The title of a recent blog post that drew over 100 comments on MuslimMatters read “Halal Mortgages: Alleged Misuse of Taqi Usmani's Fatwa and 3 Important Questions.”  What began as perhaps a sincere attempt by the author to alert readers about the abuse of a respected scholar's fatwa and invite Islamic financial institutions to provide as he put it “a little bit of transparency”, resulted in a heated online debate that achieved very little in terms of “removing doubts” about Islamic home finance companies in the US, as originally intended.

Because Guidance Financial Group and its subsidiary, Guidance Residential were mentioned in both the blog and the comments that followed, we felt that a response was appropriate to counter some of the misinformation that has been spread not only about our company, but also the chairman of our Sharia Supervisory Board and the six fatawa he and the other prominent members of our board issued specifically for our Declining Balance Co-Ownership Program. Guidance has helped thousands of Muslim-American families become homeowners through this authenticated program and since our inception in 2002, we have always believed in the value of transparency having issued a comprehensive WhitePaper that provides insight on our unique and pioneering structure.

It is important to start off by clarifying one major matter that could go unnoticed by the reader. It is that the blog begins by quoting Mufti Muhammad Taqi Usmani as saying “I have never approved any ijarah contract or scheme for any financial institution in America, Australia or Canada.” We would like to emphasize that this statement is in no way, shape or form directed at Guidance or its Program. It is unfortunate that the author mistakenly refers to the ijarah model as a “co-ownership” while in reality Guidance does NOT and has never used the ijarah (lease) structure or contract. Guidance's Program is based on a musharakah mutanaqisa (diminishing partnership) structure, which was developed with the help of and finally approved by our Sharia Supervisory Board led by none other than Mufti Taqi Usmani as its Chairman.

The underlying question that needs to be asked is how can Muslims determine if a financial contract or institution is in compliance with Islamic financial transaction principles? For starters, we would need to know who are the scholars behind the product or institution.  To develop our Program, we spent millions of dollars in research and development over the course of 3 years and involved 18 different law firms while working with 7 of today's most authoritative and highly respected scholars in Islamic finance. The scholars are from 6 different nations and are trained in the different schools of thought. Throughout the development process and beyond, these ulema researched and debated all aspects of Guidance's Program, including the life cycle of the transaction and how it would involve an actual home-buyer.  Eventually, ijma (consensus) was achieved among these renowned scholars and a formal certification through the issuance of fatawa was complete.

To further validate our approach and our Program, one can evaluate the scholars themselves to assure that they are qualified in matters relating to Islamic financial transaction principles. In doing so, you will find that a majority of Guidance's Sharia board members belong to the prominent Sharia board of the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI, pronounced “a-yo-fee”), formed in 1990 as an independent, non-profit, international standard-setting body, AAOIFI is the industry standard for Islamic finance practitioners. AAOIFI's regularly updated texts have become the definitive reference work for those seeking a comprehensive rule book about internationally recognized standards in Islamic finance. Its 85 standards cover everything from accounting and auditing to governance and product-specific Sharia standards. The 20 international scholars who sit on AAOIFI's Sharia board are distinguished Islamic scholars who are legally qualified to issue a fatwa and adjudicate on matters of Islamic finance. Guidance is privileged to count among the members of our Sharia board a quarter of AAOIFI's most eminent and authoritative scholars in Islamic finance. In fact, the Chairman of AAOIFI's Sharia board is none other than Mufti Taqi Usmani.

Guidance and its distinguished Sharia board have been sought after for technical expertise in Islamic finance by international organizations in Saudi Arabia, Malaysia, Egypt and Indonesia. In 2007, Guidance helped establish what has become today's leading home finance institution in SaudiArabia – DarAlTamleek. In 2009, Guidance was nominated by the Dubai-based international trade publication Islamic Business and Finance Magazine for the “Best Islamic Home Finance Provider” award. All these efforts did not go unnoticed by the mainstream media and in fact, major outlets like The Wall Street Journal, The New York Times, The Washington Post and even Al Jazeera to name just a few have all recognized Guidance's pioneering endeavors. We hope that more Muslim media outlets delve in to this subject in greater detail for the benefit of our community as a whole.

We would like to extend an open invitation to all of the Muslim Matters staff and its bloggers to talk with us directly and even visit with us at our corporate headquarters in Reston, Virginia. Furthermore, please feel free to communicate directly with me, Hussam Qutub, and ask any and all questions by emailing me at communications@guidanceresidential.com.

In addition to relaying all of the above, Guidance's intention in writing this post was also to answer the questions posed by the author of the article. To that end, we have provided our answers below.

MMQ1:         How often are updated contracts reviewed and approved by a Shari'ah board (“SSB”), and which scholars have signed off on the actual contract being used by an Islamic finance company?

 A1:          Our full Sharia board has signed off on our program as you can see from the link above.  Our Declining Balance Co-Ownership Program documents have not changed from the time reviewed by the scholars. Subsequent to those fatawa, in 2005 and 2006, two additional fatawa were issued to certify adjustments that needed to be made in order for us to serve Texas Muslims while adhering to their state's unique challenges and the second to introduce adjustable programs that were in high demand at the time.

While there have been lots of changes in the mortgage business since the credit crisis in terms of licensing and disclosures, these changes have not impacted our contract or the documents reviewed by our Sharia board. As an FYI, our agreement with our investor, Freddie Mac, does not involve a lending and borrowing relationship of any kind.  And although they have made significant underwriting and operational changes, their documents also have not changed since we started the Program. Part of the reason our contract has stayed intact is that we have a unique and exclusive contract with Freddie Mac. No banks or financial institution can use our agreement without our permission. Additionally, banks in general cannot use our contract by law because banks cannot co-own, they can only lend.

MMQ2:         Are all practices done by the Islamic finance institution during the course of the contract and “declining co-ownership” Shari'ah approved?

 A2:          Yes and we continue to be compliant in all aspects of our business and we are not aware of any aspect that is not compliant.  The entire course of the contract from purchase, transfer and full ownership by client has been studied, observed and deemed compliant with Sharia principles. It is important to note that many disclosures are federally mandated requiring us to use them even though their terminology mischaracterizes the nature of our Program.  For this challenge, we have a fatwa on disclosures that can also be found in the link above.

To further address the authors comments for this question:

“The company itself tried to say that they simply transferred the administrative duties of collecting payment. However, the paperwork from the other bank indicated clearly the transferring of the debt (i.e. selling the debt) from the Islamic company to the bank.”

 Recently, to enhance our customers' overall experience we transferred the servicing of our contracts to a new vendor, namely US Bank's servicing division. To better understand this transfer one would need to understand “servicing” and its place in the mortgage industry. In simple terms, it means collecting and administering monthly payments, mailing monthly statements, fielding questions and handling late payments. For a company of the size of Guidance, this administrative task is usually contracted out to vendors that will then act on behalf of a home financing company and become an extension of their operation. In our situation, although the vendor handles all our correspondence with existing customers, everything is done in our company's name and all payments made by our customers are made to Guidance.

The process of transferring from one servicer to another is a complicated and often challenging administrative process.  There are federally mandated letters that must be sent out to all customers by the old and new servicer on behalf of the home financing company. During our transfer period, some of this mandated correspondence was sent out on our behalf with language that did not properly characterize our Program. Unfortunately, this caused some concern among our customers and we have since worked diligently to address and clarify the situation.  At the end, we admit that this could have been handled better but it must be said that this in no way changes the contract or compromises our program. If it is unclear or requires any further clarification, please contact us.

MMQ3:         How are inconsistencies between what Mufti Taqi Usmani advocates in his writings and the actual schemes used by these banks to be addressed?

 A3:          First, we recommend that all Islamic financial institutions establish an independent Sharia board consisting of specialized, distinguished and credible scholars that regulate their specific products and services in the context of laws in the land they wish to operate as Guidance has done. Second, consumers need to do their due diligence in understanding not only who the scholars are but also how the program is designed to work.

If one were to investigate further in Mufti Usmani's writing and our White Paper, which was approved by our board, Guidance's Declining Balance Co-ownership Program is designed to create a co-ownership for the purpose of providing the home-buyer with financing to acquire a home. This co-ownership is based on Shirkat ul Milk. It is not designed as a commercial partnership (Shirkat ul Aqd) for the purpose of making profit from trading in real estate. Consequently, the Program is intended for the customer to fully buy out Guidance's share in the property over time, and not for the two co-owners to sell the property jointly and share the gains.

The White Paper further stipulates that should the home buyer sell earlier than the term agreed upon, the appreciation that the property will have likely earned is theirs to keep since they did all the leg work to identify the community and property. If the property sells for a loss then the shortfall is something they must consider. However, if the property depreciated so much that the shortfall is below what is considered Guidance's share in the property, Guidance incorporates a unique “non-recourse” clause that protects the seller in this case from owing the full amount to Guidance. We would consider the difference a loss on our books.

Furthermore, if the government were to impose on the co-owners to sell the property in order to make room for a road, a park or another public project the Co-ownership Agreement specifically stipulates that the two co-owners would share the gains or losses from such a forced sale according to their ownership shares. As a result, Guidance may end up with proceeds that fall short of the amount of financing it had provided, in contrast with what would be owed under a conventional mortgage loan.

The principle that the two co-owners should share in the gains and losses of their respective shares in the property applies to situations other than a sale. Consider the example of a property that suffers total destruction and cannot be repaired using available insurance proceeds. In this case again, the Co-ownership Agreement stipulates that the two co-owners would share the insurance proceeds according to their ownership shares, resulting in an outcome quite different from that of a loan.

All of the above items and questions were addressed and documented in the fatawa and white papers that were certified and amended by our board in 2002, 2005 and 2006. We can always try to facilitate a direct discussion for an extensive and more thorough analysis between your staff and our Sharia board. Our only request is for due diligence and open communication.

I was in my final year of high school at that time and I clearly remember the buzz surrounding the show. Some expressed opposition to the name, which for them violated the sanctity of the classic, Little House on the Prairie. Most were excited to see a fresh, new and unique comedy about Canadian Muslims. An audience of 2.1 million people tuned in for the first episode; a record breaking and unheard of rating in Canada. The ratings declined over the years, but they were good enough to sustain it for six seasons.

It was a proud moment for me to see a show about Muslims air on national television. Along with the regular post-episode discussions on House and The O.C., I could now joke with my friends about Ammar's latest debacle or Babar's classic rants. At a time when Muslim youth were increasingly insecure about their identities, a show like Little Mosque helped boost self-esteem and self-worth for many.

But Little Mosque never set out to accomplish any of the things I've mentioned. It wasn't a show that was aimed at educating people about Islam or solving problems faced by Muslim youth. It was a sitcom that was meant to be funny; it just happened to be about a small Muslim community. It was Islam's Cosby Show. In the post 9/11 times where any normative depiction of Muslims in media was deemed to be too controversial, the CBC made the bold move of creating a whole show about Muslims. Not only were the central characters Muslim, the show revolved around the mosque which played a key role in the community's life. The CBC and Zarqa Nawaz, the show's creator should be recognized by the Muslim community for this historic feat.

The criticism and the lack of support at times from the Muslim community were disheartening for me. Sure, if you don't like the show, don't watch it. I agree that it wasn't a laugh-out loud comedy, and the writing was hokey and uncreative at times. But dismissing the show on grounds that the characters weren't observant enough, or that Zarqa Nawaz had some secret liberal agenda, was disappointing. Are you seriously hoping for a sitcom where the women dare not speak to a non-Mahram? Where the community isolates itself from the kuffar? Where the Imam goes around warning people of the evils of Western civilization?

Little Mosque had its shortcomings when it came to accurately depicting the orthodox Muslim community. Yes, the Imam didn't have a beard, had an awfully nonchalant attitude towards apostasy and might have shaken hands with the opposite sex in a few episodes. Zarqa Nawaz once explained that some slips happen because almost everyone on staff, from the director to cameraman, is non-Muslim. She alone couldn't possibly monitor every minutiae of the filming. Some aspects of the story, such as the Ammar's liberalism, are obviously intentional. You might not like it, but it's just a sitcom at the end of the day.

These shortcomings are miniscule compared to the number of things Little Mosque got right. The sitcom was the most accurate depiction of Muslims to date and succeeded in bringing the mainstream Muslim community to the television screen, especially at a time when secular and 'progressive' Muslims get preferential treatment. It represented all the characters we find in our mosques; the uncles, the converts, the feminists and the rebellious teenagers. It captured the conflicts between the young and the old, the tension between the liberals and conservatives.

It showcased, with great sensitivity, the first Muslim courtship on television; a social phenomenon which is still under development amongst Western Muslims. Peer-pressure faced by Muslim youth at high schools was also brought to light, as was their conflicts with immigrant parents. I would argue it even addressed issues which the Muslim community faces; I think organizing an 'Islamapalooza' is a great idea and partial hockey boards offer a reasonable solution to the prayer barrier controversy. Because of Little Mosque, people now know that Muslim women take the hijab off at home or that it is possible to be Muslim without having to wear one.

Little Mosque on the Prairie's idealistic worldview represents hope for our community in many ways— excluding its fiqhi failures of course. Our mosques today have closed doors and an unwelcoming atmosphere; not only to people of other faiths but to segments of the Muslim community as well. Women continue to be marginalized, and converts still grapple to find acceptance. I don't see our Imam playing checkers with the Reverend down the street, nor do I see bona fide bonds of friendship like the one between Babar and Thorne.

Mercy Mosque's setting was similar to the mosques of Muslim Spain, where the Christians and Muslims at times shared a common building for their place of worship. The series ended with the Muslims welcoming the Christians into their newly built mosque after their church was burned down. The new mosque was constructed in the image of Al-Rashid Mosque. This was Canada's first mosque and was built by donations from Jews and Christians, as the Muslim population in 1938 was minuscule.

Like Al-Rashid Mosque, Little Mosque reminds us that the vision of a pluralistic community co-existing is neither new nor impossible. Its message was simple: Set aside your prejudice, give up your spiritual pride and be a good neighbor.

Let's take a moment and reflect on the story of Adam and Iblis.  Adam and Iblis, in general, both committed “mistakes” when it came to their encounters with each other.  Iblis refused to bow down to Adam when he was commanded to do so, while Adam ate from the forbidden tree when he was prohibited from doing so.  Why is that Adam was forgiven while Iblis was condemned?  Indeed, eating from the forbidden tree was a “mistake” while refusing to bow down was a “mistake.”  Why are Iblis's actions described as an act of kufr?  Where is the disbelief/kufr in Iblis's actions?  Why is that Iblis committed an act of kufr while Adam did not?  Many scholars explain the situation by referring to the words that Iblis uttered when he was asked why he refused to bow down.  Iblis responded by saying he was better than Adam.  By saying he was better than Adam, Iblis claimed that he did not need to bow down to Adam, which insinuated that Allah made a mistake and was wrong to command Iblis to bow down.  Iblis was inferring that he thought he knew better than Allah (and we seek refuge from such thoughts!) and that Allah should not have ordered Iblis to bow down to Adam.   Therefore, we see that Iblis's questions of Allah's Wisdom and his belief that he should not have been asked to bow down to Adam is labeled as an act of kufr, which ended up leading to his ultimate destruction and eternal damnation.

So the next time something “harsh” happens to you, don't question why it is happening.  If you question the wisdom of Allah, what makes your state of mind any different than the state of mind of Iblis at the time of his encounter with Adam.  Indeed, the very fact that you need to question Allah and ask “why” is an extremely dangerous road to wander down.  By asking “why,” you may be questioning the wisdom behind such actions, which is the same path Iblis took towards his own destruction.

Indeed, whenever something happens to a believer, it is for his benefit.  Let us reflect upon the hadith of Suhaib: “The affair of the believer is amazing! The whole of his life is beneficial, and that is only in the case of the believer.  When good times come to him, he is thankful and it is good for him, and when bad times befall him, he is patient and it is also good for him” [Muslim].

So, if something good happens to us and we praise Allah and because of it, it is beneficial for us.  And if something befalls us against our desires, we should be patient and because of it, it will indeed be beneficial for us again.  Indeed, everything that befalls a believer is for his or her benefit.  There is no such thing as something “bad” or “unfortunate” when it comes to the affairs of the believer.

What we really need to do is reflect on whether or not we are true believers.  If we were to fall sick, get into a car accident, or be in times of despair we should try to easily overcome those hardships.  We are told, “when the believer is afflicted with pain, even that of a prick of a thorn or more, God forgives his sins” [Bukhari].  So the next time such a difficulty comes to you, simply try to bear it with patience and remember the many references to patience in the Quran such as, “Indeed, the patient will be given their reward without account” [39:10].  Let us be optimistic and encouraging whenever we encounter a situation that requires sabr and patience.  Indeed, regardless of what happens to us, let us say, “Alhamdulillah!”

My father always said, “You don't understand the price of freedom.” But I do know I understand the price of being robbed of my right to grow up around grandparents, aunts, uncles, and cousins. I know the price of growing up nation-less. The price of having no national identity. The cost of not knowing where I am from.

I am the daughter of a mother wanted for execution in Syria for simply owning a dream to think freely, and of a father who would not bow to the country's criminal silence. They escaped in 1980, reunited inJordan, moved toIraq,United States,Canada, then once again back to the United States. They stamped each country with the birth of a child, clinging to their dream of returning to Syria. I was born  Montreal,Canada.

As a child, I was Syrian. But as a teenager, I was lost. In America, I wasn't American. On my two visits toSyria, I wasn't Syrian. I couldn't own pride to a country that stripped my mother and father from the right to live or the right to return. I didn't understand the fear, the silence, the poverty, or why my grandfather hung a two foot portrait of the President Hafez Assad right above his television. When my 13 year old cousin pointed his finger at me and accused his uncle, my father, for being too much of an arrogant doctor in America to even pay a small visit to his family in Syria, I opened my mouth to unleash my rage only to find my grandfather's strong palm glue itself to my lips.

At 24, after I completed Graduate school, still without an identity or nationality to boast, I decided that I would embrace the identity of being an “American,” and accept my Syrian heritage as something that belonged to my parents, something of the past. I slowly erased that image from my memory.

After the revolution in Tunisia dominoed its way to Syria, and peaceful protesters were instantly captured, detained, and had their hearts foam out of their mouths, I didn't understand why my mother and father were depriving themselves of sleep at night. I was offended that when I flew across the country to visit them over the holidays, they were not emotionally with me as we sipped our nightly tea. They were glued to their computer screen at home, signed into Skype, talking, arranging, organizing, doing anything and everything within their human power to help the people of Syria. They even traveled to Turkey and lived with 8,000 Syrian refugees in Antakya for one month as an in-house doctor and emotional supporter sleeping in their tents and using their overcrowded toilets.

For 10 months, I prayed for the dead, the detained, and the tortured. I followed the news for ten days then abandoned it for twenty. I wanted to put this past behind me. I wanted to convince myself that there was nothing more I could possibly do. But as the symphony of protesters grew louder and stronger, bouncing off high concrete walls, over a web of narrow ancient alleys every time a child was sniped, a woman beaten, and a man burned to death only after breaking his back and slicing off his fingers, my heart began to feel alive. I began to see a different purpose to this life. Was it simply to get an education, dine at fancy restaurants, travel, have children, and move into a large home while the blood of others gushed into rivers, or children die of starvation? Where were the Syrians finding the courage to persist? Where had their fear and silence gone? I no longer wanted to continue my perfectly played out movie, or worry about things that really didn't matter.

My numbness to the image of tortured body after body after body for the past 10 months burst. I finally understood my parents' overworking their mind, body, and heart. I understood how they went two days without feeding their stomachs because they had no time to stop. No interest.  They had no time to even grow hungry. My parents outran death, literally, when 40,000 others couldn't.  For 26 years they told me and my siblings that this life was only a journey, and the purpose of that journey was to make it to heaven. “Never get too comfortable,” my father said. “Be the last to eat and the first to serve.” Just as my parents began to grow numb to the idea of ever returning to Syria, watching the last flicker of fire fade, a few boys in the villageof Daraare lit the match.

I am not the child who was brought to America to have a better life. I am not the Syrian daughter who came because her parents wanted to practice medicine and flourish financially. I am the child of a man who miraculously escaped in the trunk of a Beetle, and helped by a Lebanese priest flee the country. I am the daughter of a woman who was grabbed by her neighbor inches before entering into her apartment to warn her that the Syrian Secret Police were inside waiting for her. She watched her two roommates be hauled into Mukhabarat vehicles, then thrown into torture cells for nine years. I am the granddaughter of a man shot by the Mukhabarat, and later killed. I am the granddaughter of two women whose dying wishes were to see their daughter and their son in Syria, embrace their hand, and hold it against their own face while they ejected their last breath.

That is who I am. Only now am I learning to adopt and combine the qualities that make America so great, and the qualities that charge Syria with spirit. Only now do I realize that my lost identity, split into two countries, symbolize who I am. I know that I am proud to have grown up American and free, to have been educated, to ask questions, seek answers, sleep at night comfortably, proud to have a childhood. I am proud to see the men, women, and even boys and girls fight for freedom, fight for the silence of their parents and grandparents. I am proud to own Syrian blood. I am proud to stand up for truth and speak against injustice, something my parents were able to teach me because we were in America, and something I witnessed my Syrian brothers and sisters die for. I am proud to be Syrian-American and American-Syrian. And in the end, this life is really only a journey; and my journey is to hold my free mind in one hand and courage in the other, and live for something worth living for.

There are approximately 2,000 Mosques in the United Kingdom.  The overwhelming majority of mosques in UK have Imams who do not speak fluent English. Perhaps less than 10% of the Imams within the UK mosques were born and brought up in Britain. Therefore, in the vast majority of mosques in the UK, we have Imams who are not able to (as some have forwarded) meet the various needs of the groups of people within their communities, especially the younger generation of Muslims. The young generation of Muslims may speak and understand Urdu, Bengali, Somali etc, but they speak and think in the English language.

Although, the call from certain Muslim leaders in Britain is to 'ban' foreign Imams, it has come under resistance, I personally concur with it to a certain degree.  The youth in particular have been neglected by our mosques for far too long. Many do not even approach the mosques because they feel they cannot speak to the Imam. Even when some do conjure up the courage to approach the Imam and inform them about the problems they may be facing in their education establishments, family & social groups, drugs, girls, sex, political issues and radicalization, the Imam, in most cases, do not and are not able to provide appropriate answers and responses to their dilemmas. Who can blame the Imams; they were born and brought up in a completely different environment and culture. No matter how much one tries he will not be able to relate to their aspirations, fears, anxieties and concerns.

Changing Trend

There are however an increasing number of young British born Imams who have studied in Islamic seminaries here in the UK and abroad and later pursue other secular studies to enhance their capacity to benefit their local communities and the wider community. The community needs to evaluate and think how they can be incorporated in the mosque's establishments.

I am not suggesting that we ban all non-English speaking Imams. The mosque can employ someone who is competent in English language. I am aware of the fact that many mosques here in Britain do not have the sufficient resources to employ more than one Imam. This is another problem, which I will not delve into much at the moment. However, those mosques that are not able to employ young English-speaking Imams need to encourage the existing Imams to learn English language and acquire the knowledge of the society they live in. How can a person be in a position of leadership and live in a country for more than 20 years, and not be able to speak the language, this is beyond me! This shows the lack of vision some of these people have for the future generation of Muslims in this country and generally the West.

Imams for All

What is more worrying is that many people import their village and cultural polemics which has nothing to do with Islam or British Muslims. Much of the discourse amongst some circles is alien to British societies and Muslims who were born and educated here, especially the youth. This works as a tool of division more than anything else.

As an example, I have personally witnessed and have been informed by some people, that there is a touch of racism amongst some Imams (I pray this is not widespread). Most of the Imams in Britain are either from Bangladesh, Pakistan or India. Whether we like it or not, there are some anxieties between the older generation from the past and history between these countries. As people 'celebrate' 40 years of independence and remember the bloody and unislamic tragedy that took place between two Muslim nations, there are people complaining in London that the 'Pakistani' Imam looks down upon our Bangladeshi community, or this 'Bangladeshi' Imam looks down upon our Pakistani community.

Imams are supposed to be individuals whom the entire community follows, not just one section of the community. It is worrying that this is still a problem in the UK and in the 21st century. I do not think this is much of a problem among the younger generation. Yes, they do have other issues and concerns to tackle. I am not denying there will not be problems among the younger generation, there will be, but I am confident that they will be very easily resolved. One of the problems with some of the elder generation is that some of their cultural and unislamic attitudes are ingrained in their psyche; it will require a radical reform of change in their mind-set and norm values to change them. We ask God, Almighty, to join their hearts.

Witnesses unto Mankind

Another very important point is about relations with the wider community. The Qurʾān commands Imams to speak in the 'language of the nation', to invite and interact with the people in the country they work and live. Without knowing English language, understanding the society, its history and culture, a person is blind himself. How will he then be in a position to guide others?

I would not be too worried if some of the Imams (who may not have adequate level of skill in English language, etc.) carried out their duties appropriately. Unfortunately, some people have an incomplete understanding of what the role of an Imam should be. They believe that all that is required from an Imam's position is to lead the daily congregational prayers, lead the Friday congregational prayer and deliver a sermon from reading an outdated book of sermons, issue some ta'weez (talisman) and teach the children Qurʾān, most of whom hate coming to the classes. You do not need to study for six to eight years in an Islamic institute or a seminary to carry out those tasks. Any non-specialist could be trained to do that! The community lacks basic knowledge of Islam and the Imams must try to facilitate the learning for them. I am aware that many times it is not the fault of the Imams; they are restricted by the mosque committees and cultural baggage. But that is another topic for discussion.

Look Mum, it's Santa Claus!

On a lighter note and to end this week's segment, allow me to narrate to you what happened during a train journey some time ago. I used to commute to the mosque by the underground train to deliver the Friday sermon in Central London. It was near the time of Christmas and as usual all of London was buzzing with the Christmas fervor. I sat down in the train reading my book; opposite of me was a young, white English girl (around 4 years of age) with her mother. The young girl kept on looking at me and smiling. At first I did not pay much attention, but the girl kept on looking at me. Now I got a bit worried. “Did she think I am one of those 'Moslem' extremists the media always talks about?”, I asked myself. I continued to read my book as if nothing had happened. Then, all of a sudden, she pointed at me and said “look mum, it's Daddy”. I was like 'OK'. The mother explained to the girl that Daddy does not have a beard. After a few minutes the girl pointed at me and said “look mum, it's Santa Claus”. I don't know why she thought that; was it because of my beard? Or was it due to the fact that I was wearing a rust thawb that may have resembled the Santa Claus costume? The mother and I laughed and she explained to her that Santa Claus is much older and bigger.

This was first published on OnIslam.net.

A piece of cloth that made me look different, caused many to stare and laugh at me, slowly became my pride. It was not just ḥijāb anymore; it made me realize what it meant to do something for no other purpose than to please Allāh alone; to be tested and along the way to become stronger (inshā'Allāh).

Ḥijāb became a responsibility. It was a symbol or worship and servitude to Allah azzawajal. I was representing my dīn every time I stepped out of my house. I started enjoying being an ambassador. I used my ḥijāb to avail every opportunity to make da'wah.

There were tough times too, especially when my children started growing older and noticed their mother was different from others. There were times when they stood out just because their mother looked different. Or when the kids around the corner laughed at my young daughter asking “Hey what's on your head?”. It was then that I felt uneasy exposing my children to an unnecessary challenge. I felt the need to escape away to a place where wearing ḥijāb was not difficult, rather part of the norm. Little did I realize that it was those difficulties and challenges that had transformed ḥijāb into my pride.

We moved to a place where ḥijāb was everywhere. It was not difficult to cover anymore, no one laughed at ḥijāb. Stares? That is another discussion!

In the West, ḥijāb is frequently misunderstood as “cultural”. I was often appalled at this misrepresentation. It was not until I moved to the Middle East that I understood the grounds of Western arguments. I realized accusing ḥijāb as a cultural practice forced on women by their men folk, holds water.

Ḥijāb and jilbabs are very common here, but the oppression is reflected through the way ḥijāb is worn. Sometimes, it feels like women are in a prison waiting to break out. A sheer piece of black cloth carelessly resting midway across their head, the layers of hair slipping attractively out from the front makes these women look no less stunning than Princess Jasmine. Layers and layers of make up makes me wonder if they get ready at salons every day. Many women use artificial hair-buns under their hijabs, making it look like a perfect “camel-hump”.

Many women wear front-open abayas that split open up at every step they take; a glance of their tight skinny jeans and high heeled sandals only make them seem far more alluring.

That's not all. Jilbabs are tight. Some women cover their faces (which is mostly forced by their families) but their skin-tight jilbabs, designed especially to enhance body curves, are enough to catch anyone's attention; forget the faces.

Many women here do not want to wear ḥijāb but are forced to by their families.  One of my local teachers at Qatar University informed me that her brothers can never find out she doesn't cover her face at the university or she will be forced to quit. I don't know how ḥijāb evolved into culture, but unfortunately it did. Even the welcoming package and little leaflets designed for expatriates introduce ḥijāb as a cultural dress code.

I wonder what impression all those non-Muslim expatriates take back to their respective countries. Can they be blamed for accusing Muslims  of imposing ḥijāb on women?

The other day, during the PTA meeting, two of the European moms asked me if I was wearing “all this” to adapt to the local culture!

I have never been asked about my ḥijāb from this perspective before. At first I was confused, but as their question sank in, I was ashamed. It took me a few minutes to answer their question, but, alhamdulillah, that day they left with a better understanding of ḥijāb.

There is always khayr in whatever happens in our lives; I learned a lot from my move that I might have never learned otherwise. Firstly, difficulties and challenges are not unnecessary, rather, they reform us.

Secondly, not all Western accusations are unfounded.

We should realize that it is partially our own fault that ḥijāb is misunderstood. Had our  Muslim brethren not sent out the wrong message, much against ḥijāb would have been easier to clarify. Some progressive females, who label ḥijāb as a forced cultural practice, are as ignorant of ḥijāb as many Muslim women in “Muslim” countries. We have a lot of work to do from within. At times, it seems easier to make da'wah to non-Muslims than Muslims themselves. May Allāh make the real knowledge of Islam sink into our hearts and return us our glory and 'izzah that we have lost at our own hands.

Perhaps you've tried to ignore it as I have. But you cannot.

Why? Because it's everywhere.

No, it's not the wildly fluctuating winter temperatures. It's not the political wrangling in Washington. It is Harry Potter.

Last summer, the final installment in the Harry Potter movies came out. And this time, I learned to accept the fact that Harry Potter was going to be big no matter what. And whether I liked it or not, millions of young Muslims were going to watch the last movie in the series.

You've probably heard much of the same rhetoric I have over the past ten years. Ever since Harry Potter became an international phenomenon, Muslim parents, speakers, lecturers and imams have spoken out against the boy with the scar.

• “Magic and sorcery is becoming more accepted in today's society.”

• “The devil is trying to influence your children to believe magic is okay.”

• “Harry Potter is eeeeevvviiiillll!”

I'm not here to defend Harry Potter. There are some things about the series I don't really care for either. Like the whole “Dumbledore is gay” thing.

Nonetheless, I believe there is good in everything. For instance, I'm not a fan of U.S. foreign policy. But there are many things I like about the United States.

With that in mind, I wanted to create a list of things we (people who have read or watched the series) can take from Harry Potter that might actually benefit us. InshaAllah, we'll see that the boy with the scar can teach us something after all.

1. There's Nothing Wrong With Mudbloods.

In the Harry Potter series, there were wizards who were pure-bloods and wizards who were “mudbloods.”

Pure-bloods were wizards who came from a pure wizarding family. Mudbloods were wizards who were born from Muggle (human) parents.

In the story, many of the pure blood wizards felt they were better than the mudbloods. In fact, the term mudblood is actually a derogatory term for Muggle-born wizards.

• Some pure-bloods hold a supremacist attitude towards mudbloods.

• Some pure-bloods refuse to marry mudbloods and look down on wizards who do.

• Some pure-bloods even treat mudbloods as second-class citizens.

Unfortunately, we have some of these same problems in the Muslim world. As an African-American son of Muslim converts, I've seen my fare share of “Pure-Blood Supremacy” amongst Muslims.

• Some Muslims who come from the Middle East or Indian subcontinent seem to think I'm ignorant about Islamic laws and  requirements.

• Some Muslims seem to think American Muslims have not memorized much Quran or learned the rules of Tajwid.

• Some Muslims refuse to let their children (especially their daughters) marry outside their race, nationality, or tribe.

One of the best lessons learned from Harry Potter is that it's perfectly okay to be a Mudblood. Furthermore, a Mudblood is often just as good a wizard as a Pure-blood.

The same holds true for Muslims. An American-born Muslim may be just as knowledgeable about Islam, and just as good a Muslim as our foreign-born brethren.

2. Don't Be Afraid To Say You-Know-Who's Name.

Voldemort is the main antagonist in the series. He's Harry Potter's arch enemy.

Before the beginning of the series, Voldemort and several evil wizards stage a rebellion and take over the wizarding world. This resulted in the death of several wizards, including Harry Potter's parents.

Eventually, Voldemort is defeated, order is restored, and things go back to normal. However, the legacy of Voldermort's reign is so traumatic just about everyone is afraid to say his name.

Instead they refer to him using cryptic phrases such as “You-Know-Who” and “He-Who-Must-Not-Be-Named.” Only Harry Potter, who is initially ignorant of Voldemort's evil deeds and Professor Dumbledore are brave enough to say his name.

Perhaps you've noticed some topics that are taboo in your Muslim community also. Sometimes, it seems like Muslim leaders and parents are afraid to talk about some of these sensitive subjects.

Topics such as:

• Sex

• Drugs

• Terrorism

• Racism

This list may differ based on your locality and community. But it's still the same song. The people in positions of leadership don't want to ruffle feathers and so they stay away from these serious topics.

Don't be afraid to say Voldemort's name. Don't be afraid to talk about these topics that are important and impact us all.

3. You Can Influence the Sorting Hat

In the first Harry Potter novel, the new students at Hogwart School of Witchcraft and Wizardy go through a sorting procedure to see which house they will belong to. They take their turns under a talking hat that reads their mind and analyzes their character.

Based on this information, the Sorting Hat places them in one of four different houses within Hogwarts:

• Gryffindor

• Slytherin

• Hufflepuff

• Ravenclaw

When it was Harry's turn to go under the Sorting Hat, it wanted to place him in the Slytherin house. Based on Harry's character and abilities, the Hat felt Harry would have been a great addition to that house.

But Harry did not want to go to Slytherin. Instead of giving in to the Sorting Hat, Harry resisted and insisted he belonged in the Gryffindor house. Eventually, the Sorting Hat gave Harry what he wanted, and sent him to Gryffindor.

What about your Sorting Hat? Are members of your family or your community trying to make you fit into a mold that you don't belong?

Are they insisting that you follow a career path that you're not interested in?

Are they trying to make you marry someone you don't want to marry?

I'm not at all suggesting that you rebel or disobey your parents. However, it is important that you make it clear what you want, especially if you have proof based on Islam. Let them know, in the most respectful way, that they shouldn't push their dreams and desires on you.

Yes, you can influence the Sorting Hat.

4. You May Have to Join Dumbledore's Army.

In the story, Harry's friends realize the danger around them as Voldemort grows stronger throughout the series. They are upset there is no one to teach them how to defend themselves against their enemies.

Hermione, one of Harry's closest friends, suggests that Harry teach them Defense Against the Dark Arts. Harry has had the most experience fighting against dark magic and agrees to secretly teach his friends what he knows.

This group of friends calls themselves “Dumbledore's Army” after the Hogwarts headmaster. They play a critical role later in the series when Voldemort's followers begin their assault.

Is it time for you to join Dumbledore's Army? Are you ready to expand your knowledge of Islam, but there's no one to teach you?

It may be time to go in search of this knowledge for yourself. With the vast possibilities of the internet, you can now get a very sound understanding of Islam without leaving your home, through online Islamic institutes.

Don't wait for someone to start the class at your local Masjid. Be proactive. Go out there and get the knowledge you desire.

5. Muggles Are Boring.

Three of the most unlikeable characters in the entire series are his Uncle Vernon, Aunt Petunia, and Cousin Dudley. They adopt Harry after the death of his parents before the start of the story.

But they are hardly the loving sort.

They mistreat Harry and hate all things magic and out of the ordinary. They are the epitome of Muggle boorishness.

They are straight-laced, uptight and arrogant.

But most of all, they are boring. And they want Harry to be the same. They hate the fact that he's a wizard and they try their best to suppress his true identity.

Don't be like the Dursleys. It's okay to be different.

Being a Muslim in the West is not easy.

• You dress differently.

• You eat different things.

• You don't celebrate the same holidays.

It's so much easier to be like everyone else. It's much easier to try to fit in with the rest of the Muggles.

But Muggles are boring. And you're not a Muggle.

Don't be afraid to wear your hijab. Don't be afraid to grow your beard. Don't be afraid to tell the Muggles you don't celebrate Christmas or drink alcohol or deal with interest.

Don't be a Muggle.

And don't be a wizard either.

Be the best Muslim you can be.

She called on good Americans (read: non-Muslims) everywhere to take a stand against the halal turkeys (which may, after all, be stuffed with sharia instead of gizzards.)

Boycott Butterball, she wrote, because:

Turkeys that are halal certified — who wants that, especially on a day on which we are giving thanks to G-d for our freedom?

Oh the ironies that riddle her blog post!

Irony #1: Although Geller uses “G-d,” the traditional Jewish way of spelling the name of the Almighty, she seems unaware of how similar kosher, the traditional Jewish way of preparing food, is to halal. She protests what she calls the cruelty of halal slaughter:

Halal slaughter involves cutting the trachea, the esophagus, and the jugular vein, and letting the blood drain out…

From a description of kosher slaughter:

The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. See here for more details.

Irony #2: She calls Thanksgiving a great holiday celebrating our freedom and asserts that the way turkeys are slaughtered matters:

Halal turkey, slaughtered according to the rules of Islamic law, is just the opposite of what Thanksgiving represents: freedom and inclusiveness, neither of which are allowed for under that same Islamic law.

So Geller is using the Thanksgiving turkey as a symbol of what she perceives as a free and inclusive America.  There  are generations of native Americans stretching back to the first Thanksgiving who might have a different perspective.  The turkey they shared with the pilgrims was, unlike the halal Butterball, symbolic of values that actually did destroy a civilization.

Irony #3: The halal certification that prompted her rant may not actually reflect Islamically correct slaughter.  I confirmed with a Butterball consumer affairs representative (as did one of Geller's readers) that their “whole turkeys are halal.”  I pursued the issue by asking if that meant their turkeys are slaughtered individually following Islamic guidelines, beginning with saying Bismillah over them.

I have not been able to get a response to this question, despite trying throughout this afternoon and evening through Butterball's consumer affairs department and media relations representatives.

I would love to be told that mass-produced poultry are slaughtered humanely, but I find it impossible to believe.  Meat production is about making money, and doing individual slaughtering with care and attention, as Islamic law requires, is not the way to minimize costs.

Perhaps there is confusion between halal and dhabiha (zabihah).  It's strange that they emphasize that whole turkeys are halal.  What happens when they chop the turkey up that makes it haram?  Do they spray it with bacon grease?  Unless they tell us, we can't know.

Bottom line: if Americans can't bear the thought of putting something labeled halal in their mouths, their best bet is to stick with ham – a meat guaranteed to be free of Islamic influence, stealthy or otherwise.

Home is where the heart is.  And to be honest, the ugly carpet or the wheels hanging from the ceiling aren't what make this place a home.  It's the environment of seeking 'ilm, the classes, and the sisters that really got to me.  I especially missed making salah in this jamah.  For weeks after Ilm Summit was over, the Surat Al Fatihah recitation I would hear multiple times a day stuck with me, and when I would recite in my salah, it sounded exactly like the one I heard here.  When making sujood, I would press my face into any other carpet, mat, or rug and wish to see that familiar ugly brown mess that had over those 10 days somehow grown on me.  Sometimes in the masjid or at my university, I would see a hijabi walking by or hear a familiar laugh and mistake her for one of the sisters from Ilm Summit.  Upon realizing that I was seeing just what I hoped to see, I would whip out my phone and send a quick text message: Assalamualaykum.  I was just thinking of you! I miss you! I hope you're doing well insha'Allah.  Know that I'm making du'a for you. As the year went by, I started seeing these mirages less and less, and those random text messages and Facebook posts dwindled in number.

The most bittersweet moments of missing Ilm Summit overwhelmed me when I was at any other AlMaghrib class that came to my Qabeelah during the year.  I would turn to the sisters who had gone to Ilm Summit that year with me and we would recount our crazy stories.  We would go on and on about the material that we covered, tajweed classes after fajr, jokes that the shuyukh told, hilarious entertainment session, and the fun times just hanging out late in the lobby.  It was at those times that I didn't need to remind myself why I was willing to skip out on summer school to set aside a chunk of time or why I got a job so I could drop a bunch of money.  After being here last year, I really didn't think that the classes of 2011 could top the ones in 2010, but alhamdulillah the shuyukh rose to the challenge and exceeded my highest expectations, once again pushing the limits and forcing me to think deep.  And I'll admit, even if the classes had ended up being really horrible, I would come back and serve a 10 day sentence in this air conditioned prison just to see those familiar faces and make some new friends, the people that became my Ilm Summit family.

Once again, I pull my suitcase behind me and I can't believe that I was standing here just 10 days ago, and I was telling myself that I had so much time.  Ten days have flown by for the second year in a row. I'm sad that it's over, but I know as I walk out of the hotel, it'll just be a year, and soon insha'Allah, I'll be coming back home to see my Ilm Summit family.