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“Rather Turkish Than Pope”, European Islam Already Exists For Centuries

European Islam

Changing the factual past in an attempt to gain political authority is one of the paradoxes of modern populism, where the target audience is presented a twisted and fake past as a nostalgic idealistic image. Populist politicians reminisce publicly about the benefits and pleasures of the days of yore, where facts often have to make room for emotions. 

This false representations of a national past on a micro-level is internationally recognizable, but it nonetheless becomes increasingly apparent on a macro-level. The modern European continent is such an example, where right-wing populism is rapidly gaining ground and threatens to achieve political successes.

The populist branch within the Flemish Nationalist thought lends itself particularly to such interpretations of the past, and makes severe historical mistakes in an attempt to uphold and protect that history.

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Historically speaking, there’s no truth in an independent Flanders based on the territory of the current Flemish Region. The historical and geographical Flanders is the areas designated as Zealand, East- and West-Flanders and French-Flanders all the way up to Dunkirk. The provinces of Antwerp and Flemish Brabant belonged historically to the duchy of Brabant, and the modern-day province of Limburg was a patchwork of small governments under influence of the Holy Roman Empire, the largest of which was the County of Loon, part of the Prince-Bishopric of Liège.

And yet, nostalgic references are made to the Battle of the Golden Spurs, the County of Flanders and the Flemish Lion by right-wingers. These are mere emotional ideals for a people desperately in search of its own identity amidst a rapidly changing world.

That all of this “past” needs to be taken with a grain of salt. The average Limburgian shares less history with his West-Flemish countryman than with someone from Liège, often doesn’t matter any more.

It’s emotional support, and a form of political opportunism.

Das Abendland

In an almost romanticized narrative, Europe is presented as the so-called Abendland, the Evening Land, a common territory inhabited by people and societies that share a homogeneous cultural unity and a common history. It’s from this populist utopia that the resistance grows against the so-called illusion that Europe was partly formed by external influences and ideas from other continents around the world. It’s from this outset that an isolationist and supremacist historical thinking is pursued. It doesn’t come as a surprise that such theories aren’t only wrong on a historical level, but form an acute danger that threatens to separate people, based on ghosts from the past and vague ideals.

This Eurocentric thinking, in which Europe is considered the initiator and not the receiver, persists throughout colonial and post-colonial European thought. Besides, this trend is also observable in our modern Western high school system, where education tends to look at human history through a purely European lens, as if it was the exclusive result of the ancient Greek and Roman civilizations, Christianity, the Renaissance and the Enlightenment. Years of history classes are being taught within this framework, offering students just a limited amount of tools to effectively look beyond their own geographical and historical area. This is disastrous for the 21st century’s educational system. Such outdated curriculum only serves the interests of populists and idealists.

The history of the several African civilizations, more focus on the earliest states of the Fertile Crescent and some time on the rise and development of the United States were severely lacking during my high school experience, and I had to wait until university to be taught these subjects. What I found most lacking, however, was any in-depth attention for the complex relationship between Europe and the Islamic World.

The Absent Crescent

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Albanian Muslims in traditional clothing – 1873

The narrative that Europe is the sole result of a Judeo-Christian tradition with roots in ancient Greek and Roman antiquity needs to be swept aside, once and for all. By no means was there in Europe at any point up until the Second World War an example of cultural, religious or social unity. On the contrary! The continent has always been a patchwork of warring tribes, feudal kingdoms and modern nation states that had in most cases little more in common than their shared geographical position on the European land mass.

More than one third of Europe was under strong Islamic influence for several centuries; in the west, the Iberian Peninsula known as al-Andalus and in the east, Greece and the Balkan all the way up to Vienna. Important Islamic cities like Cordoba, Granada, Sarajevo and Istanbul are still standing in all their glory as we speak, effectively forming visual and tangible landmarks of the Islamic presence on the European continent. This part of history and its influence on modern Europe, however, is predominantly kept silent in the rich historical corpus this continent possesses so abundantly, just as much as in the average high schools so paramount in the formation of our youngest generations.

It is mere randomness that determined that Judaism and Christianity, both religions arisen from Semitic societies, are considered to be European and Islam, which equally emerged from a Semitic society, to be non-European. The fact that European Muslim scientists and philosophers like Ibn Zuhr, al-Zahrāwī, Ibn Rushd or Ibn-Ẓafar al-Ṣiqillī were often much more relevant to modern European science and philosophy than the ancient Greek and Roman thinkers, is long forgotten.

True European Islam

This Islam, that was equally and simultaneously influenced and touched by the proximity and contact with other European people, constitutes true European Islam, i.e. the Islam that grew on the European continent and which left its mark on the future development of states influenced by its presence.

That abhorrent mixture of Islam and liberal, secular and humanist ideals that people nowadays wish to propagate as ‘European Islam’ by presenting it as an acceptable alternative of the Islamic religion within Europe is in my opinion nothing more than a product of the European superiority thinking and undoubtedly also the inferiority complex lots of immigrants suffer from. European Islam predates all of this politicized circus for several centuries, and doesn’t need any dilution or mixing in order to be accepted as European.Click To Tweet

That abhorrent mixture of Islam and liberal, secular and humanist ideals that people wish to propagate as ‘European Islam’ by presenting it as an acceptable alternative of the Islamic religion within Europe is nothing more than a product of a European superiority complex and undoubtedly also the inferiority complex lots of immigrants suffer from. European Islam predates all of this politicized circus for several centuries, and doesn’t need any dilution or mixing in order to be accepted as European.

People like Ivan de Veenboer and Jan Janszoon probably don’t immediately ring a bell, and yet they were among the first Dutch Muslims who actively served as seafarers under the Ottoman Empire.

Ivan de Veenboer was an infamous Dutch corsair who sailed the Mediterranean Sea and converted to Islam somewhere at the start of the 17th century. He received the honorary title of ‘Sulaymān-Reis’  from the Dey of Algiers and was promoted to captain and commander of the Algiers corsair fleet, a promotion that heralded a highly successful career. His chief mate was another Dutch corsair, Jan Janszoon. He converted to Islam as well, and assumed command as Murād-Reis over the Fleet of Salé, a powerful squadron of seventeen privateers under Ottoman command. The word Reis is a derivative of the Arabic word for commander, raʾīs, and was given as an honorary title.

In 1566, the Ottoman Empire — under Sulaymān the Magnificent — as the sole foreign power offer its aid to the Dutch rebels of William of Orange. The Protestant Dutch were involved in a violent rebellion against Catholic Spain, and found an ally in the Ottomans. In 1574, Selīm II took Tunisia from the Spanish Empire in a successful attempt to lower the Spanish pressure on the Low Lands.

The History of  the Geuzen

The Geuzen, the Dutch guerrilla and privateering forces who opposed the Spanish Catholics during the Eighty Years’ War, wore a badge with the inscription: “Rather Turkish than Pope.” When the village of Sluis fell under control of the Dutch rebels in 1604, they found several Muslims among the Spanish galley slaves. The Dutch immediately chose to grant them their freedom and to transport them to the shores of North Africa as a sign of gratitude towards the Ottomans.

The Ottoman Caliph Aḥmed I asked the Dutch revolutionaries to send him an ambassador, effectively becoming one of the first world leaders to recognize the sovereignty of the Dutch Republic.Click To Tweet
HUIK_-_rouwkleding_-_Bernard_Picart,_1733
Two Dutch women wearing a so-called huik – 1733

The Ottoman Caliph Aḥmed I asked the Dutch revolutionaries to send him an ambassador, effectively becoming one of the first world leaders to recognize the sovereignty of the Dutch Republic. That ambassador’s name was Cornelius Haga, who arrived with a delegation in Istanbul in 1611. In 1612, he agreed on a very advantageous trade agreement with the Turks, exempting the Dutch from several taxes. Haga remained at the caliph’s court until 1639.

It’s regrettable that such examples are barely covered when speaking about the history of Europe, even in high school. This point of view can build a much broader insight among students with regard to the role of Islam and the Muslims in Europe.

Missed Opportunities and Right-Wing Historians

The fact that the average history lesson doesn’t speak a word about the complex relationships between European nations and Muslim empires, like the Umayyads and Abbasids, is a missed opportunity. In particular because the global history of the European nations can’t be detached from these Muslim empires and vice versa.

The fact that the average history lesson doesn’t speak a word about the complex relationships between European nations and Muslim empires, like the Umayyads and Abbasids, is a missed opportunityClick To Tweet

From Islamic Andalusia and Sicily through the Crusades all the way up to the Ottoman support for Ireland during the Great Famine, European states constantly existed in interaction with neighboring Muslim countries. Keeping silent about all of this benefits only the far-right populist establishment. Right-wing historians, like the Belgian Wim Van Rooy, go as far as denying the entire Islamic civilization and all of its achievements throughout the centuries, calling it an invention of 20th century Arab Gulf states.

The fact that the historical role played by Islam in Europe is reduced to an absolute minimum in popular modern historiography only contributes to a wrong understanding of the current question of Islam in the West. Islam existence on the continent has a long history, and didn’t just slip through the net as a result of mass immigration after the Second World War, as claimed by several populists.

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Marmaduke Pikthall

Many prominent Muslims lived on the continent in the early 90’s. Let’s take the example of Evelyn (Zainab) Cobbold was a Scottish noblewoman who converted to Islam after having spent several years in Algiers and Cairo. The 65 year old was, as a matter of fact, by 1933 the first British Muslim woman that ever performed the pilgrimage (Ḥajj) to Mecca.

British writer and journalist Marmaduke (Muḥammad) Pikthall, praised by great writers like H.G. Wells and D.H. Lawrence, converted to Islam publicly in 1917. In 1930, he published an English translation of the Quran, and in 1936 he was buried in the Muslim section of the famous Brookwood cemetery in London.

Sir Archibald (ʿAbdullāh) Hamilton, Etienne Dinet, Claude Alexandre de Bonnevalle, the Hungarian Jozef Bem and even the younger brother of Vlad Dracul, Radu, were all early European converts to Islam, and the list is much longer.

Can’t all of this be considered a common part of European history?

Mahomets Gesang

Goethe known for his love and fascination for the poetry of Saʿdī al-Shīrāzī, dedicated a poem of his to the Prophet Muḥammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) Mahomets Gesang, Song of Muhammad.

The Irish playwright and critic George Bernard Shaw didn’t make his admiration for the Prophet Muḥammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) much of a secret as well. His famous quote still emits a serene respect: “I have always held the religion of Muhammad in high estimation because of its wonderful vitality.” In the January 1933 issue of the Lahore The Light magazine in which he made this comment, Shaw added that “he forecast that within a century, Islam would be the religion of Europe.”

According to him, Islam was dismissed for centuries by Europeans as pagan heresy and nonsense, depicted as the embodiment of evil, but 18th and 19th century thinkers like Goethe, Gibbon and Carlyle brought a positive change in how Islam is viewed. All four of these thinkers, including Shaw, deviated from the contemporary traditional European historiography and observed instead the Middle-East, the Greek-Orthodox Church and the development of Islam. Not only did they get to know the Prophet Muḥammad as a religious symbol, but as an efficient political leader and a genius strategist.

Connection Instead Of Polarization

This entire message, however, won’t ring a bell to most, including Muslims themselves. It’s a message that gets lost amidst the deafening sound of disinformation, political opportunism and populist interests. If this information would be made into a new standard of European historiography and common knowledge, both in school as in public, more connections and mutual understanding will grow as opposed to the rising polarization of today.

Teach students to make connections. Teach them to look at the bigger picture, to understand the historical reality that nations simply need to interact with each other in order to survive, apart from culture or religion.Click To Tweet

Teach students to make connections.

Teach them to look at the bigger picture, to understand the historical reality that nations simply need to interact with each other in order to survive, apart from culture or religion. No one fell from Mars and left his mark on earth. Everything we can observe today arose as the result of a long historical process. When our newest generations then learn to think and reason inclusively and see the shared collectiveness of our world history, they’ll walk the Earth with an open-mind and they’ll be less inclined to think in terms like “supremacy” or “exclusivity”.

The last thing I want to do with this long read is to preach and to sum up lists of “how good Islam is”. No, but I do wish historical justice in the ugly face of the contemporary mass-populism. I want to demonstrate that the Islamic religion forms an integral part of European history, and that this religion can just be European as well, without the need to substitute its norms and values.

I want to demonstrate that the Islamic religion forms an integral part of European history, and that this religion can just be European as well, without the need to substitute its norms and values.Click To Tweet

We don’t need to search for a European Islam, because it already exists for centuries.

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Omer Sayadi (*1993) is a former student of the Catholic University of Leuven with a special love for the Middle East and North Africa. After receiving his Master's degree in Arabic Language and Islamic Studies, he worked with both refugees from the region as well as Arabic-speaking foreigners seeking to learn the Dutch language. He writes columns on Islam in Europe, migration and the depiction of Muslims in mainstream media. He started MENA symbolism as a means of combining everything history, politics, symbolism and society in one place.

2 Comments

2 Comments

  1. Avatar

    Nur

    February 6, 2020 at 6:15 PM

    This shows how important it is to remember our humanity first when interacting with other humans, it is the requirement of being a Muslim, being able to see those that are different from us as they are, just another human-being rather than focusing on the differences, we should embrace our similarities. That is also how we help reform the world into a place where we want to live. As a Turk, sad to see many Turks hating their Ottoman heritage just because of the faults of a few.Sad to see even more Turks claiming ownership of this heritage but behaving in the opposite way including the current government. May we find peace with the grace of Allah.

  2. Avatar

    Sitara

    February 19, 2020 at 2:39 AM

    Thanks a good deal for the caring words, it’s a lot of work but thriving means it with comments like this ?

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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.

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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