, that they might give them honour, power, and glory (and also protect them from Allâh's punishment etc.). [Maryam 81]

If only man would understand that honour belongs to Allah alone,

Whosoever desires honour, power, and glory, then to Allâh belongs all honour, power, and glory [Faatir 10]

(The above was taken from this pdf at IdealMuslimah.com – jazaakiAllahu khairan sis Amatullah)

Thus, we can see that in general, ‘izzah can be described as honor, dignity, and higher status. Hereafter, we shall use the term interchangeably with ‘honour’ for easier comprehension.

So:
‘Izzah is honour. And what is honour?

It's not something tangible that we can see, hear, smell, taste, or touch. Honour is something else, something higher, something far more noble. It is pride and confidence, an aura of strength and serenity. It is a type of knowledge, a type of belief.

There was a time when any man, woman, or child would rather die than sacrifice their honour. Honour was a sense of pride and dignity people had that came from being absolutely confident and resolute in their beliefs, values, and identity.

To the Muslim, honour is something which Allah has blessed us with. It's the knowledge that in humbling ourselves to Him and Him alone, He has raised us above all other creation. It is the knowledge that by fearing Him and seeking reward from Him alone, no one and nothing else on Earth can inspire within us fear or interest in what they have to offer us. It is something which is attained by truly loving, believing, and acting upon the words of Allah's Messenger (sallallaahu 'alayhi wa sallam) when he said:

Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the Nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you.

‘Izzah is attained by worshipping Allah alone, obeying His commands, avoiding what He has prohibited, and placing our entire reliance upon Him and Him alone. Thus, its loss occurs when we do the opposite: when our emaan weakens, and our tawakkul fades, and we allow into our lives that which Allah hates for us. What kind of ‘izzah can we have when we abandon the very actions which are the cause of this elevated status? How can we have honour of any kind when we humiliate ourselves by neglecting the salaah, replacing the Words of Allah with the Qur’an of the Shaytaan (music), and place more importance in political activism than spiritual strength?

‘Izzah is borne of action, and is manifested as attitude. It is an attitude of superiority and of confidence, an attitude which we need to reclaim.

First of all, we need to recognize that having such an attitude is not a bad thing. Politically incorrect? Sure. And according to the current standards of political correctness, so is the Qur’an and the Sunnah; so is the entire religion of al-Islam. Are we going to deny it? Hide it? In an attempt to bring people closer to Islam, will we prevent them from reading the very source of Truth? No, by Allah! No matter what the people say, this is our Deen, this is al-Islam, and we will never be shy of it. This is the source of our ‘izzah, and we must never forget it.

Allah has stated repeatedly that He has chosen al-Islam as the only acceptable religion and that the true believers are those whom He has chosen as the khulafaa’ of this Earth.

The (only) religion with Allah is Islaam, but if they dispute with you, say, “I have submitted myself entirely to Allah.” (3:19 – 20)

And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers. (3:85)

So, do not become weak or sad, and you are superior if you are believers. [Al 'Imran; 139]

Once this is recognized, then we must go back to what we said in the beginning – this superiority and honour, this ‘izzah, comes only from studying, understanding, and implementing Islam correctly in every sphere of our lives.

“So whoever hopes to see his Lord and be rewarded by Him, then let him make his worship correct and make it purely and exclusively for Him; and let him not give any share of it to other than Him.” [Surah al-Kahf 18:110].

If we obey Allah as we are supposed to, we will feel the peace, the tranquility, the strength and the confidence that befits those whom Allah is pleased with. And once Allah is pleased with a people, and He has promised them victory, is there anyone or anything on the face of this earth which could possibly stop them?

“Say: ‘O Allah. Lord of Power (And Rule), You give power to whom You please, and You strip off power from whom You please: You endow with honor whom You please, and You bring low whom You please: In Your hand is all good. Verily, over all things You have power.’” (3:26).

Keep an eye out for part 2 by Siraaj – Following the Path of the People Before Us?

Introduction

During his Caliphate, 'Umar radi Allahu anhu set out for Ash-Shaam with Abu 'Ubaydah.  Along the way, they encountered a deep creek which could only be crossed directly, so 'Umar took off his sandals and waded through the water.  Concerned, Abu 'Ubaydah said, “I fear that the people of the village will think you without honor.”

'Umar replied, “Oh Abu Ubaydah!  If only someone less knowledgeable than you had made such a statement.  We were the most disgraced of people, and Allah granted us honor with Islam.  Now, whenever we seek honor in other than that which Allah honored us with, Allah shall disgrace us (once again).”

What would 'Umar say if he could see us today? Given that we are as many as the foam upon the sea, and as useless? What would he say today, when our brothers and sisters are collateral damage, slaughtered left, right, and center on demand while the rest us of are impotent to protect them?

The problem is that we have forgotten the concept of ‘izzah (honour). We have forgotten that no matter what our physical or financial state is, Allah has placed us in a position of superiority over all other creation.

By virtue of our tawheed, our emaan, our Islam, we are better than anyone else.  And yes, while that sounds politically incorrect, our Rabb has clearly stated:

Surely those who disbelieve from among the followers of the Book and the polytheists shall be in the fire of hell, abiding therein; they are the worst of men.
(And) lo! those who believe and do good deeds, they are the best of creation. (al-Bayyinah, 6-7)

You are the best of people among all peoples, for you command Al-Maruf and forbid Al-Munkar, and you submit [in belief] to Allah. 3:110

Knowing this, why then do we still have inferiority complexes?  Why do we find ourselves asking for help from those responsible for oppressing us?  Why do we lower ourselves to such a position?

The fact of the matter is that we have lost our ‘izzah. We have lost the understanding of what it is and how we are to attain it.

So what is this ‘izzah?  How do we attain it, and how do we lose it?  How do we put this forgotten concept into practice, especially in this day and age?  Insha’Allah we’ll answer these questions and more in a series of several posts by AnonyMouse and Siraaj.

Stay tuned for Part 1: The literary origin and the Islamic concept of al-'izzah.