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BlackMuslimBan | Take Down the Wall in Your Hearts

It’s encouraging to see what happens when, despite our differences, we come together for the greater good. Seeing droves of people around the nation and world stand up with us against the unjust #MuslimBan gives me hope for a better world. However, I can’t help wondering what we as a Muslim community in America are offering our refugee and immigrant brothers and sisters once the ban is lifted and they are given the right to live here. Will we invite them to our (non-existent) loving, united Muslim community, which is based on the Islamic teachings of tolerance and inclusion that the #MuslimBan seeks to obliterate? Or will we do what we’ve always done: invite them to support the bans we hold closest to our hearts, the most sacred of which seems to be the #BlackMuslimBan.

It is no secret that one of the pieces of advice many immigrants receive upon settling in America is to dissociate from African-Americans, at all costs. Thankfully, there are exceptions to this, as there are intercultural communities and organizations in which grassroots work is being done to combat racial and ethnic division in the Muslim community in America. However, the problem of anti-Black racism remains quite widespread and is manifested in the common advice passed around in communities comprised of mostly immigrants and their American-born children and grandchildren. Sometimes the advice is overt, other times subtle. But the message is passed on (and understood quite clearly) nonetheless: African-Americans are violent, immoral, and intellectually inferior, they are told, and they blame racism for all their problems; meanwhile the real problem is themselves—whether due to lack of personal motivation and laziness, or to the pathological “breakdown” of their families.

This racist message is so widespread and accepted among non-Black-Americans that aspects of it were echoed at the 2016 RIS (Reviving the Islamic Spirit) Conference from one of the most celebrated American Muslim scholars in the world, Hamza Yusuf. Ironically, his racially insensitive remarks were made in a context in which he was being asked about the collective Muslim responsibility in joining efforts to combat anti-Black racism. When there was an uproar (and justifiably so) against his sharing grossly misleading information about African-Americans being killed by police, he said this during the clarification of his point: “[My point is that] the biggest crisis facing the African-American communities in the United States is not racism; it is the breakdown of the Black family.”

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Wow. We can talk about his apparent sincerity, his apparent love for his Black Muslim brothers and sisters, and even his heartfelt apology and retraction (if we could be so generous as to call it that). But the fact of the matter is, what happened at that conference was not (and will never be) about Hamza Yusuf the person. I imagine that he, like so many privileged White men in America and abroad, is well-meaning and sincere as he inadvertently furthers a system that destroys Black lives as a matter of course. Like Hamza Yusuf did at RIS, far too many ostensibly sincere White men and women have for generations used savior-complex rhetoric while hiding behind podiums and scholarly titles (secular and religious) when sharing “facts” and “research” to tell Black people what our problem is. They tell us we’re suffering from anger issues, paranoia, hallucinations, and even mental illness when we recognize that, outside the normal spiritual, personal, and family struggles faced by all human beings on earth, racism is in fact the biggest crisis facing Black people, nationally and internationally.

However, it bears repeating that Hamza Yusuf isn’t the problem here. Yes, he is definitely an emotional trigger for so many Black people (myself included) suffering from the trauma of America’s generational racism passed down most insidiously through many “sincere” White people who think they’re only trying to help. And yes, what he said was egregious and needs to be refuted, unapologetically. Nevertheless, on a personal level, the weighty wrong of his words rests on his shoulders and soul alone, and only he can stand before Allah and answer for that. It is not for me to label him racist or anything else, good or bad. In fact, I find the discussions of his sincerity, his love for Black people, and his apology not only irrelevant in light of the widespread harm he caused, but also a means to (even if unintentionally) further anti-Black racism itself, hence my blog “He Apologized? We Have No Idea What an Apology Means”.

In truth, what the Hamza Yusuf tragedy brought to light was something much bigger than any single human being: His words ripped the cover off the nasty underbelly of the anti-Black racism that has divided the Muslim community in America for generations. His words forced those with sincere, vigilant hearts to take notice of a problem that they likely imagined didn’t exist, at least not on that scale. If a respected and celebrated White Muslim scholar could feel justified (even if only briefly) in making such blatantly racist remarks to a public (predominately non-Black) Muslim audience, his words were certainly only the tip of the iceberg in highlighting what is really going on in our communities in the West.

The truth is, however, Hamza Yusuf’s words were nothing new for many Black-American Muslims, though many didn’t expect such horrific sentiments to come from him. Interestingly, this is similar to the shock-and-revelation that happened to many sincere White Americans when they heard the words of Donald Trump. However, Trump’s rhetoric was blatantly pernicious, while Hamza Yusuf’s was merely the result of the ever-so-familiar “good White person” causing so much harm while he is trying to do good.

The #BlackMuslimBan

It is ironic that many Muslims will, in front of (and alongside) non-Muslim allies, cry for tolerance and acceptance when demanding their constitutional rights. But they’ll go right back home and teach their own children something that even many disbelievers have graduated beyond: anti-Black racism, or as I’ll call it in this blog: the #BlackMuslimBan.

The #BlackMuslimBan states that a respectable Muslim shouldn’t befriend, live around, trust, or intermarry with Black people. If anyone does, they become the shame of their own people. Thus, except for the few obligatory token Black people propped up when their presence (or service) is needed or desired somehow, Black people are either overtly or covertly banned from entering non-Black communities, masjids, or families in any meaningful role. And ironically, this ban is most obvious in Muslim communities comprised of immigrants and their children and grandchildren—yes, some of the same communities we are (and rightly so) shouting our support for in combatting Trump’s #MuslimBan.

Black Muslim Activism and the #MuslimBan

I remember hearing a lecture about the reason for the divisions in our ummah, and the scholar said something that few Muslims would even consider: that the root of our division lies in our refusal to stand shoulder-to-shoulder and foot-to-foot with our Muslim brothers and sisters in prayer. What he was alluding to was the hadith in which the Prophet (peace be upon him) advised Muslims to close the gaps in the prayer lines lest we allow the Shaytaan to come between us. He said that many Muslims would think this root cause is overly simplistic, but when you look at what’s happening in our masjids, it really isn’t, he said. In other words, if it’s so simple, why are gaps and crooked lines a continuous problem for us? The answer: Because our hearts are divided, and it’s reflected in our inability to even line up properly for prayer.

“Yes,” he said, “you as an individual might realize the necessity of closing the gaps during prayer, but you can’t do it alone. Have you ever tried?” he said challengingly, slight humor in his voice. “You can’t. Why? Because solid, straight prayer lines are something that require everyone’s participation.” You might close one gap, but a few people down, there is another one, and if you somehow miraculously achieve an entire line with no gaps, chances are, the line is obviously crooked.

I mention this lecture here because it is such a profound analogy regarding what is happening with African-American Muslims participating in political activism, social justice, and intra-religious tolerance in Muslim communities. We show up to defend the rights of our non-Black-American Muslim brothers and sisters, and will continue to inshaaAllah. However, as soon as victory is tasted, we’re stepped over, trampled, and ignored. The gross injustices we face in the school-to-prison pipeline, mass incarceration, eugenics programs, and the continuous killing of Black bodies are denied, trivialized, and even blamed on us. And when we speak up about it, we’re met with the racist rhetoric echoed by Hamza Yusuf at the RIS Conference: the problem is you and your horrible families.

In other words, like Trump’s #MuslimBan in the eyes of many Americans, the #BlackMuslimBan can be viewed as justified due to the inherent pathology of Black people and their “broken” home life. Such a degenerate reality would almost necessitate a protective wall being built to keep Black people out so that they don’t infect “good non-Black families.”

Yes, I know. Hamza Yusuf didn’t intend to strengthen the #BlackMuslimBan. But that’s highly irrelevant because his words did.

And here’s the problem: Allah will not give us victory in overcoming an external enemy until we fix the problems within ourselves. So as we all stand together and shout against Trump’s #MuslimBan, we better be prepared to stand up against the nasty underbelly of the #BlackMuslimBan that so many of us have held sacred for far too long. And as many Black Muslim activists continue to do their part in fighting for the rights of those who continuously disregard and disrespect them, we Black Muslims cannot close the gaps in this ummah alone. This solidarity of standing shoulder-to-shoulder and foot-to-foot in front of our Creator is something we all must participate in.

“But Black People Aren’t Faultless!”

If there’s one message I would love to be resonated over and over, it is the very one often used to dismiss the anti-Black racism I discuss in this blog: Black people aren’t angels! They do wrong too!

SubhaanAllah. That’s precisely the point. Black people are human beings just like you. Therefore, of course they aren’t angels, and of course they do wrong. There’s absolutely no difference between them and you. And given how rampant anti-Black racism is in both Muslim and non-Muslim circles, I highly doubt that anyone is genuinely under the impression that Black people are faultless angels.

In fact, it is our inability to be non-angels and flawed human beings without being severely punished for it that makes anti-Black racism so destructive. The rhetoric of Hamza Yusuf makes this point chillingly clear. Meanwhile, many White American families suffer from incest, alcoholism, sexual abuse, adultery, drug abuse, and narcissistic personality disorders, problems so widespread that fields of psychology were developed (and zillions of books written) just to address them. Yet a White man feels comfortable standing before an international audience to say that there is something uniquely pathological in the “breakdown of the Black family.” It is no secret that part of the goal of America’s systematic racism (historically and presently) has been to literally tear apart the Black family. Therefore, if there is something uniquely wrong in our homes, it likely lies in that very deliberate anti-Black racism funded and furthered by White supremacy, which informs both national and international policy till today. So even if we were to discuss the “broken” families of Black people, my question is, what’s White people’s excuse?

I don’t ask this to be sarcastic, or to suggest that White people have a family pathology that non-Whites don’t. I ask because in highlighting the dysfunction present in families of White people (whom our collective inferiority complexes make us want to emulate), we can understand what should have been obvious in the first place: White people, like Black people and others, face the same human problem: They are children of Adam and thus subject to all the good, bad, and ugly that comes along with being flawed human beings.

Moreover, we’re all suffering from the effects of generational racism, as the blatant and subtle messages of generational racism affect both White and non-White psyches, hence the reality of PTSS (post traumatic slave syndrome) which is till today suffered by both Black and White Americans, as discussed by Dr. Joy DeGruy. This PTSS leads many Whites to either consciously or subconsciously believe they are superior to others. However, America and the rest of the world like to pretend that the effects of this nation’s history is a stigma carried only by Black people, allegedly because we refuse to let go of “the past,” even as our concerns regard what we are facing in the present.

Thus, when I hear someone say, “Black people aren’t faultless!” in discussions of anti-Black racism, I think to myself, “I agree.” However, I wish we as African-Americans were given the human dignity to not be stereotyped as inherently anything except human. As cliché as it sounds, I don’t believe Black people are better than Whites, or vice versa. As I discussed in the blog Judging People As Good Is Also Prejudice, I see absolutely no benefit in viewing any group of people as superior to another, even if that group is an oppressed minority.

Likewise, I certainly don’t view any people (or their families) as inherently more “broken” and dysfunctional than others. Yes, each culture and people have their unique struggles that naturally manifest themselves in different ways based on historical and cultural contexts. However, having personal fault and family dysfunction is not a Black problem, just as racism is not an “American problem.” Both are human problems; thus, they are by extension Muslim problems too.

Therefore, it would help tremendously if we as Muslims, individually and collectively, would stand up firmly for justice, as witnesses in front of Allah, in countering rhetoric that suggests anything else, regardless of whether it comes from the mouth of a U.S. president or a respected Muslim scholar, or even from our own homes, communities, and families.

Lift the #BlackMuslimBan

The fact that Muslims continue to deny the subtle and blatant anti-Black racism that is rampant in our own communities should be a cause for serious concern regarding our future in America (and abroad). Our future success does not lie with convincing Donald Trump (or any other corrupt leader) that a wall shouldn’t be built to keep Muslims out, even as our continuous opposition to the #MuslimBan is necessary. Rather, our future success lies in our being convinced in front of Allah that the wall we’ve built in our hearts against each other must come down. Now.

 

Want to support grassroots community work aimed at strengthening our ummah? Email info@findingpeaceproject.org  

Umm Zakiyyah is the internationally acclaimed author of more than fifteen books, including the If I Should Speak trilogy, Muslim Girl, His Other Wife and the newly released self-help book for Muslim survivors of parental and family abuse: Reverencing the Wombs That Broke You, with contributions by Haleh Banani, behavioral therapist.

To learn more about the author, visit ummzakiyyah.com or subscribe to her YouTube channel.

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The Prophet (SAW) has taught us the best of deeds are those that done consistently, even if they are small. Click here to support MuslimMatters with a monthly donation of $2 per month. Set it and collect blessings from Allah (swt) for the khayr you're supporting without thinking about it.

Daughter of American converts to Islam, Umm Zakiyyah writes about the interfaith struggles of Muslims and Christians, and the intercultural, spiritual, and moral struggles of Muslims in America. She is the internationally acclaimed author of more than fifteen books, including the If I Should Speak trilogy, Muslim Girl, His Other Wife and the newly released self-help book for Muslim survivors of parental and family abuse: Reverencing the Wombs That Broke You, with contributions by Haleh Banani, behavioral therapist.Her books have been used in universities in America and abroad including Indiana University-Bloomington, Howard University, University of D.C. and Prince Sultan University in Riyadh, Saudi Arabia.To learn more about the author, visit uzauthor.com.

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#Society

Shaykh Seraj Hendricks: An Obituary

This article was originally published at Al-Madinah Institute.

 

An internationally recognised Islamic scholar, who saw spirituality, justice, and knowledge as integral to an authentic religious existence.

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Shaykh Seraj Hendricks, who passed away on the 9th of July 2020 at the age of 64, was a scholar of international repute, able to communicate and engage on the level of state leaders, religious scholars and the broader public. As a scion of one of the most prominent Islamic institutions in South Africa and internationally, who also spent a decade studying at the hands of the most prominent of Makkan scholars, he not only inherited a grand bequest, but expanded that legacy’s impact worldwide. In particular, he upheld a normative understanding of Islam, embedded in a tradition stretching back more than a millennium – but deeply cognisant of the needs of the age, including the need to strive to make the world a better place.

Shaykh Seraj Hendricks was a high school English teacher between 1980 and 1982 in Cape Town before leaving for Saudi Arabia in 1983 to study at the Umm al-Qura University in Makka. Before this, he spent many years studying particularly at the feet of his illustrious uncle, the late Shaykh Mahdi Hendricks – erstwhile Life President of the Muslim Judicial Council and widely regarded as one of the foremost scholars of Islam in southern Africa – as well as his father, Imam Hassan Hendricks.

Shaykh Seraj Hendricks studied the Islamic sciences for more than a decade in the holy city of Makka, spending three years at the Arabic Language Institute in Makka studying Arabic and related subjects, before being accepted for the BA (Hons) Islamic Law degree. He specialised in fiqh and usul al-fiqh in the Faculty of Shariʿa of Umm al-Qura University and graduated in 1992. Shaykh Seraj took ijazat from both the late Sayyid Ahmad Mashur al-Haddad and Sayyid ʿAbd al-Qadir b. Ahmad al-Saqqaf, as well as his extensive time spent with the likes of Shaykh Hasan Mashhat and others. These scholars are all known as some of the pre-eminent ‘ulama of the ummah in the 20th century, worldwide.

Additionally, he obtained a full ijaza in the religious sciences from his primary teacher, the muḥaddith of the Hijaz, the distinguished al-Sayyid Muhammad b. ʿAlawi al-Maliki, master of the Ṭarīqa ʿUlamaʿ Makka – the (sufi) path of the Makkan scholars. Together with his brother, the esteemed Shaykh Ahmad Hendricks, Shaykh Seraj and I wrote a book on this approach to Sufism entitled, “A Sublime Way: the Sufi Path of the Sages of Makka”. Alongside his brother, he became the representative (khalifa) of the aforementioned muhaddith of the Hijaz.

Further to his religious education, Shaykh Seraj was also actively engaged in the anti-apartheid struggle in South Africa during the 80’s and early 90’s, alongside the likes of figures like Ambassador Ebrahim Rasool, comrade of Nelson Mandela, and the renowned journalist, Shafiq Morton. His commitments to furthering justice meant insistence on expressing constant opposition to injustice, while fiercely maintaining the independence of the institution and community he pledged himself to his entire life. At a time when different forces in Muslim communities worldwide try to instrumentalise religious figures for partisan political gain, Shaykh Seraj showed another, arguably far more Prophetic, model.

The shaykh also was keenly supportive of the rights of women, whom he saw as important to empower and cultivate as religious figures themselves. His students, of which there were many thousands over the years, included many women at various levels of expertise. I know it was his wish that they would rise to higher and higher levels, and he took a great deal of interest in trying to train them accordingly, aware that many unnecessary obstacles stood in their way.

After his return to Cape Town he received an MA (Cum Laude) for his dissertation: “Tasawwuf (Sufism) – Its Role and Impact on the Culture of Cape Islam” from the University of South Africa (UNISA), which is currently being prepared for publication as a book. He translated works of Imam al-Ghazali, and summarised parts of the Revival of the Religious Sciences (Ihyaʾ ʿUlum al-Din), most notably in the Travelling Light series, together with Shaykhs ʿAbdal Hakim Murad and Yahya Rhodus.

Some of his previous positions included being the head of the Muslim Judicial Council’s Fatwa Committee (which often led to him being described as the ‘Mufti of Cape Town’), lecturer in fiqh at the Islamic College of Southern Africa (ICOSA), and lecturer in the Study of Islam at the University of Johannesburg (UJ). He was a member of the Stanlib Shariʿa Board, chief arbitrator (Hakim) of the Crescent Observer’s Society, and was listed consecutively in the Muslim500 from 2009 to 2020. He was also appointed Dean of the Madina Institute in South Africa, a recognised institution of higher learning in South Africa and part of the world Madina Institute seminaries led by Shaykh Dr Muhammad Ninowy. Shaykh Seraj was also appointed as professor at the International Peace University of South Africa, holding the Maqasid Chair for Graduate Studies.

Apart from fiqh and usul al-fiqh, some of Shaykh Seraj’s primary interests are in Sufism, Islamic civilisation studies, interfaith matters, gender studies, socio-political issues and related ideas of pluralism and identity. He lectured and presented papers in many countries, sharing platforms with his contemporaries. Shaykh Seraj taught a variety of Islamic-related subjects at Azzawia Institute in Cape Town, where he was its resident Shaykh, together with his brother Shaykh Ahmad Hendricks. His classes showed an encyclopaedic knowledge that was rooted in the tradition, while completely conversant with the modern age.

But beyond his classes, he was a pastoral figure to many – a community made of thousands – whom he gave himself completely to, in service of the religion, and counselling them as a khidma (service), with mahabba (love), in accordance with the Prophetic model. Many urged him to restrain himself in this way, fearing for his health, which suffered a great deal in his final years as a result – but he saw it as his duty.

The Shaykh was an international figure, a teacher to thousands, and an adviser to multitudes. Many today ask the question as to why ‘ulama truly matter, seeing as it seems so many of them can be compromised by different forces in pursuit of injustice, rigidness and petty partisanship. Such a question will not be asked by those who knew Shaykh Seraj, for in him they saw a concern for spirituality, not paltry political gain, and a commitment to justice and wisdom, not oppression or slogans. In him, many saw, and will continue to see hope for an Islamic commitment to scholarship that seeks to make the world a better place, rising to the challenge of maintaining their values of mercy and compassion, and exiting the world in dignity.

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#Current Affairs

Oped: The Treachery Of Spreading Bosnia Genocide Denial In The Muslim Community

The expanding train of the Srebrenica genocide deniers includes the Nobel laureate Peter Handke, an academic Noam Chomsky, the Serbian Prime Minister Ana Brnabić, as well as almost all Serbian politicians in Serbia and Bosnia-Herzegovina. One name in this group weirdly stands out: “Sheikh” Imran Hosein. A traditionally trained Muslim cleric from Trinidad and Tobago, Hosein has carved his niche mostly with highly speculative interpretations of Islamic apocalyptic texts. He has a global following with more than 200 hundred thousand subscribers to his YouTube channel, and his videos are viewed by hundreds of thousands. He has written tens of books in English, some of which had been translated into major world languages. His denial of the Srebrenica genocide may seem outlandish, coming from a Muslim scholar, but a close inspection of his works reveals ideas that are as disturbing as they are misleading.

Much of Hosain’s output centers around interpreting the apocalyptic texts from the Qur’an and Sunnah on the “end of times” (akhir al-zaman). As in other major religious traditions, these texts are highly allegorical in nature and nobody can claim with certainty their true meaning – nobody, except Imran Hosein. He habitually dismisses those who disagree with his unwarranted conclusions by accusing them of not thinking properly. A Scottish Muslim scholar, Dr. Sohaib Saeed, also wrote about this tendency.

In his interpretations, the Dajjal (“anti-Christ”) is American-Zionist alliance (the West or the NATO), the Ottomans were oppressors of the Orthodox Christians who are, in turn, rightfully hating Islam and Muslims, Sultan Mehmed Fatih was acting on “satanic design” when he conquered Constantinople, the terrorist attacks of 9/11 were a false flag operation carried out by the Mossad and its allies, and – yes! – the genocide did not take place in Srebrenica. Such conspiratorial thinking is clearly wrong but is particularly dangerous when dressed in the garb of religious certainty. 

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Hosain frequently presents his opinions as the “Islamic” view of things. His methodology consists of mixing widely accepted Muslim beliefs with his own stretched interpretations. The wider audience may not be as well versed in Islamic logic of interpretation so they may not be able to distinguish between legitimate Muslim beliefs and Hosain’s own warped imagination. In one of his fantastic interpretations, which has much in common with the Christian apocalypticism, the Great War that is nuclear in nature is coming and the Muslims need to align with Russia against the American-Zionist alliance. He sees the struggle in Syria as part of a wider apocalyptic unfolding in which Assad and Putin are playing a positive role. He stretches the Qur’anic verses and Prophetic sayings to read into them fanciful and extravagant interpretations that are not supported by any established Islamic authority.

Hosain does not deny that a terrible massacre happened in Srebrenica. He, however, denies it was a genocide, contradicting thus numerous legal verdicts by international courts and tribunals. Established by the United Nations’ Security Council, the International Criminal Tribunal for the former Yugoslavia (ICTY) delivered a verdict of genocide in 2001 in the case of the Bosnian Serb General Radislav Krstić. The International Court of Justice (ICJ) in the Hague confirmed, in 2007, that genocide took place in Srebrenica. In 2010, two more Bosnian Serb officers were found guilty of committing genocide in Bosnia. The butcher of Srebrenica, Ratko Mladić, was found guilty of genocide in 2017.

In spite of this, and displaying his ignorance on nature and definition of genocide, Hosain stated in an interview with the Serbian media, “Srebrenica was not a genocide. That would mean the whole Serbian people wanted to destroy the whole Muslim people. That never happened.” In a meandering and offensive video “message to Bosnian Muslims” in which he frequently digressed to talking about the end of times, Hosain explained that Srebrenica was not a genocide and that Muslims of Bosnia needed to form an alliance with the Orthodox Serbs. He is oblivious to the fact that the problems in Bosnia and Herzegovina and in the former Yugoslavia stem not from the Bosniaks’ purported unwillingness to form an alliance with the Serbs, but from the aggressive Greater Serbia ideology which had caused misery and destruction in Bosnia, Slovenia, Croatia, and Kosovo. 

Hosein’s views are, of course, welcome in Serbia and in Republika Srpska (Serb-dominated entity within Bosnia), where almost all politicians habitually deny that genocide took place in Srebrenica. He had been interviewed multiple times on Serbian television, where he spewed his views of the Ottoman occupation and crimes against the Serbs, the need to form an alliance between Muslims and Russia, and that Srebrenica was not a genocide. His website contains only one entry on Srebrenica: a long “exposé” that claims no genocide took place in Srebrenica. Authored by two Serbs, Stefan Karganović and Aleksandar Pavić, the special report is a hodge-podge of conspiracy theories, anti-globalization and anti-West views. Karganović, who received more than a million dollars over a six year period from the government of the Bosnian Serb-led Republika Srpska for lobbying efforts in Washington, was recently convicted by the Basic Court in Banja Luka on tax evasion and defamation. The Court issued a warrant for Karganović’s arrest but he is still on the loose. 

True conspirators of the Srebrenica killings, according to Hosain, are not the Serbian political and military leaders, and soldiers who executed Srebrenica’s Muslims. The conspirators are unnamed but it does not take much to understand that he believes that the massacres were ultimately orchestrated by the West, CIA, and NATO. Hosain even stated on the Serbian TV that if people who knew the truth were to come forward they would be executed to hide what really happened. Such opinions are bound to add to an already unbearable pain that many survivors of the Srebrenica genocide are experiencing. It is even more painful when Bosniak victims – who were killed because they were Muslims – are being belittled by an “Islamic” scholar who seems to be more interested in giving comfort to those who actually perpetrated the heinous crime of genocide than in recognizing the victims’ pain. These views are, of course, welcome in Serbia, Russia, and Greece.

It is not difficult to see why Hosain’s views would be popular in today’s day and age where misinformation and fake news are propagated even by the world leaders who should know better. A conspiratorial mindset, mistrust of established facts, undermining of international institutions – these are all hallmarks of the post-truth age. In another time, Imran Hosain would be easily exposed for what he truly is: a charlatan who claims religious expertise. Today, however, his opinions are amplified by social media and by the people who already question science and established facts. For these reasons, he needs to be unmasked to safeguard the very religious foundations which he claims to uphold but ultimately undermines. 

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#Life

A Festival Amidst a Pandemic: How to Give Your Kids an Eid ul-Adha to Remember

Eid ul-Adha is less than 3 weeks away!  This year, more than ever, we want to welcome Eid ul-Adha with a full heart and spirit, insha’Allah, despite the circumstances we are in with the global pandemic.

If you follow me on social media, you probably know that my husband and I host an open house brunch for Eid ul-Adha, welcoming over 125 guests into our home. It’s a party our Muslim and non-Muslim neighbors, friends, and family look forward to being invited to each year. It’s a time to come together as a community, share heart-felt conversations, have laughs, chow down lots of delicious food, and exchange gifts. Kids participate in fun crafts, decorate cookies, and receive eidi. The reality is that we cannot keep up with the tradition this year.

Despite social distancing, we have decided that we will continue to lift our spirits and switch our summer décor to Eid décor, and make it the best Eid for our family and our child. We want to instill the love of Islam in my daughter and make the Islamic festivals a real part of her life. We want to create warm Eid memories, and COVID-19 isn’t going to stop us from doing that. I really hope you plan to do the same.

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Here are 4 ideas to inspire you to bring that festive spirit alive for your family this Eid ul-Adha:

Hajj and Eid ul-Adha themed activities and crafts

There are so many activities to keep the little ones engaged, but having a plan for Eid-ul-Adha with some key activities that your child will enjoy, makes the task so much easier.

Kids love stories, and for us parents this is a great way to get a point across. Read to them about hajj in an age appropriate way. If you don’t have Hajj and Eid-ul-Adha related books, you can get started with this Hajj book list. Read together about the significance and the Islamic traditions of hajj, and the story of how zamzam was discovered. While you teach them the story of the divine sacrifice of Ibrahim 'alayhi'l-salām (peace be upon him), ask relatable questions. As a lesson from the story, give your child examples of how they can sacrifice their anger, bad behavior, etc. during this season of sacrifice for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He). Ask your children how they would feel if they had to give away their favorite toys, so that they can comprehend the feeling.

Counting down the 10 days of Dhul Hijjah to Eid ul-Adha is another fun activity to encourage kids to do a good deed every day. Have different fun and education activities planned for these 10 days.

Family memories are made through baking together. In our household, Eid cannot pass without baking cookies together and sharing with friends and family. Bake and decorate Eid ul-Adha themed cookies in the shape of a masjid, camel, or even lamb, and share with the neighbors one day, and color in Islamic wooden crafts the next. This DIY Ka’bah craft is a must for us to make every year while learning about the Ka’bah, and it’s an easy craft you can try with your family. Have the kids save their change in this cute masjid money box that they can donate on the day of Eid.

Decorate the main family areas

We are all going to be missing visiting friends and relatives for Eid breakfast, lunch, and dinner this year, so why not jazz things up a bit more at home than usual?

Start decorating the areas of your home that you frequently occupy.  Brighten up the living area, and/or main hallway with a variety of star and masjid-shaped lights, festive lanterns, and Eid garlands, to emphasize that Eid has indeed arrived. Perhaps, decorate a tent while you tell your children about the tent city of Mina.

Prep the dining room as if you are having Guests Over

Set up the breakfast table as if you are having family and friends over for Eid breakfast.

These times will be the special moments you spend together eating as a family. Now, with all hands on deck, plan to get everyone involved to make it a full-on affair. What specific tasks can the little ones take on to feel included as part of the Eid prep and get excited?

While the Eid table set-up itself can be simple, the moments spent around the table sharing in new traditions and engaging in prayer will insha’Allah be even more meaningful and memorable.

 An afternoon picnic

Family picnics are a perfect way for family members to relax and connect. If Texas weather permits, we may take advantage of a cool sunny day with a picnic at a nearby, shady park. With the heat wave we are experiencing, it may either not happen or will be an impromptu one.

Out of all the picnics, it’s the impromptu family meals on the lawn or at a park that I love the most. The ones where we grab an old quilt, basket, light meals, fresh fruits and venture out into the backyard or a nearby park. It’ll be a perfect socially distanced Eid picnic.

Eid ul-Adha comes around just once a year, so let’s strive to make the best of it for our children, even amidst this global pandemic.

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