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Malcolm X and MLK: Seeking Justice Through Faith

Seeking justice is a tricky objective, yet it is commanded by Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) as a necessary practice.. We will explore how the idea of seeking justice is embodied in our fitra (instinct) and deen (religion). I will define this through larger than life figures that gave up their lives for this cause; their religions are different but their causes overlapped regularly. Malcolm X and Martin Luther King Jr. are prime examples of how religion pushea an individual to pursue social justice. Allah said:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Verily, Allah orders justice and good conduct and giving to relatives and He forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded. Surat An-Nahl 16:90

Ibn Al-Qayyim said:

قَدْ بَيَّنَ سُبْحَانَهُ بِمَا شَرَعَهُ مِنْ الطُّرُقِ أَنَّ مَقْصُودَهُ إقَامَةُ الْعَدْلِ بَيْنَ عِبَادِهِ وَقِيَامُ النَّاسِ بِالْقِسْطِ فَأَيُّ طَرِيقٍ اُسْتُخْرِجَ بِهَا الْعَدْلُ وَالْقِسْطُ فَهِيَ مِنْ الدِّينِ وَلَيْسَتْ مُخَالِفَةً لَهُ

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Allah the Exalted has made clear in his law (sharia) that the objective is the establishment of justice between His servants and fairness among the people, so whichever path leads to justice and fairness is part of the religion and can never oppose it. Source: al-Ṭuruq al-Ḥikmīya 13

Just because it is mentioned in the Quran, doesn’t make it solely for Muslims. The Quran is a mercy for all of mankind. Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:

اتَّقُوا دَعْوَةَ الْمَظْلُومِ وَإِنْ كَانَ كَافِرًا فَإِنَّهُ لَيْسَ دُونَهَا حِجَابٌ

Beware of the supplication of the oppressed, even if he is an unbeliever, for there is no screen between it and Allah.

Source: Musnad Ahmad 12140, Grade: Sahih

America has had many heroes when it comes to justice. These two were both African American and belonged to different faiths; one was Christian, the other Muslim. They brought change in our political and cultural environment with the conviction of their faith. Their differences were unique, much beyond faith. Martin Luther King Jr. MLK was raised in a middle class, working family. He received an education, a sociology degree from Morehouse College, and didn’t really experience social shock till he was about 20, says Rev. Lewis Baldwin, a historian and authority on King. Malcolm X was raised in Detroit, shuffled through foster homes, hustled in the streets, and ended up in prison. Both spoke for justice and equality, both were silenced because of their preaching.

 Of the two, Martin Luther King Jr. was the most acceptable by liberal standards to be celebrated nationally. He was considered less radical than Malcolm X, “He was looking for more radical means of nonviolence,” Rev. Lewis Baldwin says, “but he never gave up on nonviolence.” A Christian, and sought the acceptance of the white population for the policies he needed, while Malcolm X didn’t even acknowledge he was American. (“The Ballot Or the Bullet” Speech, April 3 1964, Cleveland, OH (Published In MALCOLM X SPEAKS, CH. 3, 1965)

Humans do tend to sanitize the image of a figure to be more appealing. By sanitizing, I mean we alter whatever details we can of the figure, as to be accepted by the ruling governments and institutes. MLK Day converted a black radical to an American icon. Americans don’t celebrate him or the cause, we celebrate ourselves for “overcoming racism” and fulfilling the dream. I personally think that given the current state of political strife, exploitation of the poor, and a destructive desire of materialism, MLK would have been enraged. Like most of our social reformers, he had to be sanitized to be accepted by the public after his death.

The people that accepted King’s work today, were the same people that rejected him in the 60’s. They modified his original work so it could be tolerated. We froze in time the“ I have a dream..” speech. While ignoring the fact that after the Selma march and the riots at Watts, MLK was quoted saying “they have turned my dream into a nightmare…” King would tell an interviewer that the dream he had that day had in some ways “turned into a nightmare.” But that’s exactly what he said to veteran NBC News reporter, Sander Vanocur, on May 8, 1967.

MLK and Malcolm X both fought for justice, yet one is celebrated and one is barely mentioned in school textbooks. They both were adherents to their religion, and Malcolm knew there was no compromise in his faith.  

Malcolm X could never be established as an American icon, because of his refusal to please the white ruling class and liberal elites. Malcolm X experienced difficult times growing up. He was at a disadvantage, and yet he was able to overcome all of that. His goal wasn’t to pass legislation to create equality. He was creating a cultural revolution amongst the black community. There is nothing more terrifying to the ruling class than a minority group led by a fearless leader, one who seeks justice. In Islam, justice has to be sought. Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O you who believe, be persistently standing firm in justice as witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. Follow not your desires, lest you not be just. If you distort your testimony or refuse to give it, then Allah is aware of what you do. 4:135

In Surah Maidah, Allah subḥānahu wa ta'āla (glorified and exalted be He) further said:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

O you who believe, be persistently standing firm for Allah as witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just, for that is nearer to righteousness. Fear Allah, for verily, Allah is aware of what you do. 5:8

Imam Al-Qurtubi in his tafseer said:

وَدَلَّتِ الْآيَةُ أَيْضًا عَلَى أَنَّ كُفْرَ الْكَافِرِ لَا يَمْنَعُ مِنَ الْعَدْلِ عَلَيْهِ

This verse shows that the disbelief of the unbeliever does not prevent him from enjoying justice.

Malcolm X understood these Divine injunctions and was willing to work with those that were seeking justice. Since justice is for everyone. Dr. Hatem El-Hajj told me many years ago, “when working for good, it doesn’t matter who you partner up with (regardless of faith) as long as it doesn’t compromise your deen.”

Malcolm X traveled to Saudi Arabia, Northern Africa, and West Africa and saw that equality was very possible. The diversity and the spread of brotherhood amongst each other, was something he didn’t see back home. Upon accepting true Islam, Malcolm X had become a great influence on MLK. Malcolm X was assassinated in 1965; MLK was also assassinated a few years later. They spoke, people listened, and both were then silenced. Justice and equality was a threat to the ruling class. These two, powered by their faith, made amazing changes, from changing the African American mindset to promoting self-love to providing rights African Americans never had before such as voting and desegregation.

The I have a dream speech was given in 1963, 5 years before his assassination. American culture froze MLK at that speech, but what happened in those 5 years? MLK began seeing what Malcolm X saw, and began leaning to his ideology. That politically they may have accomplished great things (providing rights by hanging laws), but culturally there is still a lot of work to be done. King later came to appreciate X’s view and insights. Especially after the Watts Rebellion in LA.

King later adopted X’s language of the ghetto, a “ system of internal colonization”. King said, “The purpose of the slum is to confine those who have no power and perpetuate powerlessness.” The slum is a little more than a domestic colony which leaves its inhabitants dominated politically, exploited economically, segregated and humiliated at every turn. There’s a side that liberals that promote Martin Luther King Jr. don’t want you see, it is the side that denounced them. “ We must face the appalling fact that we have been betrayed by both the Democratic and Republican parties.” Martin Luther King Jr said.  Before his assassination Martin Luther King Jr. left the Democratic party, as he realized that to attain justice we need to uplift our culture, not our laws.

“As early as 1964 he is calling for war on poverty,” says Thomas Jackson, author of “From Civil Rights to Human Rights: Martin Luther King, Jr. and the Struggle for Economic Justice.”, who came across King’s New York speech in the archives of New York University. King’s remarks also caught the attention of another civil rights leader, Jackson says. “Malcolm X heard about it and said something to the effect that it was the best thing he ever heard King say,” Jackson says. When King denounced the Vietnam war in 1967, the Democrats regarded him as a traitor. This opened his eyes wider and made him push the anti-racist, anti-materialism, and anti-militarism agenda harder. Since then he has lost supporters, and before his assassination he parted ways from the democratic party. In all, 168 newspapers denounced. Johnson ended his formal relationship with King. “What is that goddamned ****** preacher doing to me?” Johnson reportedly remarked after the Riverside speech. “We gave him the Civil Rights Act of 1964, we gave him the Voting Rights Act of 1965, we gave him the war on poverty. What more does he want?”

It is not a coincidence that prisons and the urban ghetto are populated with people of color. It is a calculated strategy by the liberal class to avoid a unified culture amongst African Americans. Had X and MLK not been assassinated, we may have reached new heights in civil rights and cultural environment.

The Prophet (peace and blessings of Allaah be upon him) said:

O people! Verily your Lord is One and your father (Adam) is one. An Arab is not better than a non-Arab, and a non-Arab is not better than an Arab; a white man is not better than a black man and a black man is not better than a white man – except in piety

(Reported by Imaam Ahmad, 22391; al-Silsilat al-Saheeh, 2700)

Malcolm X was aiming for the self-empowerment of the black community. He said, “ you may not be responsible for getting yourself into the situation you are in. But if you want to get out, you will have to get yourself out. The people who put you in there, are not going to get you out.”

Neither hero sold out, played politics, or compromised their belief. Had they been alive today, both MLK and Malcolm X would have been pariahs and victims of the liberal class like Noam Chomsky, Chris Hedges, Ralph Nader, or Dr. Norman Finkelstein.

To summarize the words of MLK …”Cowardice asks the question, is it safe? Expediency asks the question is it politics? Vanity asks the question, is it popular? But consciousness asks the question, is it right?”

A a human being that co-inhabits the same space as others, we should ask ourselves every day, “is it right?” Be you an activist, a student, or a parent. Do what you can, research what you are doing. We sometimes believe we are doing good because our intention is pure. Unintentionally we may be undoing the good. “The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain.”[Related by Al-Bukhari and Muslim]. Another skill Malcolm X and Martin Luther King Jr. had that we can develop ourselves is looking at issues comprehensively instead of in isolation. We see the labor movement in one direction, the anti-immigration another, the environmental headed elsewhere, and so on. Little do we know how much they overlap, but real activists see this, “ The problem of racism, the problem of economic exploitation, and the problem of war are all tied together. These are the triple evils that are interrelated.” Martin Luther King Jr. This comes through genuine understanding, it is part of Islam as well, we should train ourselves through critical thinking and skepticism to take a comprehensive outlook on things and realize when you are fighting for justice; all causes play a role to enhance and prosper the welfare of your fellow brothers and sisters. Malcolm X once said, “ We need more light about each other. Light creates understanding, understanding creates love, love creates patience, and patience creates unity.” These are all characteristics that describe Islam. From light to unity.

Finally, the best advice I could give is not from me, but the words of Allah subḥānahu wa ta'āla (glorified and exalted be He), and that is to not compromise your deen when seeking justice, or for the sake of justice.

Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) says: وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you. (Al-Qalam, ayah 9)

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Dardir has completed two masters in education. He is currently enrolled as a student in Mishkah pursuing a bachelors in Islamic Studies. He is working at the WCS (Wildlife Conservation Society) as an educational advisor. He is the founder and Chief Coordinator of the non-profit organization The Building Blocks of New Jersey whose mission is: “To aid self development, promote activism, and bolster community building”, and AJR International focusing on Muslim villages in India and Nigeria. He also consults and is a trustee at “Outreach on the Barrio” based in Houston, and Green Muslims based in Washington DC. In 2019 he published his first children’s book titled “My First Illustrated Hadith Book”.

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    Bashir

    February 26, 2018 at 4:07 PM

    Great way to link up both iconic figures by showing they were not mutually exclusive. “Triple threat of evils” is even more relevant today than fifty years ago.

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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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MuslimMatters has been a free service to the community since 2007. All it takes is a small gift from a reader like you to keep us going, for just $2 / month.

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.

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