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An Open Letter To All Islamic Organizations Regardless Of Their Mission

These conclusions are barriers to enjoining the good and forbidding the evil because the organizational missions become distractions, the conferences become bazaars, the speakers become celebrities, and the oppression becomes entertainment. The costs, the time, the subjects when not spent or aligned to act with a consciousness of the single Islamic mission is distraction. Furthermore, a time spent without redressing dehumanization, is money, hours, and agenda wasted. It is not to deny these separate issues need resolutions, and in the short term, Islamic organizations and nonprofits do fulfill that mission. However, Believers warrant a world view of Islam. The work is to recognize and remove the real cause of the oppression. This is the greater goal and the singular mission, since eradicating it will resolve all the crises that Islamic organizations address. The objective is to create a humane society where Islam is peace: violence, poverty, and oppression is relieved.

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Open Letter to Muslim Organizations

Assalaamu Alaykum wa Rahmatullahi wa Barakatahu,

Dear Brothers and Sisters:

We have a common enemy. It has been our enemy since the creation of Prophet Adam 'alayhi'l-salām (peace be upon him). The perpetrator of all violence, and deceptions emanates from this evil force. It is the excuse Allah subḥānahu wa ta'āla (glorified and exalted be He) has granted for struggle and success. It is an arena for human kind wherein Allah subḥānahu wa ta'āla (glorified and exalted be He) separates the monotheist from the rest; wherein He has offered the reward to those who believe and destruction to disbelief, polytheism, and hypocrisy. By description, Allah subḥānahu wa ta'āla (glorified and exalted be He) gives context to the relationship of humans and Iblis with multiple ayah from Quran. He says:

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O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy. (2:208).

Quran 17:64

“And Istafziz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and any other call for Allah’s disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them.” But Satan promises them nothing but deceit. (17: 64)

Quran 7:17

Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).” (7:17)

And he (Iblis, Satan) had no authority over them, except that We might test him, who believes in the Hereafter from him who is in doubt about it. And your Lord is a Hafiz over everything. (All­ Knower of everything i.e. He keeps record of each and every person as regards deeds, and then He will reward them accordingly).

The Quran is an eternal miracle, with its text as relevant today as it was 1440 years ago when it was revealed to our Beloved Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). It is a “guidance for certain”, which means it is the map to lead us toward success in this world and in the Hereafter. Then why do we separate it from our daily lives – moment to moment? Allah subḥānahu wa ta'āla (glorified and exalted be He) provides fail-safes against forgetfulness, neglect, and laziness as He prescribes daily spiritual actions: salah, fasting, dhikr, da’wa, charity, instruction, so that we can remember our responsibility and duty to Him, and so we won’t forget our purpose (“Enter perfectly into Islam—submission). And when we remember Him, He remembers us …

Quran 2:152

Therefore, remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless favors on you) and never be ungrateful to Me. (2:152)

He also says:

Quran 9:112

 

(The believers) who repent for their sins, worship God, praise Him, travel through the land (for pious purposes), kneel down and prostrate themselves in obedience to God, make others do good and prevent them from sins and abide by the laws of God, will receive a great reward. Let this be glad news for the believer. (9:112)

And

Quran 3:110

You [true believers in Islamic Monotheism, and real followers of Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islam has forbidden), and you believe in Allah. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fasiqun (disobedient to Allah – and rebellious against Allah’s Command). (3:110)

And reminds us to

Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are the successful.

Thus, the Quran exhorts individual responsibility, but Allah subḥānahu wa ta'āla (glorified and exalted be He) also enjoins collective responsibility. (Even within the individual actions of Muslims, there is a collective good. Consider the pillars of Islam.) Keeping the two points in mind: (1) the Quran is timeless; (2) Islam is an individual and a collective task. Now, join the two claims with a third: (3) the Prophet subḥānahu wa ta'āla (glorified and exalted be He) was the final prophet – a universal messenger. The weight of these truths is on the Muslims (Believers), and to neglect this bounty, is to deny the covenant made between Allah subḥānahu wa ta'āla (glorified and exalted be He) and Prophet Ibrahim 'alayhi'l-salām (peace be upon him) That covenant was sealed by the final Messenger, Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) when he was given and embodied the Quran by exemplifying his Sunnah – the pillars and principles Islam.

Furthermore, Allah subḥānahu wa ta'āla (glorified and exalted be He) in the ayah from Sura Taubah, listed the tasks of Believers: repent (taubah), pray (salah), praise (dhikr), travel (seek knowledge), thank (shukr); enjoin the good and forbid the evil (establish justice and economy). However, these actions, which depend upon guidance from the Quran and sustenance by the character of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) require solidarity, unity, and support from the Ummah; meaning, those who Believe and adhere to the commands of Allah subḥānahu wa ta'āla (glorified and exalted be He) Without bonds followed by harmony, Muslims are unprotected and prey to the machinations and evils of Iblis (a oozu billahi minashaitan ir rajeem).

Islam is lived by jamaat, not by individualism. Allah subḥānahu wa ta'āla (glorified and exalted be He) follows the ayah of Sura Taubah with the consequences of inaction:

Quran 11:116

 

If only there had been among the generations before you, persons having wisdom, prohibiting (others) from Al-Fasad (disbelief, polytheism, and all kinds of crimes and sins) in the earth, except a few of those whom We saved from among them. Those who did wrong pursued the enjoyment of good things of (this worldly) life, and were Mujrimun (criminals, disbelievers in Allah, polytheists, sinners, etc.). (11:116)

“Allah said he saved the people because they were reformers (by enjoining the good and forbidding the evil), and didn’t say He saved them just because they were righteous” (Hadith Commentary).

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) bears witness to these truths, when he is reported to have said:

  • The prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “Allah does not punish the general masses for the sins of the few evil-doers, until they see the evil apparent and they are able to forbid it (but they don’t). If they do that (not forbid the evil) then Allah will punish the general masses along with the few evil-doers” (Reported by Ahmad)
  • The prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said, “By the one who my soul is in His hand, you shall enjoin the good and forbid the evil, or Allah will be about to send a punishment to you from Him, then you will call Him and He will not answer you” (Reported by Tirmidhi)

After this, there are some observations that disclose the scattered condition of this ummah and the resulting disunity that impairs our ability to fulfill this dire obligation of “enjoining Ma’ruf and forbidding Munkar.

  1. According to the Guide Star Directory of (Islamic) Charities and Nonprofit Organizations, there are over 1200 Charity and Nonprofit organizations in the U.S., with each vying for followers and support. Notwithstanding the legitimacy and mission of them all, the number itself infers secularism and separatism as each organization does indeed have a different goal even though each may be categorized under a specific function.
  2. The spread of Islamic organizations reflects a spread of diverse ideological principles, which, singularly, may or may not represent a common purpose – Islamically.
  3. The organizations are individualistic with each identifying and persuading their own program to enjoin what is good and forbid what is evil, but in fact their efforts may or may not align with the end goal, which is Islamic monotheism.
  4. The intention of these organizations may be simply to organize around a particular issue (a good thing), but does the organization recognize the one issue as a symptom of a larger “evil” that needs to be highlighted and eradicated? Do these organizations intend to bring that solution or merely repeat a process, which may not originate from an Islamic principle?
  5. While a few of these organizations have aligned as “councils” or “groups” to coalesce and advocate for the larger Muslim community, are these coalitions authentic or exemplary of the larger Muslim communities and the communities of the Prophet subḥānahu wa ta'āla (glorified and exalted be He)
  6. Islamic organizations and nonprofits have become polarized and popularized; persuading the audience by rhetoric rather than real actions against oppression, which exists here and around the world.

These conclusions are barriers to enjoining the good and forbidding the evil because the organizational missions become distractions, the conferences become bazaars, the speakers become celebrities, and the oppression becomes entertainment. The costs, the time, the subjects when not spent or aligned to act with a consciousness of the single Islamic mission is distraction. Furthermore, a time spent without redressing dehumanization, is money, hours, and agenda wasted. It is not to deny these separate issues need resolutions, and in the short term, Islamic organizations and nonprofits do fulfill that mission. However, Believers warrant a world view of Islam. The work is to recognize and remove the real cause of the oppression. This is the greater goal and the singular mission, since eradicating it will resolve all the crises that Islamic organizations address. The objective is to create a humane society where Islam is peace: violence, poverty, and oppression is relieved.

The emergence of Islamic organizations and nonprofits in the U.S. was at first to provide a single jamaat wherein all Muslims could converge and unify. Muslims found Islam from the Civil Rights Movement. While Muslims arrived from foreign countries, these newly converted Believers preceded the communities of immigrants, and they became political movements, or legitimate practitioners of Quran and Sunna (according to their understanding, their readings, and sporadic teaching). Others converged on college campuses as students, still other Muslims from foreign lands were invited to America. Certainly, the intent of the MSA and ISNA was to become an umbrella organization for all Muslims. Indeed, most Muslims found commonality with them. At the same time, those Islamic governances within the American grassroots communities, founded by “ex-slave” generations of convert Muslim men and women failed to garner support even though the development of these communities represented the authentic evolution of Islam necessitated for dawah in this country.

Two characters generally distinguish these indigenous Muslim men and women:

(1) Love for Islam, and  (2) a desire for Muslim unity. Although these distinguishing characters are separate by explanation, they are joined for action.

They loved one another because they internalized what Allah subḥānahu wa ta'āla (glorified and exalted be He) said:

Quran 3:103

And hold fast, all of you together, to the Rope of Allah (i.e. this Quran), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus, Allah makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.,) clear to you, that you may be guided. (3:103)

And,

Quran 9:71

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise. (9:71)

And,

Hadith of the Prophet conveyed:

An-Nu’man ibn Basheer reported: The Messenger of Allah, peace and blessings be upon him, said:

مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى

The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever. Source: Sahih al-Bukhari 5665, Grade: Muttafaqun Alayhi 

It portends a model of community.

In the U.S., the essence of Islam is rooted in unity. Indigenous brothers and sisters chose Islam as an answer to the fitna in America, especially in the urban areas. Collectively, we believe both the indigenous and the immigrant Muslims are situated in America to respond to the prayers of the oppressed around the globe. Efforts have been made, martyrs have been taken; organizations have been raised, yet neither have furthered a unified body to fulfill that mission.

Why?

Zaynab Abdullah is a slave of Allah subḥānahu wa ta'āla (glorified and exalted be He). An educator with 40+ years experience, she is currently teaches at Al Huda School. This mother of 10 and a grandmother of even more, is the founder and Director of Islamic Home School and Network, Incorporated (IHSAN Inc.), a satellite and umbrella program, which facilitated instruction for home educated and adult clients in the Detroit, Michigan. A seasoned community activist and program coordinator for community based centers including Youth Against Alcohol Tobacco and Other Drugs summer grant program in Detroit, Highland Park Community Center. She is a Public speaker, a MIST Coach and AP College Board Table Leader. She follows a legacy of generational human and civil rights activists.

Ed. Note: Part 2 will be published soon.

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2 Comments

2 Comments

  1. Avatar

    Ayisha J

    January 30, 2019 at 9:08 AM

    Our problem is religious illiteracy

  2. Avatar

    Sameer

    February 2, 2019 at 10:10 AM

    salaam aleikum,

    excellent article, see this article on same topic:
    http://www.isiyasah.com/2017/04/the-necessity-of-amr-bil-maroof-wa-nahy.html

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#Current Affairs

Will The Real Aya Sofia Please Stand Up?

They say history is the biography of great men and women. Well, history is also the story of great buildings. This case is rarely more painfully obvious than when it comes to identity of The Hagia Sophia or Aya Sofia (“the Holy Wisdom”).

Church, Mosque, Museum: the Aya Sofia has lived under many guises over the years and each transformation came hand-in-hand with momentous political change. This year, it was no different.

By reverting to the previous designation of Aya Sofia into a mosque, the Turkish courts have set off a firestorm of controversy across the world. It is understandable that faithful Christians would object. The sense of loss they must feel is the same feeling that many Muslims get when they see the Grand Mosque of Cordoba’s conversion into a cathedral. However, what is confusing is that some Muslims are also conflicted – or even downright hostile – to the idea of the Aya Sofia being used as a mosque.

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Why are they upset? Is there weight to their feeling that this was an act that was against the laws and spirit of Islam? How true is it that this was pure political theatre?

A summary of the arguments are detailed below as each point reveals a great deal about us as Muslims today and our current mentality:

The Vatican – a clear example of Museum and Church buildings in one

1. “It should just remain a museum…”

The Aya Sofia IS remaining a museum. The ruling states and the government echoes that it is a mosque and museum but, unfortunately, if you read the headlines you will be given the impression that the museum is being destroyed. This is not the case.

The world is full of buildings with dual functions. The White House is the seat of government and the residence of the President. The Vatican is a museum, a church and the home of the Pope. St Paul’s Cathedral is a tourist attraction as well as functioning church. If Muslims alone were somehow exempt from the ability to combine museum and mosque in one building, then that would be very strange indeed. Yet that is exactly what opponents of the mosque designation are saying.

What opponents for the reversion of the building are arguing for is not for the preservation of the museum – in fact, it will be more accessible than ever by becoming free and open till the late evening – but for the prevention of worship in a building that was built and intended for that very purpose.

2. “It was illegal to turn it into a mosque in the first place…”

A little knowledge is a dangerous thing: many Muslims quote the example of Umar (R) and his treatment of the Church of The Holy Sepulchre in Jerusalem. In fact, this is the number one excuse used by many so-called Muslim intellectuals who lazily have projected their own biases on to our pious predecessors. They say, not without a little pious sanctimony, that Umar (R) exemplified that Islam is not a triumphalist religion and – though he could have converted the church into a mosque – he chose not to.

For most of history, it was common practice that any conquering army gained full ownership of the conquered lands. Islamic law was actually quite progressive in this regard, stipulating that property in surrendered lands would remain with their owners and not the conquerors. It was only if a land was taken without surrender, according to Imam Al Qurtubi amongst others, should their properties be forfeit. Jerusalem surrendered and Damascus surrendered. Constantinople – despite multiple attempts requesting it to do so – did not. Therefore, Islamically and according to the norms of the time, the conversion of the Church into a mosque was legal.

This is highlighted by the case of a district of Constantinople called Psamatya (present day Koca Mustafa Pasha) whose residents surrendered to Muhammad Fatih separately. The area had the highest density of extant churches, since none were touched or taken over.

Muhammad Fatih and The Patriarch Genaddios discussing the patriarchate

3. “But it has been a museum for so long now, so why turn it back?”

Some sources say that they have found evidence of the Church being purchased by Muhammad Fatih with his own money. The evidence has yet to be verified by external sources although it is accepted by the Turkish authorities, but even if you withhold it, the established status of the entire complex as a Waqf (Islamic endowment) is definitive. Waqfs cannot be unilaterally taken over or converted to another use.

The reality is that the conversion of the Aya Sofia from mosque to museum was a highly contentious decision taken in a manner that went against the then legal, moral and spiritual standards. It was a state sanctioned action to satisfy a political objective of the hyper-secular post-war Government. This was an injustice and it is not a good look to say that an injustice should be allowed to continue because it has been there for over eight decades.

4. “We don’t need more mosques in Istanbul…”

Would anyone think it reasonable if their local mosque was taken over unilaterally by the Government and then, when they ask for it back, they are brushed off by officials saying, “there are lots of mosques in the city and many are half empty: we are keeping this one.” Of course not. So, if it is not good enough for you, why should it be good enough for anyone else? In fact, this was the argument used by the RSS in taking over the Barbari mosque in India.

A mosque is not a property like every other. It is owned by Allah and not something we are allowed to rationalise or barter away. Allah has no need for even one mosque, but that does not mean we should stop building them or start giving them away. To go by the utilitarian argument, then anything that is not in full use by its owner is fair game for someone else to usurp. We would never accept this for our possessions so how can we accept it for something that does not belong to us?

The hadith about the conquest of Constantinople and praising Muhammad Fatih

5. “This is all a politically motivated…”

Every decision in a public sphere is political, or can be construed to be political, in some way. Building the Aya Sofia into a magnificent cathedral was a political decision by Justinian. Turning it into a mosque upon conquest was also a political decision by Muhammad Fatih. Stopping prayers in the mosque and converting it into a museum was a political decision by Mustafa Kemal. And now, returning the building to use as a mosque and museum is also a political decision by the current Turkish state.

The question is not whether it is a political act to convert the building: it will always have a political dimension. The question is whether you like the politics of someone who was praised by the Prophet ﷺ in a hadith and turned it into a mosque (Muhammad Fatih) or someone who insulted that same Prophet ﷺ as an “immoral Arab” and turned it into a museum (Mustafa Kemal.)

Pick a side.

The Grand Cathedral of Cordoba – formally the Grand Mosque

6. “This will hurt the feelings of non-Muslims and make us look bad.”

This is perhaps the only real argument of them all that has any weight to it. All the previous arguments are intellectual (and less than intellectual) smokescreens for the desire to not hurt the feelings of others – especially when we need all the friends we can get. This is understandable given our current geopolitical situation. This is also why you are more likely to find those Muslims living as minorities objecting to the change of status, reflecting their own precarious situations in their respective countries.

However, if looking at it objectively, we see that this argument also has limitations. Muslims are equally if not more hurt at the ethnic cleansing that took place in Andalusia. Does that mean we get the Al-Hambra or the Cordoba Mosque back? What about the Parthenon – since that used to be a mosque – conquered by the same Muhammad Fatih? What about the Kremlin, where St Basil’s Basilica was made from bricks of a Tatar mosque? And can we have the Philippines back while we are all trying to not offend each other?

Making decisions such as these on the highly subjective grounds of causing offence is not only impractical, but untenable. Many expressions of Islamic faith outside a narrow paradigm of what is palatable to specific audiences, can be seen as offensive to some. If we were to make decisions based first and foremost to protect the comfort of others, you would end up with a set of groundless rituals rather than a faith. It is the equivalent of changing your name to Bob instead of Muhammad since you were worried that even Mo was too exotic. Sometimes, the proper practice of our faith and upholding of our cultural and historical traditions will upset others not because what we are doing is deliberately offensive or wrong, but because we have different values and different standards.

Conclusion

What is most upsetting about the change of use for the Aya Sofia is the double standard at play. Athens has not even one mosque whilst Istanbul has hundreds of churches and synagogues: yet the Greeks are calling the Turks intolerant. The Roman Catholics plundered the Aya Sofia of all treasures and took them to St Marks church in Venice (where they still are to this day): yet it is the Pope that says that he is distressed at the Muslims – who preserved the Byzantine inheritance- for turning it into a mosque and Catholic churches calling for a day of mourning.

All the commentators calling for it to not be converted back into a mosque are also correspondingly mute regarding the Granada Cathedral built on site of a mosque, or the Barbri Mosque turned temple in India, or the Al Ahmar Mosque turned into a bar in Palestine.

But this is human nature and they will shoot their shot. Nonetheless, as Muslims, if we are against the reversion of the Aya Sofia to be a mosque again, then we really need to take a long hard look at ourselves. Just as Muhammad Fatih conquered Constantinople, we need to conquer our own ignorance, our own inferiority complex and our own insecurities.

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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

Staying Emotionally Connected While Social Distancing

Sending food to our neighbors like most Muslim households, is a norm in ours too. As usual, I was about to plate some up for our neighbors Steve and Annette the other day, when suddenly  a gush of uncertainty pricked me, and I wasn’t so sure anymore. I was pounded by so many thoughts: “Would they, like, mind?” “What if they’re reluctant, and think it’s against the whole ‘social distancing’ rule?” “What if I accidentally transfer germs?” “What if they think the virus can transmit through our containers?” Recognizing that I was becoming anxious and giving into cognitive distortions, I simply decided to ask.

I called Steve and said, “Can I bring some food over and leave it by your front door? I’m not sure whether it’s okay or not.” His voice was brimming with gratitude, “Sure!” he responded. “We were just sitting here in the garden wondering whether we should take out leftovers from the fridge or not. So your hot food will be more than welcome.” His warm and welcoming voice washed away my fear and uncertainty, and I felt grounded again.

Maintaining physical distancing doesn’t mean social and emotional detachment. We have to remember that when there is anxiety and uncertainty, what most people need is exactly the opposite of social distancing; we crave solidarity, mutual support, and a sense of strength in togetherness. Social closeness, even from a distance, is definitely good medicine and is much needed these days. If we can’t open our doors, we definitely can open our hearts to people.

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Allah subḥānahu wa ta'āla (glorified and exalted be He) says:

إِنَّ مَعَ الْعُسْرِ يُسْرًا 

“Verily, with hardship there is relief.” [Surah Ash-Sharh;6]

Alhumdulillah, it seems that physical separation has allowed us to have more meaningful connections, both, with others as well as our own selves. People are finding purpose, satisfaction and relief in turning some of their time and energy towards others, even though interactions are increasingly online or on the phone and from a distance. The qualities of connection these days seems to be purposeful and  entrenched with gratitude, kindness, and compassion; ingredients which were always there, but due to the ‘touch and go’ mind set, many of us were conditioned to make it more of a touch-base exercise rather than meaningful interaction.

In this COVID-19 era of communal care, we have found alternative ways of creating meaningful connections with people. The same telephones and technology can now give families an extremely useful platform to connect and socialize. It is a blessing that we have the means to connect, as we know that social isolation and loneliness isn’t just emotionally destructive, but also physically so, with some research suggesting loneliness to be as lethal as smoking 15 cigarettes per day.

Keeping physically isolated is the right response to the coronavirus pandemic, but we need the exact opposite in response to the loneliness epidemic. So how can we cultivate social well-being while avoiding infection at the same time?

This pandemic is actually offering us an opportunity to deepen and nurture our relationships rather than focusing on broadening them, which unfortunately has been like a disease of the heart where many of us want to have more fake friends, likes, and followers on social platforms. This is an opportunity to fix our unhealthy attachment with our phones and social media. This is an opportunity to harness the beast, to tame it, and then become in charge so that the balance can be restored.

So, investing in checking up on people through our phones, and using virtual meet up platforms like Zoom, WhatsApp, Skype, FaceTime, etc. to connect with larger family groups to get a sense of meeting virtually is useful, and people find immense joy in seeing their children and grandchildren via these mediums. This is also a time to teach our technology-phobic elders how to use some of these user-friendly apps. We have to be mindful of others’ well-being too, and not let this uncertainty destroy our innate (fitri) natural disposition. Kindness and connection has a universal language, and we can’t let fear dominate us.

The concept that “good fences make good neighbors” isn’t true. We can follow social distancing rules, but also go that extra mile to make sure people around us as okay. Small acts of kindness definitely go a long way. Whether Steve and Anette know it or not, I know that neighbors hold a special status in Islam.

“The best companion to Allah subḥānahu wa ta'āla (glorified and exalted be He) is the best to his companions, and the best neighbor to Allah subḥānahu wa ta'āla (glorified and exalted be He) is the best to his neighbors.” [Tirmidhi]

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