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Muslims Leaders Who Are Also Foreign Agents

When American Muslim leaders are also foreign agents, you need to consider FARA, the Foreign Agents Registration Act. Ahmed Shaikh explores how this law may apply to American Muslim leaders who fall into “Team UAE” and “Team Turkey”

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Foreign Agents in the Muslim Community

Foreign Agents in the US have a meaningful effect on Americans in the United States.  Should Muslims in the United States adopt the foreign policy narrative of the United Arab Emirates?  Should we be against calling the mass killing of Armenians during World War I “genocide?” Can American Muslim leaders and nonprofits be the voice of governments, give them public relations advice and do their bidding?

These questions are largely irrelevant as the American Muslim community already has some activists and Islamic Scholars who are foreign agents.  

I am not claiming being a foreign agent is inherently wrong, unethical or somehow prohibited in Islam. In many instances, being a foreign agent is fine, or at least you can find examples where the activity is harmless and maybe even beneficial. Non-Muslims serve as foreign agents, peddling influence and giving advice. Why can’t ordinary Muslims, even Muslim leaders, activists, and Islamic scholars do the same? What we need though is transparency about these relationships, similar to how we keep tabs on people who carry hazardous waste. It’s often a useful and beneficial service, but also, well, hazardous. 

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As we have seen from recent cases Imaad Zuberi, Mike Flynn, and Paul Manafort , it is reasonable to expect more prosecutions of unregistered foreign agents in the coming months and years.

American Team Turkey vs. American Team UAE

My purpose here is not to re-litigate events during the first world war or the UAE’s murderous worldwide batil-slinging foreign policy. It is also not to offer a further critique of American Muslim leaders and scholars who blow smoke for one foreign interest or another. For that, you can read my recent article. Instead, it is to help American Muslims involved with foreign entities to be aware of the law so they can prepare accordingly.  

The “Team Turkey” vs. “Team UAE” saga playing out among the Muslim community’s leadership, including nonprofits and religious leaders, is dangerous, and there is potential legal jeopardy to members of both “teams.” The law in an individual case is often complex, and I am not claiming anyone referenced in this article is a criminal. However, anyone who thinks aspects of this article applies to them should seek legal counsel post haste.

Pariah status may rub off

In the eyes of the US government, the UAE may be up one day, and Turkey may be down. Pakistan is pretty much always “down” no matter who is in power in the United States, so Muslims working with that government and various political parties and institutions in that country should be especially sensitive about being a law enforcement target, even if they believe they are working for a worthy cause. Keep in mind how the Muslim community has been treated historically by the Justice Department. For this or any future US Administration, American Muslim leadership may be low hanging fruit for prosecutors. 

Right now, the UAE, in particular, aggressively buys loyalty, buys people in positions to peddle influence on its behalf. It uses straw donors and funnels its money around the United States through various entities to get what it wants. These tactics work for them now, but it may not work forever. Any Muslim majority country can get “pariah” status and the social and political environment in the United States may turn against that country and its agents.  

If the political winds in the United States change against the UAE, their leadership will probably not be affected. Things may be different for their agents in the United States, however. The same may well be true for agents of Turkey. We can learn from their best known non-Muslim foreign agent, former Trump National Security Advisor Michael Flynn.   

The United States has a long history, going back to its founding, of being suspicious of foreign influence in government and public opinion. Various clauses of the constitution and several laws exist to address this historic concern, though many are quite weak.  The one that Muslim leaders with ties to foreign governments should be most concerned with is the Foreign Agents Registration Act (FARA).

Foreign Agents Registration Act (FARA) 

Anyone who closely followed the Mueller investigation into the 2016 Presidential election is likely somewhat familiar with FARA.  However, of more interest should be the prosecution and guilty plea last year of Dr. Nisar Ahmed Chaudhry, who was prosecuted for activities that are remarkably common for Muslim leaders, especially immigrants.

It’s not a crime to be an agent of a foreign government. The crime, as those paying close attention to current events, will understand,  is in not registering with the Justice Department. In short, it’s a federal crime for agents of foreign entities or people engaged in political or other activities in the statute, with some exceptions, to not register under this law. US Law defines the term ” foreign agent”- it is not necessarily pejorative. It does not mean being a spy.

Indeed, foreign influence-peddling is an entire industry. Often, people who engage in “influence peddling” are not especially sophisticated and may not be paid at all. They may simply be immigrant activists who love their homeland.  

In the case of Chaudhry, he pleaded guilty to not registering an unincorporated group he created in his home, the “Pakistan American League,” and his work as a “foreign agent.” His crime? He spoke to officials in the Pakistani government, and worked in Pakistan’s interests in D.C. area government and “think tank” circles by organizing “roundtable discussions.” He was not paid for his work as an “agent” by Pakistan.  All of this is legal, except that he failed to register.

A Law About Transparency

Foreign Agents need to report on their activities or risk fine and imprisonment. Every six months, the US Attorney General issues a report on foreign agents who register under this law to Congress. You can find the most recent report here. These reports offer a helpful description of registered foreign agents operating in the United States, but anyone can take a deeper dive into the reporting if they want to. FARA is about transparency.

FARA does not prohibit speech or activities by anyone. The purpose is to inform the public and government about the source of information used to attempt to influence them. FARA is an old law that US Muslims need in our communities right about now. 

Enforcement of this law had been mostly dormant for years, and the Mueller investigation is said to have given it new life. Registrations under the law are up.

FARA is broader than you might think

FARA is not just for agents of foreign governments. Being an agent of a foundation, royal family, oligarch, or any other entity or person can trigger the same requirements and cause criminal liability for those who fail to register. Many registrations under FARA involve agents of entities and people that are not governments.  

As we have seen from Chaudhry’s case, Muslim leaders, activists, and scholars don’t need to be paid to be “foreign agents” under the law. Congress understood foreign agents could work for nonmonetary benefits. A foreign agent does not need to agree with everything the foreign principal does and says. A Muslim leader who gives certain kinds of advice to a foreign entity may need to register to avoid criminal liability. It does not matter if the foreign principal ignores the advice. FARA is not just a law about foreign lobbying, indeed lobbyists have a separate registration system and law.  Virtually any work to influence public opinion or give advice will fall under the law. There are many opportunities for Muslim leaders to get themselves into serious trouble

Religion or university affiliation may not save foreign agents 

There are exceptions to FARA reporting requirements. For example, diplomats, many journalists, and bona fide trade and commercial enterprises do not need to report.  Say Muhammad is the agent of a Turkish exporter of Turkish delight, selling delicious packaged desserts to grocery stores around the Midwest. Muhammad does not need to register under FARA.  

Similarly, those involved in bona fide religious, academic, or fine arts pursuits are exempt. So if Saad, a US Citizen, is hired by the Saudi government to teach Quran recitation to children of employees of the local Saudi consulate, Saad would not need to register.  

 If, however, the Turkish Delight company asked Muhammad to write op-eds and hold meetings to prevent tariffs on Turkey, well, that’s different. If Saad starts to give public relations advice to his Saudi employers, he should call a lawyer. It’s worth noting that FARA is not the only registration and disclosure statute. A lawyer with expertise in this area can help them sort it out.  

Learn from others

Carrying water for a foreign entity’s political agenda, a regular occurrence by some American Muslim leaders is not bona fide religious or academic activity. Such conduct falls squarely into a danger zone under the law. The US Justice Department has confirmed the religious and academic exception’s narrow scope. The Overseas Korean Cultural Heritage Foundation, for example, wanted an opinion they are exempt from registration.   They were working on developing a museum, which is an academic institution. However, the Justice Department advised the foundation must register under FARA. The reasons, among other non-nefarious sounding things, were exhibits on bilateral relations between South Korea and the United States.

In 2017, TV station RT America and news outlet, Sputnik, “both Russian-funded but with production companies in the US, registered as ‘foreign agents’ under pressure from the Justice Department.”

Muslim leaders with ties to foreign entities should also look to the example of the American section of the World Zionist Organization. The WZO has appropriately registered itself as a foreign agent. Its work seems reasonably standard for a Zionist organization, though. WZO “participated in workshops, seminars, and conferences and distributed materials to increase support for the foreign principal’s educational, cultural, and religious goals.” The foreign principal was the World Zionist Organization in Israel, not the government of Israel itself. Still, it needed to register. 

Even if someone falls into an exception to FARA, another related statute may well cause liability. So anyone who has to look around for exceptions should check with an attorney.  

Sunshine in the Muslim community

Much of the work against CVE involved learning what Muslim leaders working with governments were up to. Because of the federal “Freedom of Information Act” and state Public Records Acts, we have a better idea of what Muslim leaders have been collaborating with the war on terrorism against our community. The availability of public records has also kept some Muslims away from unsavory funding opportunities. There is always a risk they will be found out. Who needs that drama? As the late US Supreme Court Justice Luis Brandies famously said, “sunshine is the best disinfectant.” 

Some in the Countering Violent Extremism space have looked to foreign governments and organizations, particularly in the UAE. Working against the US Muslim community, which includes naming groups such as CAIR and MAS “terrorist organizations,” and investing in anti-Muslim surveillance is fundamental to UAE foreign policy. Foreign entities are not subject to the Federal Freedom of Information Act or state Public Records Acts.  

Covertness can be beneficial when prosecuting the war on terrorism in our communities on behalf of a foreign master. However, security-state contractors working with foreign entities are engaged in an inherently political enterprise and should register. Unfortunately, nobody from the Muslim community in the CVE sector has. They should either start or quit foreign-sponsored CVE altogether.  

FARA is your friend

We have a strong need for transparency among Muslim leaders and organizations. Foreign interests have been looking to influence the US Muslim civil society for several years. It may well be that agents of foreign nation-states or entities in them have valuable things to say. The purpose of FARA is not to deny your ability to hear them and learn from them. However, knowing someone is a foreign agent will help us place the information provided by a Muslim leader, activist or scholar in a better context.  

Muslim leaders and organizations should strongly encourage each other to look at FARA when any foreign entity is involved. If for no other reason, to avoid potential criminal liability.

If you are a Muslim leader, activist or scholar working with a foreign principal, retain legal counsel. You need to know if registration is required. If it is necessary, and it often will be, provide a fulsome disclosure and keep updating it. You can be sure there will be at least a few Muslims reading it.  

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Ahmed Shaikh is a Southern California Attorney. He writes about inheritance, nonprofits and other legal issues affecting Muslims in the United States. He is the co-author of "Estate Planning for the Muslim Client," published by the American Bar Association. His Islamic Inheritance website is www.islamicinheritance.com

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  1. Avatar

    Rachid Khould

    November 12, 2019 at 10:47 AM

    Thank you so much for this very informative article.

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#Society

Politics In Islam: On Muslims Partaking In Political Engagement In Non-Muslim Countries

Imam Asad Zaman, Guest Contributor

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Some Muslims are convinced that participation in the elections is forbidden. Some even worry that engaging in politics might cause someone to become a kāfir, because it is a matter of walāʾ. Their argument is that participation necessitates approval of and allegiance to unbelief, and thus this makes participants unbelievers. The main verse cited to reach such a position is that Allah, the Exalted, says: “Let not the believers take the disbelievers as awliyāʾ against other believers.” The claim that this verse prohibits Muslims from partaking in political engagement in non-Muslim countries is immensely consequential to our communities, and so we should take care to understand this ayah in detail.

We must first consider the meaning of the word ‘awliyāʾ. It is the plural of the Arabic word waliy. Many English translations of the Qur’an translate this word as “friend,” causing us to understand the ayah above as prohibiting us from taking the disbelievers as friends. But this meaning would directly contradict multiple verses of the Quran and the well-established practice of our noble Messenger .

Clearly we need to examine this verse more carefully. Most dictionaries variously translate the Arabic word waliy to mean custodian, protector, helper, or authority. Typically a waliy is someone who has responsibility, allegiance, or authority over somebody else. For example, in Islamic law, a father is titled the waliy of his children. The word wāli, which is a derivative of the same root, is also used as an administrative title such as governor or magistrate of a place or region.

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My preferred English word for the Arabic word waliy is “ally.” The word is used in English to describe two separate individuals or parties who participate in favor of each other. This word best fits the Quranic context for the word waliy.

According to the Quran, Allah is the waliy of the believers, and the believers are the waliy of Allah. Allah being the waliy of the believers is consistent with the meanings of “custodian,” “protector,” “helper,” or “authority.” Because clearly Allah is all these things to the believers. But these meanings are not consistent with us, the believers, in our relationship with Allah, the Exalted and Mighty.

But the word “ally” can apply to both the superior party and the inferior. Consider two countries who are allies in defense and military matters. While one might be stronger, more powerful, and even dictate its demands to the other, they are still allies with one another. And Allah subḥānahu wa ta'āla (glorified and exalted be He) is far greater than any such comparison.

So when Allah subḥānahu wa ta'āla (glorified and exalted be He) describes Himself as the waliy of the believers, it means that we seek His continual guidance, help, and protection. Our role and responsibility in this alliance is not the same, as nothing we do can ever benefit or harm Allah. Allah makes it clear that He is not in need of our protection or assistance, as He is All-Powerful and free from any weakness. We express our allegiance to him through our worship, obedience, reverence, and love. The awliyāʿ of Allah are those who dedicate themselves to perfecting these duties.

Clearly the alliance the believers have with Allah is completely unequal since there is no similarity between the Creator and the creation. While we take Allah as our ally out of our incompetence and dependence, He chooses us as allies purely out of mercy and kindness. And we desperately beg Allah to remain our ally, and to permit us to be allies of Him.

With this understanding of the word waliy, we can now better analyze the verse in question. Notice how the verse’s prohibition against taking unbelievers as allies is not unqualified; it specifies that we must not do so against other believers. We understand from this that it is permitted to make a treaty with unbelievers as long as it does not harm our fellow believers. Our beloved Messenger himself did this when he entered Madinah and made a treaty with the two major tribes of Aws and Khazraj, and with more than a dozen minor tribes pagan and Jewish tribes. The Muslims were expecting major attacks from the idolaters of Quraysh, and so their alliance with neighboring tribes was in the interest of the Muslim community as a whole.

This immediately forces us to question the validity of the military alliance between Israel and Egypt that deprives the people of Gaza of basic necessities. It is this sort of arrangement that the verse seems to warn so starkly against. Let those who partook take heed, as the verse ends with a stark threat: “And Allah warns you of Himself.”

Muslims can be friends with non-Muslims. Muslims can ally with non-Muslims. But a Muslim may never harm another Muslim. “It is enough of an evil for a person to belittle his Muslim brother. The entirety of one Muslim is sacred to another—his blood, his wealth, and his honor.”

And to Allah belongs all good.

Politics In Islam: Muslims Are Called To Pursue Justice

 


Quran 3:28ْ وَِريَنأَكافُِْمْؤِمنُوَنالِْخِذالَنتَتَّقُواِمْنُهْمتُقََّاليَتََّّالأَِسِمَنََّّللاِفِيَشْيٍءإْيِلَكفَلَْٰلذَُمْؤِمنِيَنَۖوَمنيَفْعََْمِليَاِصيُرَءِمندُوِنالْلَىََّّللاِالَِوإَسهُُِۗرُكُمََّّللاُنَفَْويَُحذاةًۗ

Let not believers take disbelievers as allies rather than believers. And whoever does that has nothing withAllah, except when taking precaution against them in prudence. And Allah warns you of Himself, and to Allah is the destination.

Quran 2: 25  7ِماِتإُُّظلْخِرُجُهمِمَنالَمنُوايُِذيَنآَُّّيالََّّللاُئَِكَوِلٰولََُماِتۗأُُّظللَىالُِهمِمَنالنُّوِرإْخِرُجونََّطاُغوُتيُْوِليَاُؤُهُمالَُرواأِذيَنَكفَََّهلاَىالنُّوِرَۖوالِرُۖهْمِفيْصَحاُبالنَّاَأَخاِلدُوَنAllah is the ally of those who believe. He brings them out from darknesses into thelight. And those who disbelieve-their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.10Quran 10:62-64َوَالُهْمَيْحَزنُوَنِهْمْيَالَخْوٌفَعلََءََّّللاِْوِليَاََّنأَِالإأ-وَنََوَكانُوايَتَّقَُمنُواِذيَنآْوُزَّال-فَِْلَكُهَوالَٰماِتََّّللاِۚذَْْلِخَرةَِۚالتَْبِديَلِلَكِلَوفِياَحيَاةِالدُّْنيَاْبُْشَرٰىفِيالُْهُماللَُمعَِظيال-ْ

Unquestionably, [for] the allies of Allah there will be no fear concerning them, nor will they grieve. Those who believed and were fearing Allah. For them are good tidings in the worldly life and in the Hereafter. No change is there in the words of Allah. That is what is the great attainment

Quran 17:111ٌّيِمَوِلهَُُّكنلْميَِكَولَُْملْهَُشِريٌكفِيالَُّكنلْميََولََولَدًاِخذْْميَتَِّذيلََِّالَحْمدُِلِلَِّْلالَوقُِيًراِْرهُتَْكبلَِۖوَكبَنالذُّAnd say, “Praise to Allah, who hasnot taken a son and has had no partner in [His] dominion and has no [needof a] protector out of weakness; and glorify Him with [great] glorification.”12Forty Hadith, Imam al-Nawawi, #35َ،ُكُمْسِلمَْخاهُالََرأْنيَْحِقََِحْسِباْمِرٍئِمْنالَّشِرأٌمبِمَحَراُمْسِلِْمَعلَىالُمْسِلَْوِعْرُضُّلال:

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#Current Affairs

Politics In Islam: Muslims Are Called To Pursue Justice

Imam Asad Zaman, Guest Contributor

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The pursuit of justice is a core Islamic value. One of the important roles Allah, the Exalted, assigned to His messengers is the task of establishing justice among the people. Allah, the Almighty, emphasized the importance of justice when He prohibited Himself from oppression and declared it forbidden among us humans. Allah is the Lord of all justice and fairness. In His fairness, He commands us to not allow our anger or hatred towards any group lead us to injustice against them. “Be just,” He commands, “it is closer to righteousness.”

Allah, the Most High, commands us to be witnesses for justice, even against ourselves. The concept of “even against ourselves,” is an open call to all people of faith to rise to the occasion, especially where we see systemic or structural oppression. In most such cases, the oppression is carried out in our name, usually by our elected government.

Allah’s emphasis on justice leads many Muslims to worry that if they vote for a president who transgresses against another country, the fault falls on everyone who voted for him. This fear paralyzes Muslim engagement in the American political system. Let us examine the circumstances of responsibility in such cases.

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To be clear, the present governments of almost all countries on Earth, including the so-called Muslim countries operate with corruption and oppression. Taking Egypt as an example, the government’s domestic policies have led to the unjust death and imprisonment of thousands of Egyptian citizens, and their foreign policy enables the perpetuation of Gaza’s destruction. This, however, does not require the average Egyptian Muslim citizen to reject all relationship to the nation of Egypt. The question then arises: how responsible is the Muslim for the actions of his government? Likewise, when the American government acts with injustice at home and abroad, how responsible is the American Muslim for the actions of his government? When the average citizen is not consulted before the execution of military operations, to what degree are we held responsible?

Allah’s Messenger provided for us a balanced approach to engaging with the injustice around us. Abu Saʿīd al-Khudri narrates that he heard the Prophet say,

“Whoever sees evil should change it with his hand; and if he is unable to do so, then he should change it with his tongue; and if he is unable to do so, then he should hate it with his heart—that is the least of faith.”

Let us take a practical example:

In 2001, President George W. Bush decided to invade Iraq. To justify his action, he invented a series of lies that Iraq possessed nuclear capabilities. It took him more than a year to align the power brokers in America and Europe to enable this evil action to occur. Neither the opinions nor the interests of the American population were taken into consideration.

Before the invasion, the public had two concerns: that the justification presented for the war was speculative and unfounded, and the war would result in countless unnecessary deaths. These worries quickly materialized into realities as time proved them to be true. However before the war, various politicians, pundits and opinion makers helped sell this unjust action to the people in order to gain their consent. They are undoubtedly guilty of murder and should be remembered as peddlers of death.

But what was the duty of an average American Muslim? The hadith mentioned above lists three levels of engagement:

Level One:

Someone who was part of the military or legislative authority had a duty in front of Allah to attempt to stop the invasion with action. If he was a congressman, he had a moral duty to vote against the war. If he was a member of the military, any intelligence agency, or government policy group, he had a moral duty to challenge the claims of the war’s proponent’s and provide information to the public so that they can know the truth. This duty applied to the person despite the likelihood that such a course of action would have probably jeopardized their career or their life.

Level Two:

Most Americans were not in the position described in level one. In their case, their duty was to speak out against this act of injustice. They could have written letters to their legislators, participated in protest rallies, held events in congress, and even spoken to their neighbors, classmates and colleagues about how wrong this action was. Any American Muslim who was not under threat of arrest for speaking out, but chose to remain silent still, failed to fulfill his duty to protest the evil.

Level Three:

There is little likelihood that the approach of silence would be justified for most American Muslims. There are countries (such as Saudi Arabia), where people can be arrested, tortured, even murdered if they speak out against the government. A Muslim living in one of these societies has a duty to at least engage with the injustices around them on an internal level, detesting the action from the core of their heart. As for the Muslim who does not detest that millions of innocent people are killed, they should check their heart; they would be missing what the Allah’s Messenger described as, “the least of faith.”

What faith is left in the heart of the Muslim who is not bothered by the death of more than a million Muslims?! Even if his mind is polluted with patriotism, tribalism, nationalism, or an inclination towards military culture, there is no excuse for the lack of humanity that is required for this level of apathy.

Considering the hadith above, our minimum duty is to stand and speak against the use of our tax dollars for such acts of injustice. There were indeed many Muslim and non-Muslim voices of dissent that protested the American invasion of Iraq. In addition to the spiritual duty of speaking out against injustice, it was clear to many what was later proven to be true: the invasion was not good for America. The financial and human loss incurred by this war has not made neither America, nor the world safer.

Many propose that Muslims should react to the injustices in their countries by leaving them. But this evasive approach fails to actually address the injustice. There is a greater, though more challenging, expectation of addressing the injustices from within, especially in a country like America where criticisms are tolerated and protest can lead to policy that is felt around the world. A large amount of the pain, and suffering that is happening to the Muslims today can be stopped from inside America. Our brothers and sisters in Pakistan, Bangladesh, Syria, Jordan, Somalia, Kenya, Yemen, Iraq, and Sudan are hoping that we will do something from our positions that will alleviate their suffering. They need our help.

Exonerating ourselves because our government acts without our consent may appease our consciences, but is of no benefit to our global Muslim community.

Such an approach is contradictory to the teaching of the Prophet as made clear by the hadith above. We have the opportunity and ability to speak out against evil, so passive dissent is not an option.

Allah tells us the story of Musa 'alayhi'l-salām (peace be upon him) and al-Khadir 'alayhi'l-salām (peace be upon him)  in Surah al-Kahf (peace be upon them both). When they boarded a ship of some men who agreed to give them a ride to their destination, Khadir pierced the boat’s basin, damaging their source of livelihood. Confused, Musa criticized this action, as it seemed like an injustice towards people who readily did a favor for them. What Musa didn’t know was that the men would encounter a tyrant king who had sent his men to seize all boats that were sound and intact. And as these men had helped Musa and al-Khadir, he wished to help them evade this king’s oppressive policy; the minor damage saved them from losing their boat!

The king was an oppressive tyrant. Musa and al-Khadir (peace be upon both of them) did not possess the power to remove the king or prevent the king from his evil action, and so they took action according to their ability. They knew that though they could not save everyone from the injustice, it was still their duty to act within their capacity to reduce the king’s injustice.

The Story of The Secret Believer

Allah also tells us the beautiful story of the secret believer in the Quran, who worked in the unjust government of the Pharaoh at the time of Musa 'alayhi'l-salām (peace be upon him). We know he had a fairly high status in the government because he was part of their most confidential meetings. This secret believer did not exit the government after he saw the many evil deeds of the Pharaoh’s government. During the discussion in the Pharaoh’s cabinet where they decided that Musa 'alayhi'l-salām (peace be upon him) was to be killed, this believer rose up and voiced his objections to the injustice, citing historical, logical, and emotional appeals. The meeting, however, concluded with the decision to execute Musa. Having been unable to stop this royal decree, he still made the effort to warn Musa so as to give him the chance to flee.

Allah tells us the beautiful story of the secret believer in the Quran, who worked in the unjust government of the Pharaoh at the time of Musa Click To Tweet

Instead of condemning him for participating in a government founded upon unbelief, Allah exalts his mention in His glorious book. He is our example of speaking truth to power, and the reason for Musa’s 'alayhi'l-salām (peace be upon him)safety from Pharaoh’s plot. This man used his position to obstruct oppression, not perpetuate it.

As Muslim Americans, we live in a non-Muslim country. The decisions and actions of our government impacts all of us living in this country. Disengagement will allow selfish people to make decisions that will result in harm to our communities.

Participation will allow us to follow the examples of proactive engagement so as to prevent harm and ultimately change corrupt systems from within. An all-or-nothing approach will almost always lead to nothing.

Allah, the Exalted, provides these examples so that we can understand the practical role of Muslim in an overwhelmingly hostile society. Even though our environments have not reached that degree, we can still relate to the feelings of being oppressed and ostracized for our faith. Allah’s lesson to us in these stories is that our faith shouldn’t prevent us from trying to change these circumstances.

And to Allah is the end of all matters.

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#Current Affairs

Podcast: Muslims and The Fenty Fitnah | With Omar Usman and Khaled Nurhssein

Zeba Khan

Published

American Pop Star Rihanna, who owns luxury fashion line Fenty, featured a song with the voice of Mishary Rashid Al Afasi reciting a hadith from the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) about the end of times at recent lingerie fashion show.

Many are offended, but what’s the best way to respond to the situation?

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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.

Join Zeba Khan as she discusses this with Omar Usman, executive director of MuslimMatters, and Khaled Nurhssein, a community organizer, a local khateeb, and an intermittent student of knowledge.

Many Muslims are offended by pop-star Rihanna's use of a hadith in the music for a lingerie fashion show. What is the right way to respond?Click To Tweet

Support Our Dawah for Just $2 a Month

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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