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 Allāh 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. Inshā'Allāh, 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 ṣalāh 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 ṣalāh, 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 inshā'Allāh.  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 inshā'Allāh, I'll be coming back home to see my Ilm Summit family.  

Dear Dean of Comedy,

Asalaam Alaikum,

I am a fan, so please take my comments as constructive criticism, inshā'Allāh, a conversation starter for American Muslim activists to examine our messages, strategies and tactics.

In response to your piece on CNN, I would like to make the following points:

Point #1 – Please do not add fuel to a fire: “Not only is Cain's policy regarding American Muslims morally wrong and illegal, how would it work from a practical standpoint? How could he tell if a person is Muslim? Job applicants could lie about their religion in order to have a chance at a job, especially in this tough economy.” – A major smear against our community is the “taqqiya” (lying to or deceiving of non-Muslims to get the upper hand over them) concept. It has been used so effectively with some segments of the population that they will not accept anything a Muslims says or does. The above quote actually will read to those folks as “see, I told you them Muzlims will lie to get what they want!”

Point #2 – Muslims should consider ourselves equal to anyone and everyone else: With regards to your analysis of Romney and McCain in 2007, McCain also said that cabinet level appointments should be based on merit and qualifications alone. This is a very American standard and one that Muslims should adopt so that we are not putting ourselves on the path to entitlement thinking. In 2007, Romney said that the American Muslim population was not significant enough to warrant a cabinet level appointment. So while Romney's position has moved in a more just direction, Muslims should continue to focus on producing some of the best educated and most successful members of society. That is what we have done and what we must continue to do to determine our long-term success. The path Romney described in 2007 is one of a special interest group.

Point #3 – Islam & Muslim are not terms that equal to a race. Muslim diversity must be promoted: While I love the Reagan quote you used to close the article, the way you structured your piece conflates the very different forms of bigotry that Reagan saw fit to list as separate threats. Yes, the fact of the matter is that Herman Cain is against Muslims as a group. Yes, the majority of the American Civil Rights movement is one of racial tension. While anti-Semitism provides a middle ground, Muslims do not have a single racial, ethnic  or cultural background which makes the defamation we face much closer to the founding fathers concerns over religious persecution.

American Muslims are as diverse as America itself so what better way to respond to the so-called “constitutionalists” than to show them how they are going against the Framers of the Constitution desires for our nation?

We are not a race and should be very careful of using racial analogies to frame our modern issues. Want proof? Look to the same Gingrich statements you paraphrase in your piece. Gingrich makes ridiculous analogies between Islam, Communism and Nazism. Silly arguments like this can only be made if Muslims are allowing ourselves to be seen as a monolith. Racializing Islam sets the stage for the artificial analogy between Muslims and Nazis and Communists because the rich diversity of our Ummah is ignored and we are then seen as a tribe rather than a religion. The argument has become that by virtue of simply being Muslim (if seen as a monolith) we have joined a totalitarian doctrine. Our diversity of thought, diversity of religious interpretation along with the greater Muslim community's richness of spanning vast ethnic divides can all be seen with suspicion rather than the admiration it rightfully merits.

Point #4 – Good work on not using tired, problematic terminology: I applaud you for not using the term Islamophobia, which re-enforces the problems I list in point 3. The use of the term ultimately leads to the logical conclusion of Huntington's the clash of civilizations theory. When we say that fear of Muslims is Islamophobia, non-Muslims can be made to believe that Islam itself is the problem. This is because we did not address the fear. It does not matter if the fear is misplaced, it only matters that it exists. By simply telling someone who is terrified of small spaces that they are claustrophobic, I have not given them any therapy, I gave their fear a label. As someone not suffering from claustrophobia, it may give me a sense of satisfaction to know a term that describes the condition, but did it help me deal with the claustrophobe?

This open letter is nothing more than an opportunity to discuss some key strategic and tactical issues. I did in fact really appreciate your piece and applaud your effort. Thank you for a great opportunity to examine how we see ourselves and how we challenge anti-Muslim defamation. Thanks for making us laugh and by all means keep destroying stereotypes with humor!

JazakAllahu Khairan,

Iesa Galloway

Another reason for my reticence was that getting on the khutbah circuit was an immense time drain, especially since many times the khutbah planning chairperson would try contacting me (or others) when the scheduled khateeb would bail out at the last possible moment (seems a bit common), leaving me to prepare an ad hoc khutbah on Thursday night.  I remember one time the khateeb didn't show up, and I was asked to give one right there.  I asked for a minute to think about it, and then delivered a khutbah on Uthmaan (RA) and the lessons we could take from his life and characteristics.  How did I come up with that khutbah?  I didn't – it was the Islamic Sunday School class I had taught earlier in the week!

I returned this week because the UC Berkeley MSA was organized enough to have scheduled me four months in advance, giving plenty of time to think and prepare.  During that time, I returned to reading books on public speaking, and re-thinking what I had liked in the past and what I liked now.   It was also great for reflecting with a fresh set of experiential eyes on what was really important for the community-at-large, rather than pseudo-student of knowledge ankle-biting.

So here's my question to all of you – what makes an awesome khutbah, and what makes a disaster khutbah?

For example, awesome khutbah for me was a couple of months ago when Imam Tahir Anwar visited and spoke about what the differences among Muslims to amounted to for him, and how we should deal with it.  Disaster khutbah was a fresh student of knowledge getting on the minbar and running as through a marathon refutation of something he read online for 90 minutes.

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

Much can be said about the antics, hysteria, and dare I say it, fanaticism that surrounds sporting events like cricket and football (either version).  Pakistan's state-sponsored nawafil prayers for the team is easily fodder for condemnation and ridicule.

Yet, I must admit I was disappointed less in the cricket fans and more in some of the posts, tweets, and facebook messages from the religious class, if you will, calling out cricket fans and I say this as someone who cannot sit through sporting events easily any longer and didn't watch even a minute of the cricket tournament.

I was disappointed because very honestly, as difficult as life has become for Muslims around the world, and as spiritually bankrupt as we are often pronounced to be, we still need to relax from the day-to-day grind of life when we can.  While I don't think sitting through many days worth of matches is worth my time, I think the fun and excitement others get from it is important for their own life, and helps to recharge their batteries to get back up and take care of their other daily obligations.

But then that begs the question, where's the balance?  What's the balance between too much time having fun and unwinding vs too little?  In my mind, if you're doing well with your life's highest priorities (taking care of your responsibilities, and doing it well) then your free time is yours to do with as you please (within reason).

What are your thoughts on balance?  What truly is a balanced lifestyle, and where do you see other recreational activities like sports fitting into the whole equation?

Siraaj