The Muslim Voice for Darfur

The Muslim Voice for Darfur
By Adil Ahmed
Issue date: 4/18/07
Columbia daily Spectator

http://media.www.columbiaspectator.com/media/storage/paper865/news/2007/04/18/Opinion/The-Muslim.Voice.For.Darfur-2848521-page2.shtml

Global commentators, like Thomas Friedman, are forever referring to the international Muslim community as being inactive and dormant, instead of reacting to today's many world-changing issues. However, Darfur, in the post-Sept. 11 era, has become a pressing issue affecting Muslims globally. Stated simply, the Darfurian population is almost completely Muslim, and conflict is exacerbating between the Arab and African tribes. Through years of cross-marriage, even this distinction has become blurred. Arab versus African differences have been blunted and all fighting has become Muslim versus Muslim.According to the Foreign Affairs Council, the main humanitarian organizations active in Darfur are Jewish-American, African-American, liberal, and religious-conservative. In fact, the United States Holocaust Memorial Museum in Washington D.C. even branched out of its usual focus in 2004 to declare Darfur a "genocide emergency." If I had to name two American "communities" who can best personalize genocide's drastic and long-lasting affects on their lifestyles, the first two who come to mind are the African-American and Jewish-American populations.
These diverse communities are continually combating stereotypes and advancing themselves as minorities in America. While strengthening and expanding their own humanitarian efforts, they must realize that Islam, especially post Sept. 11, is still being attacked by influential policymakers. An attack on Islam is automatically an attack on all Muslims. These groups supposedly hope to advance our, not their, minority American community through such humanitarian movements as the fight to end the genocide in Darfur; however, this goal cannot be fulfilled unless the Muslim, Arab, and African voices are also fully engaged.

Being Muslim in America involves "heavy baggage." No, not bombs! I cannot even freely use colloquial phrases for fear that my choice of words will be misinterpreted as a cruel joke. Even though it is 2007, most Americans have not overcome their fear of Muslims. Yesterday the College Republicans screened the film Obsession as part of the nation-wide Islamofascist week. This film portrays "Radical Islam" and its role as the primary influence over terrorist acts on America.

Fundamentalism without religious connotation is the source of terrorism in the United States and around the world. I hate to use such an obvious figure as Adolf Hitler, but this reference helps to get the basic point across. When Hitler taught his society that the Jews corrupted Germany, what happened? If we are all convinced that Islam is the root of terrorism, what will happen? Even though Islam has been practiced on our soil since before the founding of the United States (by enslaved African Muslims), Muslims have still become what Jews were in Germany in the 1940s and what African Americans were in America in the 17th, 18th, and early 19th centuries: the national problem.

My point is not to deride a political group as much as it is to hault the detrimental effects this type of education will have upon our society. The College Republicans should have Terror Awareness Week instead because battling terrorism and maintaining security should be a top priority, and that is what politics must represent. However, it is a threat to the security of Muslim Americans on this campus to have their faith portrayed as the source of terrorism. Fundamentalism, with no strings attached, is the source of terrorism. Not individuals.Therefore, the next step is to correlate Islamofascist week to Darfur Awareness Week. The Muslim response to Darfur is representative of how our community views itself within the international war on terror.

In America we are "dormant" not because we do not do care or contribute to these humanitarian efforts, but because we join in on all the other efforts. For example, the Muslim Student Association's current community service board enjoins quite extensively in activities through Community Impact and Project for the Homeless, a project run through the campus Hillel. Our community service members are enthusiastic and see it as a duty to their faith to give back to their neighboring community. National Muslim organizations such as ISNA and CAIR have fought extensively alongside other civil rights and humanitarian organizations such as the American Civil Liberties Union. Within Congress is a body called the Muslim Congressional Staffers Association which seeks to educate congressman and senators about Islam and Muslim-American Issues, yet Muslims' voices can not be represented directly for it is the congressmen and senators who make the decision as to whose opinions they will voice.We will continue these efforts, but I fear that if we continue to do them without recognition as a Muslim group, we will continue to be seen as dormant and inactive. The African League and Arab Union have downplayed human rights violations and genocide allegations labelling the Darfurian conflict as a civil war, taking the stance of many Western countries on Darfur.

In essence, they have taken a stance that prevents them from acknowledging the plights of their "own" people. Thomas Friedman recognizes this, and it has proven to prevent Muslims from having a voice. Even on our campus. Yesterday the MSA, in combination with all of the other sponsors of Darfur Awareness Week at Columbia, hosted a lecture by the American Islamic Congress, which discussed the Arab-Muslim voice on Iraq and Darfur. The fight against genocide should be a multi-lateral effort, not a fight composed of a single racial and religious body. That is what Darfur Awareness Week is at Columbia and we are glad to be a part of this week. It represents the beginning of an international movement for Darfurian activism.Being called a problem hurts. It not only hurts, it is offensive when we are not seen as capable of making a difference for others. But it's also an advantage. It gives us the opportunity to change people's minds through our actions and programming on campus.
Through our diverse array of programming this year and next, we hope to show people that our MSA values its own diverse Muslim community-which includes Arabs, Africans, Asians, Europeans, Caucasians, and Latinos-a community which includes the rest of Columbia as well. By educating people about Islam and its diverse group of followers, we hope to build an understanding which will hopefully lead to stronger multilateral humanitarian efforts and stronger security for minorities living in America.

Textualism, Islamism, and Religious Violence

from the Liberal Islam Network (Indonesia): http://islamlib.com/en/page.php?page=article&id=1120
Published: 7/8/2006
A textualist Muslim will perceive the permission of beating wives and children rather than the deeper essence behind the sacred text, which is to educate them. Textual religious understanding may endorse violence, although religion should not be misunderstood as the source of violence.
By: Jajang Jahroni

Violence occurs in all religions including Islam, Catholic, Protestant, Hinduism, Buddhism, or Jew. This article focused on numerous violent acts occurred within Indonesian Muslim society lately. The terms of religious violence used to describe any phenomenon resulted by the intersection of violence and religious doctrine. It may includes:
(1) individual or collective violence against individual or group of the same religion or not, endorsed by religious doctrine;
(2) individual or collective violence by isolating, intimidating, or expelling group of other religious belief which is presumed to be deviant; and
(3) violence like destruction or defamation of religious object or symbol such as holy book, prophet, and worshipping place.

Based on the above definition, religious violence has various forms, from the “smallest” and “simplest” one like beating children in order to obey their parent based on sacred text, up to fighting against the enemy of Islam. Religious violence may occur both in domestic sphere like beating “disobedient” children and wives and in the public sphere like destroying places regarded as the centre of sinful acts.
Survey Findings
The survey held by Center for Islamic and Social Studies (PPIM) in 2006 indicates that religious violence has positive correlation with textual religious understanding. Religious doctrines on violence in Quran such as permission of beating “disobedient” wife (Q.S. Annisaa:34-35), or Sunnah that children must offer five times prayers when they are seven years old, and may be beaten (if they did not) at ten, are few examples of Islamic teaching on the need of violence.

A textualist Muslim will perceive the permission of beating wives and children rather than the deeper essence behind the sacred text, which is to educate them. Textual religious understanding may endorse violence, although religion should not be misunderstood as the source of violence. It depends on one’s understanding of religion. The non-textual religious understanding does not encourage religious violence. There are other factors besides religious understanding. Perception that Islam covers every aspect of human life may encourage the acts of violence. This conviction is called as Islamism, and the actor is an Islamist. An Islamist, according to survey, has bigger tendency of using violence rather than non-Islamist. An Islamist, due to his or her ideological understanding of religion, who perceived religion as a complete set of value to achieve the Islamic glory in the world, will be trapped in a set of value build through violence. The data showed both level of participation (involvement) and willingness (decision) in using religious violence.
The survey found a high level of participation for domestic violence. 46,6 percent of respondents say they pinch the children to obey them, 22 percent hit their ten years old children for leaving the obligatory prayers, and 7,8 percent beat their disobedient wives. Meanwhile, public violence has lower level of participation. 0,1 percent of respondents admitting their involvement in demolishing or arson of churches constructed without official permits, 0,6 percent driven the Ahmadis away, 0,3 percent fought against threatening non-Muslim groups, 1 percent attacked house of prostitution, 1 percent destroyed alcoholic drink store, 1,3 percent threatened those blaspheming Islam, 0,4 percent went for jihad in Afghanistan and Iraq, and 0,3 percent went for Jihad in Ambon and Poso. On the other hand, the level of willingness of using violence is higher. Indeed, there is always a distance between willingness and participation/involvement in using violence. Although there are other considerations that lead one to cancel his intention, this is still a serious threat since the potency may actualize in a real form.
Survey found that 14,7 percent of respondents were ready to demolish churches built without official permit, 28,7 percent were ready to expel the Ahmadis, 23,2 percent approved stoning to death for adultery, 43,5 percent were ready to wage war on threatening non-Muslim groups, 38,4 percent would attack or destroy the alcoholic drink store, 40,7 percent would intimidate those they considered had blasphemed Islam, 23,1 percent were ready for jihad in Afghanistan and Iraq and 25,2 percent for jihad in Ambon and Poso. Meanwhile, the willingness of using domestic violence: 22 percent would pinch their naughty children, 40,7 percent would hit children to offer prayers, 16,3 percent would beat their “disobedient” wives. However, not all kind of religious violence can refer to the textual religious understanding and Islamism. Yet, although there are other variables contributing to the acts of religious violence, textualism and Islamism were the most significant variables to encourage religious violence. Both variables also have positive correlation with general acts of violence. On one hand, a textualist and Islamist tend to take the law into his/her own hands (main hakim sendiri) like beating thief in the streets and supporting government policy to ban a sect or group they considered as deviant. On the other hand, a textualist and Islamist tend to be gender biased and tend to have intolerant religious and political attitude. Although the economic factor has positive contribution upon the acts of religious violence, it has no significant correlation.

This finding is interesting since many have considered economic factor as the cause of violence acts. Among several factors, education has a significant negative correlation with violence acts. The more educated someone is, the less possibility he or she has to be involved in violence. On the contrary, the less educated someone is, the more possibility he or she has to be involved in violence.[]

A Belated Muslim Response to the Humanitarian Crisis in Darfur

From: Muslims Rescuing Darfur (www.mrdsd.org)

by Imam A. Rashied Omar


In the Name of Allah, the Most Compassionate, the Dispenser of Grace

We are indeed living in stressful times. Never before in our contemporary history have faith and commitment of Muslims for a more peaceful, just and humane world been more tested as it is has been during recent times.
Besides the many human tragedies that continue to plague our world, like the ongoing violence in Iraq and the Occupied Territories of Gaza and the West Bank, we have been made aware for months now that the predominantly Muslim population of the Darfur region of the Western Sudan is facing a humanitarian crisis of epic proportions. 1

According to Human Rights Watch, it is estimated that up to 30,000 people have been killed and over 1 million people have been displaced from their homes at the hands of marauding gangs of militiamen calling themselves the "Janjawid."2

Based on numerous eyewitness accounts, Amnesty International reports that "men have been killed inside mosques, women raped in front of their husbands and old women killed when their homes have been set alight - all acts designed to humiliate and destroy the fabric of community life, over and beyond the individual atrocity".3

The Islamic Center of Southern California in a press release claims that during the course of the violence and destruction in Darfur over forty mosques have been destroyed and countless Qurans desecrated.4
I have been able to independently verify this claim in a personal interview with a member of our masjid congregation who is from Darfur. He told me that the central masjid in the historic village of Tina, where his grandfather had been the Imam for over 30 years, has completely vanished from the earth along with the village and all of its inhabitants. This was the result of one of the bombing campaigns executed by the Sudanese air force.5

It is crystal clear now that the situation in Darfur, Sudan has reached horrific proportions and Muslims can no longer deny or turn a blind eye to this ongoing human suffering.6

In this khutbha/sermon I would like to share some guidelines as to how we should be responding to the current crisis in Darfur, Sudan. For the purpose of the Friday sermon is to provide weekly religious guidance on current events, and the Prophet Muhammad (peace be upon him) has exhorted that:
Din/Religion is providing Good Counsel and Advice/Nasiha.
It is fitting to begin by placing my advice/nasiha within the broad theological and jurisprudential framework of Islam. First and foremost, the Glorious Quran in Surah-al-Hujarat, Chapter 49, Verse 10 enjoins us to make peace and reconciliation/ sulh between two conflicting parties.

The Believers are but a single Brotherhood/ Sisterhood: So make peace and reconciliation between your two (contending) brothers; and observe your duty to Allah that ye may receive Mercy.
It is instructive to note that the Quranic exhortation to promote peace and reconciliation in the above verse is in the imperative form. This gives the injunction a greater sense of urgency.

Second, in his famous farewell sermon at 'Arafat on his final pilgrimage/al- khutbat-al- wida, just before his death, the Prophet Muhammad (peace be upon him) summed up the essence of the social message of the Islam as anti-racism when he proclaimed:
"All human beings are descendent from the prototype Adam, and Adam has been created from the earth. There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab. Neither is there superiority for a white person over a black person, nor for a black person over a white person, except the superiority gained through God-consciousness/ taqwa. Indeed the noblest of you in the sight of God is the one with the most righteous conduct/taqwa. "
This famous prophetic tradition/hadith is further reinforced by a verse in the Glorious Quran in Surah al-Rum, Chapter 30, Verse 22 in which differences in languages and pigmentations of skin among human beings are described as signs of the existence of God, which need to be celebrated.
And of the Signs of Allah, is the creation of the heavens and the earth and in the variations of your languages and skin color

Third, Islam has made the alleviation of human suffering through acts of charity/zakat, one of the five pillars/arkan al-Islam on which it is built. This is established on a prophetic tradition/hadith reported on the authority of Ibn Umar, the son of Umar bin al-Khattab, May Allah be pleased with both, who said: I heard the messenger of Allah say:
"Islam has been built on five [pillars]: testifying that there is no god but Allah and that Muhammad is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan." (the tradition was related by Bukhari and Muslim)

The categories of zakat recipients have been clearly outlined by Allah, the Sublime, in Chapter 9, verse 60, of the Glorious Quran as follows;
Alms are for the poor and needy, for its administration, for the promotion of goodwill towards Islam, for liberation struggles, for debtors, for all beneficial causes, and for refugees.

Fourth, the Islamic concept of peace does not merely aspire for a cessation of war, known in the literature as negative peace. The Islamic concept of peace is a positive one that seeks to build long-year sustainable relationships and reconciliation based on justice known in the Quran as adl and qist. This is clearly enunciated in the following verse from the Glorious Quran:
If two parties among the Believers fall into a quarrel, make peace between them; but if one of them transgressors beyond all bounds against the other, then fight you all against the transgressor until it complies with the command of Allah; but if it complies then make peace between them with JUSTICE and be FAIR; for Allah loves those who are fair and just (Surah-al-Hujurat, Chapter 49, Verse 9).

How then can we operationalize these guiding Islamic principles?
Using the Islamic principles outlined above as their beacon, I would like to propose four strategies that may be useful in helping Muslims respond to the current crisis in the Darfur. First, as Muslims and members of the larger human family, we should add our voices to the calls on the Sudanese Government to establish an immediate cessation of hostilities by; (a) disarming and disbanding the Janjawid militia operating in Darfur; (b) ensuring full access for humanitarian efforts to assist and repatriate the displaced people of Darfur and (c) ensuring full access for international human rights monitors. In this regard it is encouraging to note that the Islamic Society of North America (ISNA) in a press statement has called on the Sudanese president, Omar el-Bashir to ensure the safety and security of all of citizens.7 I hasten to add that it is my considered view that the humanitarian operation in Darfur should be done under the official auspices of the United Nations and led by the African Union. It would be strategically unwise and wholly unhelpful for any United Nations resolutions including any humanitarian operation in Darfur to be led the United States or Great Britain.8

Second, we should raise funds to support the Darfur relief efforts. This is a critical juncture in which Muslims should arise to their Islamic responsibility and fulfill the third and most neglected pillar of Islam by discharging their zakat/charities generously. In this regard I have been encouraged by the efforts of the Council of Islamic Organizations of Greater Chicago who has established a special Darfur Relief Fund* for pooling tax-deductible, charitable donations in support of these refugees.9 I urge you to support this and other similar efforts generously.10

Third, in light of the recent claim by Human Rights Watch that it has obtained official Sudanese government documents that "illustrate the involvement, at the highest levels, of the state bureaucracy in the recruitment and arming of militia and the authorization of their activities that have resulted in crimes against humanity and war crimes", we should call for the United Nations to establish a high-level Darfur investigative tribunal to look into these allegations. If sufficient evidence exist the Sudanese government officials and the Janjawid militia as well as members of the opposition who are guilty of human atrocities should be prosecuted for war crimes in the international criminal court. The Sudanese government supported by the international community should also be persuaded to provide restitution to the victims and survivors of the Darfur carnage.11

Last but not least, while it would be simplistic to attribute the carnage in Darfur purely to motives of racism as has been implied in much of the media reporting of Arabs against Africans, we need to acknowledge that Northern Sudanese, who ironically themselves have African roots often display paternalistic attitudes towards their fellow compatriots residing in the Southern and Western Sudan. It is well known that the northern Sudanese have all sorts of disparaging Arabic names for their compatriots in the West. They are often called Qabail Zurqa, meaning the black tribes. This is again is ironic since the Arabic word Sudan itself historically refers to the lands inhabited by black skinned people. To acknowledge that Muslims are sometimes racist is never easy. Most of us can easily recognize racism in others, but deny that it exists within our ranks. We need to purify and heal our souls and rid our communities from the scourge of racism through a vigorous education campaign. But the first stage of purification of our souls (tazkiyat-un- nafs) and reform of our community/islah al- ummah is acknowledgement.
In conclusion, we pray that Allah, the Most Compassionate, strengthens us all to live up to His noble Guidance. We offer our condolences and sincere prayers to the thousands of innocent victims of the carnage in Darfur.

" In Allah is the best consolation against any calamity, a substitute for every loss, and a replacement for anything that is sorely missed. Trust Allah, seek His aid, and be hopeful of His mercy. The one who is really deprived is the one who is deprived of the reward from Allah for his misfortune." (Musnad of As-Shafi')
Dua/Prayer for the People of Darfur, Sudan

O Allah, thou art Peace and Peace emanates from thee Allow us to live and to subsist in Peace. O Most Merciful of those who show Mercy.
O Compassionate One, O Companion to every lonesome one, we implore you to comfort the hearts of the people of Darfur with your magnificence.
Lord of all Humankind, from what we have witnessed, grant us the grace to have a greater understanding and empathy for the suffering of innocent victims of the war in the Sudan, no matter their, ethnicity, color or religion.
All-wise and All-mighty God, Grant the leaders of the Sudan wisdom and guide them to use their power to serve the good of all and to fashion a more just and caring world.
Amin.
------------ --------- --------- --------- --------- --------- --------- --------- -----
[1] It is intriguing to note that many of the reports on the Darfur crisis neglect to mention that fact that the victimized tribes of the Fur, Masalit and Zaghawa are predominantly Muslims. Even more curious is the obvious error in an otherwise excellent account of the Darfur crisis by David Nally. In it he claims that Darfur rebellion which broke out in February 2003, took place in regions dominated by Christians and Animists. See: A Call for Sudan: Our Geographical Blindspot by David Nally (July 17 / 18, 2004). See: http://www.counterp unch.org
[2] The Arabic word Janjawid, literally means, horsemen, but for the terrorized Fur tribe it means Satans on horseback or camel. For a detailed account of Human Rights Watch Report See: Darfur Destroyed: http://hrw.org/ reports/2004/ sudan0504/
[3] For Amnesty International Report on the widespread use of Rape as a Weapon of War in Darfur; See http://www.amnestyu sa.org/countries /sudan/document. do?id=23FE42969B 6C168A80256EC900 529ED0
[4] See Islamic Center of Southern California press release Crisis in Darfur -Sudan (July 20, 2004): http://www.islamctr .org/darfur. asp
[5] Interview with Ahmad Zahgawi - July 22, 2004.
[6] It is interesting to note that prominent Muslim organizations and leaders in the Muslim World have been relatively quiet about the ongoing suffering in Darfur. This feeble Muslim response to the suffering of the people is shameful indeed. In a devastating critique of this Muslim Silence a South African newspaper editorial pertinently asks; So Where is the Muslim Outrage. See: Mail and guardian (Johannesburg, South Africa) July 23-29, 2004.
[7] See press statement on the ISNA website: ISNA calls for Peace in the Sudan (July 04, 2004). http://www.isna. net/news/ miniheadlines. asp?dismode= article&artid=351
[8] One of the arguments used by Muslim apologists is that the humanitarian situation in Darfur is being exaggerated by the Western Media, as part of a strategy by the United States and Great Britain to take the heat off Iraq and alternatively this is the preliminaries for another blatant invasion of Sudan in the same way that they did in Iraq. For such a view, See: Al-Jazeera Open Editorials July 2004, Even CNN and BBC Beating the Drums of a New War: Now on Sudan This Time, Ghulam Muhammed. See: http://www.aljazeer ah.info/Opinion editorials/2004 opinions/July/ 21o/Even CNN and BBC Beating Drums of a New War, on Sudan This Time By Ghulam Muhammed.htm
[9] Chicagoland Muslims Address Human Tragedy in Darfur, Sudan. See: http://www.ciogc. org/
[10] The large numbers of non-Muslims organizations who have already responded with relief efforts to the plight of the Darfur refugees have been humbling. Among the organizations that have been active in providing relief in the crisis-struck region, is Medicins Sans Frontiers (Doctors without Borders).
[11] For an powerful Muslim call for Justice in Darfur See End to the Agony, Stop the War Criminals Justice for Darfur, by Ahmed Nassef. In Muslim AwakeUp an online Muslim magazine (July 20, 2004).http://www.muslimwa keup.com/ mainarchive/ 000959.php
For Human Rights Watch Claims of Sudanese Government Complicity with the Janjawid, See: http://hrw.org/ reports/2004/ sudan0504/ 7.htm#_Toc715317 04
A. Rashied Omar is an Imam from South Africa and Coordinator of the Kroc Institutes Program in Religion, Conflict, and Peacebuilding at the University of Notre Dame. This article is the Jumuah Khutbah/Friday Congregational Sermon delivered at Islamic Society of Michiana (South Bend, Indiana) on 23rd July 2004/5th Jamad al-Thani 1425In the Name of Allah, the Most Compassionate, the Dispenser of Grace.

Article 18 of the UDHR

In celebration of the International Human Rights Day, Dec 10th, and in the 22nd anniversary of the martyrdom of the Msulim thinker Mahmoud Mohamed Taha; Let's read this very thoughtful article of the UDHR:

Article 18
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Putting a Different Face on Islam in America

By NEIL MacFARQUHAR
Published: September 20, 2006

In a class on Islamic history at the Hartford Seminary some years back, the students were discussing a saying ascribed to the Prophet Muhammad that translates roughly as, “Whenever God wants the destruction of a people, he makes a woman their leader.”
The professor, Ingrid Mattson, suggested that the phrase should be analyzed in its historical context when Islamic societies consisted largely of tribal raiding parties. A male Saudi student contended that all such sayings were sacred and not to be challenged, the argument growing so heated that he stormed out of the classroom. Professor Mattson stood her ground, as was her style.

Now she is challenging convention again. This month, Professor Mattson, a 43-year-old convert, was elected president of the Islamic Society of North America, the largest umbrella organization for Muslim groups in the United States and Canada, making her a prominent voice for a faith ever more under assault by critics who paint it as the main font of terrorism. She is both the first woman and, as a Canadian, the first nonimmigrant to hold the post.
To her supporters, Professor Mattson’s selection comes as a significant breakthrough, a chance for North American Muslims to show that they are a diverse, enlightened community with real roots here — and not alien, sexist extremists bent on the destruction of Western civilization. Some naysayers grumble that a woman should not head any Muslim organization because the faith bars women from leading men in congregational prayers, but they are a distinct minority.

http://www.nytimes.com/2006/09/20/nyregion/20mattson.html?_r=1&oref=slogin

Dr. Mahdi Ibn Ziyad on Pope's Apology

Local Muslims accept pope's apology for Islam remarks
By

KIM MULFORD

Courier-Post Staff
http://www.courierpostonline.com/apps/pbcs.dll/article?AID=/20060919/NEWS01/609190375/1006

Muslim members of a South Jersey interfaith group are giving Pope Benedict XVI the benefit of doubt, following his apology Sunday for any hurt his comments last week may have caused.
In a speech in Germany last Tuesday, the pontiff quoted a 14th century emperor as saying: "Show me just what Muhammad brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached."
On Sunday, the pope clarified his comments and said he has great respect for Islam.
The statement was taken out of context, said Andrew Walton, spokesman for the Diocese of Camden.
"Careful reading of the Holy Father's complex and nuanced remarks shows that his words were not an attack on the religion of Islam," said Walton. "Rather, he was expressing concern about those who would use violence in the name of religion, since violence is incompatible with God himself."
Still, the Catholic leader's controversial remarks were called "regrettable" and showed a "lack of wisdom," local Muslim leaders said. They also said they still respect the pope and the Catholic Church.
Worldwide, many Muslim leaders rejected the pope's clarification and called for demonstrations, while some extremists used the comments to justify more violence against the West.
Walton said the anger and violence following the pope's clarification should be condemned by all people of good will.
In the U.S., the Council on American-Islamic Relations called for increased dialogue between Muslims and Catholics. Following 9/11, the group supported a fatwa against terrorism.
The Jewish, Christian and Muslim Dialogue of South Jersey is meeting in Cherry Hill tonight to finalize plans for an upcoming interfaith program, and will likely discuss the controversy. The meeting is not open to the public.
The 3-year-old group usually meets monthly, and organizes joint prayer services and programs for peace.
"Our goal is to build respect and understanding of each other's faiths, and to develop programs that would reach out to the community (to) bring different faiths together," said Alan Respler, executive director of the Jewish Community Relations Council.
The meetings have forged warm relationships between members who regularly attend.
A.S. Mahdi Ibn-Ziyad of Camden, who teaches philosophy and religion courses at Rutgers-Camden, said the pope's apology is enough for him.

"I think it's just regrettable," said Ibn-Ziyad, who has been involved in the interfaith discussions. "I would hope that people of good faith will talk these things out. I don't think casting aspersions against people of other faiths is very (productive) and, in some ways, it's evil for us to do that. We want to see the goodness and the godliness in everyone, no matter their faith."

Zia Rahman, 60, of Voorhees, said he still respects Pope Benedict, though he was disappointed in him for speaking without thinking about the consequences.
"I would rather he exercise a little bit more judgment," Rahman said.
Christians, Jews and Muslims have much in common, said Rahman, who frequently teaches interfaith workshops. He said it is important that people understand each other and build relationships on common beliefs, instead of making divisive statements.
"If we create distinctions," Rahman said, "than we disharmonize."

Reach Kim Mulford at (856) 251-3342 or e-mail her at kmulford@courierpostonline.com
Published: September 19. 2006 3:10AM

A.S. Mahdi Ibn-Ziyad, Phd.

Africana Islamic Institute
P.O. Box 1906 Camden, NJ 08101
Tel. 856.655.9488
ibnziyadd@aol.com
In the Name of Allah, Most Gracious, Most Merciful
"Never will God change the condition of a people,until they change what is in their hearts."
Qur'an Surah Al-Ra'd/Thunder 13:11

Cardinal spells out need for Christian-Muslim dialogu

"Where Christians are being denied their rights, or are subject to sharia law, that is not a matter on which Muslims in Britain should remain silent," the Archbishop of Westminster told an audience at the Oxford Centre for Islamic Studies, last night. He added: "Where religious rights of minorities are disrespected in the name of Islam, the face of Islam is tarnished elsewhere in the world."

Cardinal Cormac Murphy-O'Connor's remarks were made in a speech spelling out the need for a close, respectful dialogue between Christians and Muslims.

Read the full text @ the Independent Catholic News 2006
http://www.indcatholicnews.com/chmus239.html

الترابي: يجوز للمسلمة الزواج من المسيحي أو اليهودي وشهادتها تعادل الرجل تماما

Friends,
Can you believe this new Fatwa? it came from the same person who has been all his life advocating the opposite of this!
I'm concerned that this 'progressive' Fatwa, which is coming from one of the most enemies of social justice and freedom of religion, is meant to distort the image of progressive and liberal Islam advocates.
Just imagine, this person, Dr./Sheikh Hassan Turabi is on the same side of Ms. Wadud, Ms. Isra Nomani, and Dr. Mahdi Ibn Ziyad (all have been advocating for Muslim women-led parayer)!!
Blog Maintainer

الخرطوم: الشرق الأوسط
في افتاءات جديدة مثيرة للجدل، جوز الزعيم الإسلامي السوداني الدكتور حسن الترابي، زواج المرأة المسلمة من الرجل الكتابي «مسيحيا كان أو يهوديا»، قبل أن يصف أن القول بحرمة ذلك، بأنه مجرد «أقاويل وتخرصات وأوهام وتضليل»، الهدف منها جر المرأة إلى الوراء. واعتبر الترابي «الحجاب» للنساء، يعني الستار وهو الخمار لتغطية الصدر وجزء من محاسن المرأة، «ولا يعني تكميم النساء»، بناء على الفهم الخاطئ لمقاصد الدين، والآيات التي نزلت بخصوص الحجاب والخمار.
وقال الترابي، 74 عاما، إن منع زواج المرأة المسلمة من غير المسلم، ليس من الشرع في شيء والإسلام لم يحرمه ولا توجد آية أو حديث يحرم زواج المسلمة من الكتابي مطلقا، إلا أن الترابي نوه الى أن الحرمة التي كانت موجودة، كانت مرتبطة بالحرب والقتال بين المسلمين وغيرهم تزول بزوال السبب.
وأضاف الترابي، انه يقدم الأسانيد لما أفتى به، وقال إن «التخرصات والأباطيل التي تمنع زواج المرأة المسلمة من الكتابي، لا أساس لها من الدين، ولا تقوم على ساق من الشرع الحنيف»، وأضاف «وما تلك الا مجرد أوهام وتضليل وتجهيل واغلاق وتحنيط وخدع للعقول، الإسلام منها براء».
وجدد الترابي، الذي كان يتحدث في ندوة بدار حزب الأمة المعارض، الذي يتزعمه مبارك الفاضل، أقواله السابقة التي جوزت امامة المرأة للرجل في الصلاة، وقال إن من حق المرأة المسلمة، أن تؤم الرجال وتتقدم الصفوف للصلاة، اذا كانت اكثر علما وفقها في الدين من الرجال، وأوضح «أنه من حقها في هذه الحالة».
واستشهد الترابي، في هذا الخصوص، بالرسول محمد صلى الله عليه وسلم، بأنه كان قد سمح لإحدى الصحابيات العالمات والمتبحرات في الدين، ان تؤم أهل بيتها في الصلاة بمن في ذلك الرجال، سواء كان زوجها او ابنها، وأضاف «ليس هناك ما يمنع ذلك فقط، يجب الا يلتصق الرجال بالنساء التصاقا قويا في الصفوف، حتى لا تحدث الشهوة والانصراف عن الصلاة».
وشدد الترابي في الندوة التي جاءت بعنوان «دور المرأة في تأسيس الحكم الراشد»، على أن الاسلام لم يحرم أو يمنع إمامة المرأة وتقدمها للرجال في الصفوف، وضرب مثلا بالسيدة عائشة زوجة الرسول، التي كانت اكثر فقها وعلما من الرجال، واجاز الترابي الصلاة المختلطة بين الرجال والنساء، شريطة التباعد وعدم الاحتكاك.
ورأى الترابي أن قوامة الرجال على النساء، لا تعني أنهم أفضل من النساء، ونبه الى أن القوامة ليست في كل الأمور، بل تتعلق بالأمور الخاصة التي ليست من اختصاص المرأة، وهي من اختصاص الرجال مثل التجارة، وأضاف «ولكن ليس معنى القوامة الأفضلية المطلقة للرجال على النساء»، وشدد على أن هناك نساء أفضل وأفقه وأعلم من الرجال.
وقال الترابي، في الندوة التي حضرها حشد من السياسيين وعلماء الدين، إن شهادة المرأة تساوي شهادة الرجل تماما وتوازيه بناء على هذا الأمر، بل أحيانا تكون أفضل منه وأعلم وأقوى منه، ونفى الترابي ما يقال إن امرأتين تساوي شهادة رجل واحد، وقال »ليس ذلك من الدين أو الإسلام، بل هي مجرد أوهام وأباطيل وتدليس أريد بها تغييب وسجن العقول في الأفكار الظلامية، التي لا تمت للإسلام في شيء. وتحدى الترابي في هذا الخصوص «من يثبت صحة كل تلك الأباطيل أو يأتي بما يؤكدها من الكتاب والسنة». واعتبر الترابي أن التعامل السائد الآن مع حجاب المرأة، لا يخلو من بعض الفهم الخاطئ لمقاصد الآيات القرآنية التي نزلت بخصوص حجاب والخمار للمرأة، لا يمكن تعميها، وقال إن آيات الحجاب تخص نساء النبي محمد، ونزلت بمعنى الستار الذي يفصل بين نساء الرسول صلى الله عليه وسلم وضيوفه من الصحابة وغيرهم، وأضاف «أما الخمار، فإنه جاء لتغطية صدر المرأة وجزء من محاسنها، ولا يعني بأي حال من الأحوال «تكميم المرأة»، بناء على الفهم الخاطئ لمقاصد الآيات، التي نزلت بخصوص الحجاب والخمار. وقال الترابي إن الإسلام أعطى المرأة حقوقها كاملة، ولم ينقصها شيئا، «وتقدم على القوانين الغربية، التي هضمت حق المرأة وظلمتها كثيرا في الماضي». ودعا الترابي المرأة الى اقتحام مجالات العمل السياسي والإبداعي والفكري والرياضي، وأخذ حقوقها كاملة، والمساهمة في وضع الاستراتيجيات والتشريعات التي تكفل تلك الحقوق. ووجهه الترابي هجوما عنيفا على الحكومة السودانية، وقال إن نظام الحكم القائم الآن في السودان ليس راشدا، وقال الترابي إن البلاد تفتقر وتعاني من عدم وجود الحكم الرشيد، الذي يقوم على مبادئ الحرية والشفافية والمساءلة والعدالة والمشاركة الديمقراطية، وأضاف الترابي «نحن الآن في حكم غير رشيد، والفساد في كل البلاد، ولا بد من إصلاح الأسرة والمجتمع، واشراك المرأة»، وشدد على ضرورة أن يتضمن قانون الانتخابات نصا يحدد مشاركة المرأة حتى يكون لها دور في الأحزاب والانتخابات وقيادة البلاد.
وظل الترابي كلما اتيحت له السانحة، يقدم افتاءات مثيرة للجدل الديني، وأخيرا اعتبر الترابي أن القول بظهور المسيح من جديد غير صحيح، وأفتى الترابي أن الخمور لا تكون جريمة، إلا اذا تحولت الى عدوان، وكان قد أثار قوله بجواز إمامة المرأة للرجل قبل اشهر، الساحة الدينية في البلاد وجعلها بين مؤيد ومعارض، ومن بين افتاءاته المثيرة للجدل قوله إن «الحور العين

Don't be silenced by extremists

A plea from 11 Canadian Muslim academics and activists:
Feb. 28, 2006. 10:37 AM

The Toronto Star
http://tinyurl.com/gkxyr

curtain of fear has descended on the intelligentsia of the West, including Canada. The fear of being misunderstood as Islamophobic has sealed their lips, dried their pens and locked their keyboards.

With hundreds dead around the world in the aftermath of the now infamous Danish cartoons, Canada's writers, politicians and media have imposed a frightening censorship on themselves, refusing to speak their minds, thus ensuring that the only voices being heard are that of the Muslim extremists and the racist right.

Emboldened by the free rein they have received, Canada's Muslim extremists and their supporters flexed their muscles at Queen's Park last week, with speakers promising to drown the Danish people "in their own blood".

A protestor carried the sign "Kurt Westgaard — countdown to justice has begun ... it's just a matter of time."

Elsewhere, in Pakistan, a Muslim woman was pictured carrying a sign, "God Bless Hitler," and a Muslim cleric placed a $1 million reward for the murder of a Danish cartoonist. Embassies were burned, churches ruined and hundreds died in different Muslim countries.

Undoubtedly, Muslims were angered by the insulting cartoons. But the overblown reaction was partly due to their pent-up frustrations, and partly the result of orchestrated mischief by certain Islamist leaders.

Islamic societies, run by variances of autocratic regimes, are in turmoil. Ravaged by rampant corruption, a widening gap between rich and poor, and suppression of dissent, the people in these societies have lost hope in their own futures.

The U.S.-led invasion of Afghanistan and Iraq, the unending occupation of the Palestinian territories and the quagmire of the Kashmiri dispute, have led many Muslims and non-religious peoples of Islamic origin, to view the West as the source of their countries' problems.

The growing popularity of the extremists in Muslim societies, the electoral success of the likes of Mahmoud Ahmadinejad in Iran, Shia radicals in Iraq, and Hamas in the Palestinian territories, rather than signifying the growing religiosity of the peoples of the Middle East, reflect political despair in the region.

In the West, people of Muslim origin, be they religious or secular, are facing growing racism, Islamophobia and discrimination reflected in immigration policies and anti-terrorist legislation.

The cartoon crisis was the straw that broke the camel's back.

The Muslim extremists seized the opportunity and added fuel to fire. The calculated role played by the two Danish Muslim extremists, backed by Islamic fundamentalist regimes, is a case in point. They not only aggravated an already inflammatory situation, but added their own infuriating images, never published in the West, as they took their case to clerics in the Middle East.

Both, Imam Abu Laban and Ahmad Akkari have escaped the attention and scrutiny their acts deserved. These two men, who now sit in the comfort of their homes in Denmark, should be held accountable for their criminal actions.

For too long the media have created an image that portrays communities from the Muslim world as a monolith entity, best represented by extremists.

The media have created a false dichotomy that pits these Muslim extremists against the West. The fact is that in all Muslim countries, progressive citizens are trying to break loose from the tyranny of the autocrats and clerics and wish to develop a civil society where citizenship is based not on inherited race or religion, but the equality of all, irrespective of faith, race, sexuality or gender.

In Tehran today, the city's bus drivers are on strike. Thousands have been arrested; entire families have disappeared. Yet, this has not made a blip in the western media. If the same bus drivers were burning books or embassies, this would certainly be on the evening news. This is an appalling example that only outrageous, violent expressions of faith by Muslim extremists are taken as the aspirations of people from Islamic societies.

It is time for Canadians to stand up for the hard-won democratic values that the Muslim extremists oppose.

By rejecting the agenda of the extremists, Canada's intelligentsia would be standing shoulder to shoulder with the Muslims and secular individuals from the region who reject both Islamophobia and Islamism. Islamism is not the new revolutionary movement against global forces of oppression, as a section of the left in this country erroneously perceives.

Today, the religious right and autocracies in the so-called Islamic world are united in their call for passing legislation to make any discussion on religion a criminal offence. This, at a time when many writers in Jordan, Iran, Yemen, Pakistan and Afghanistan are rotting in jails, facing charges of apostasy and blasphemy.

We call on Canadian politicians and intellectuals to stand up for freedom of expression. Our democratic values, including free speech, should not be compromised under the garb of fighting hate. To fight Islamophobia and racism, we do not need to sacrifice free speech and debate.

Dr. Mahdi Ibn Ziyad: On the Inter-religious Marraige

The progressive Muslim imam, Dr. Mahdi Ibn Ziyad has recently officiated a marriage between a Muslim woman and a Christian Man. He kindly agreed to share the marriage Khuttaba (sermon) with us here on this Blog.

P.S. Dr. Mahdi is the director of the Africana Islamic Institute in Camden, NJ and he is the author of many articles on human rights and faith. Check out his article "An Africana View of Progressive Islam" which is posted on this blog and aslo found here:http://www.forusa.org/fellowship/sept-oct-04/ibnziyad.html

Nikah Marriage
of
Muslim Woman and Christian Man
Officiated by:
Dr. A.S. Mahdi Ibn-Ziyad

Opening Prayers
Al-Fatihah, Muslim
Lord’s Prayer and Hail Mary, Christian
Reading of Kahlil Gibran’s The Prophet, “On Love” by Sister XX

Part I

Key Points Pre-Nikah Counseling Session 10:30 am
(To Be Repeated in the khutbah, Part II Below)

Assalamu’ alaikuum

Liberal Islamic and Africana Assumptions of Marriage

* First, given the fact that I, as a liberal Muslim, have been called by the marrying parties to officiate at their marriage, I must follow my own religious tradition, while respecting and appreciating the Christian religious tradition of my friend and collegue, Brother Y who is set to marry Sister X, a free, adult Muslim woman.

* Mine is a life-long calling of pursuing the path of faith in God and faith in the fact that God alone is the Best Judge of our intents, behaviors and philosophical differences (Qur’an 16: 63-64).

* Though it’s a mixed religious marriage, the marriage format will follow a mostly Muslim style etiquette, interspersed with elements of the Christian tradition.

* Secondly, given that I joyously accepted their call to assist them in this mixed marriage between people two wonderful African people of different faith traditions, I take to heart the fundamental notion that all humans, male and female, rich and poor, and from whatever nationality and religion are inherently equal with certain basic human rights and privileges. Among these rights is the freedom to marry the person one chooses, within certain limitations.

* Thirdly, given the nature of this proposed mixed marriage between a Muslim woman and Christian man, a decidedly liberal interpretation of the Islamic view of marriage must obtain.

Why? Because in the majority, conservative and orthodox interpretations of Islam a Muslim woman marrying a non-Muslim man is not permitted and is strictly forbidden.

However, since marriage in Islam is a sacred covenant or contract, the parties to the contract must be able to meet each other on equal grounds in order to give their voluntary consent to the contract.

If women are actually free, they ought to then be equal to men in both Islamic theory or theologizing and the freedom to fully practice religion.

* The liberal Muslim view for approval of this marriage is thus based on the principles of reason, justice, and respect for other people of faith who may be of a different religious persuasion.

This liberal view is both grounded in a liberal view of religion and in Islamic humanism.

It is Islamic because we note that Islam, as Divine Revelation, is both unitarian and universalist and has been since its inception over 1400 years ago as vouchsafed by the Prophet Muhammad.
It is unitarian in that God is and remains One and Indivisible, no matter the names humans understand the Divine with.

It is universal because prophets of God and God’s revelations have been sent to all nations and people (Qur’an 10: 17) and people of other faiths who are sincere in their beliefs may be as certain of salvation as sincere Muslims are (Qur’an 2:62).

It is the decidely humanistic Islamic spirit that demands that all are equal and that there be no divisions based on matters of faith for according to the Qur’an “there is no compulsion in religion” (Qur’an 2:256).

* Moreover, the liberal view of this matter of woman’s status in marrying takes its cue from the egalitarian philosophical idea that Muslim women, as well as Muslim men, are or should be considered mature adults and ought to be treated equally and have equal rights.

* The liberal view certainly understands that most male scholars who have interpreted the Qur’an and hadiths have made it allowable for Muslim men to marry believing women who are not Muslims. These women may be Jews, Christians, Sabians, Hindus or Buddhists or any other religion recognized by various schools and sects of Muslim scholars. These same predominantly male interpreters have also seen fit to not extend that right of marriage to women.

* Modernist and progressive Islamic thinking seeks the establishment of more updated notions of justice in relations among males and females, to the extent that these newer notions do not violate the fundamental standards of justice revealed in the Qur’an.

* The liberal view thus opposes and challenges the ancient cultural traditions and customs of male privilege which demands female inferiority and submission to perpetual male tutelage. Women, as well as men, ought to be free to conduct their lives in a wholesome manner in accordance with reason and a rational understanding of religion.

* Hence both Muslim men and Muslim women ought to feel free to marry men and women of other religious faiths, as long as these others demonstrate some kind of involvement in the faith or practices of their choice.

Africana Heritage

* Surely in this pre-Kwanzaa time of preparing to bring forth the yearly harvest celebration it is fitting that we African people ask the question in Swahili, “Habari Gani?” What’s the news or what’s happening? Today the obvious answer is that Y and Sister X are getting married. That’s what’s up!!!

* Our long gone African ancestors and the great Pan-Africanist teachers would rejoice at the site of this nuptial between a son and daughter of Mother Africa.

I can hear the voices of Ture, Garvey, DuBois, Kenyetta, Nkrumah, Samora Machel, Malcolm X, Ida B. Wells, Queen Mother Audley Moore and even Joaquim Chissano and his old rival Afonso Dhaklama …all joyous at the thought of this wedding between two of continental Africa’s own children, now of the African diaspora living in America.

* That both parties to this proposed marriage are of African descent is good, because racial and ethnic solidarity and similarity may help solidify the marriage over the long haul.

* Racial and ethnic relatedness is no guarantee of a life of marital bliss in paradise, yet such kinship relations can most often serve to keep the marriage partners together because of mutual cultural, language and other such interests.

* Let the words of our great Jamaican ancestor and father of Pan-Africanism, Marcus Mosiah Garvey ring true here in recognition of this marriage, as we are:

“Invoking the aid of the just and Almighty God, we do declare all men, women and children of our blood throughout the world free citizens, and do claim them as free citizens of Africa, the Motherland of all Negroes.

Up, Up, You Mighty Race, You Can Accomplish What You Will!!!”


Up, Up, You Mighty Race, In Love You Can Accomplish What You Will!!!”


Up, Up, You Mighty Race, In Marriage You Can Accomplish What You Will!!!”

ONE GOD, ONE AIM, ONE DESTINY!!!



Al-Fatihah and Christian Tradition Prayers
Reading of Kahlil Gibran’s The Prophet, “On Marriage” by Sister XX

Part II

The Nikah or Marriage Proper 12: 00 pm

The Marriage Contract, Witnesses and Dowry

Assalamu’ alaikuum

* Are both parties free persons. Are the contracting parties of sound mind and do they have the ability to enter a marriage contract under their own volition without duress?

* Are there any reasons why the marriage parties would not be able to freely and voluntarily enter into the sacred covenant of marriage?

* Have you both reviewed the stipulations of the contract?

* Are there any parts of the contract to which either party has not firmly agreed to?

* Is there any contractual language that you do not clearly understand?

* Do you now agree to give your mutual consent to the marriage contract?

* Who are they who witness this public marriage contract?

Witness ___________________________________________________________

Witness ___________________________________________________________

* Will the two witnesses step forward and briefly peruse the written contract between Brother Y and Sister X? The witnesses must ascertain if a contract is evident.

* Is there a dowry or nuptial gift to be settled on the woman?
The dowry given by Y “is an admission of the independence of the wife” because she becomes the sole owner of the property is given (Qur’an 4:4).

* What is the nature of the gift of Brother Y Sister X? Y will please place the dowry on X’s person.

* The sacred marriage covenant or contract is now entered into by the mutual consent of the prospective husband and wife.

* Words of love and appreciation by the new husband and wife.

Allahu Akbar, Allahu Akbar, God is Great, Muslim

Hallelujah, Rejoice, Glory to Christ, Christian

The End of the Marriage Etiquette Proper

Part III

Al-Fatihah and Christian Tradition Prayer

Short Sermon (khutbah) by Dr. Ibn-Ziyad

Assalamu’ alaikuum

* Reading of Qur’an 4:1 “O people, keep your duty to your Lord, who created you from a single being and created its mate of the same kind, and spread form these two many men and women. And your duty to Allah, by whom you demand one another your rights and to ties of kinship. Surely Allah is ever a Watcher over you”.

* Reading of Qur’an 4:28 “And man (and woman) was created weak [cannot be patient in matters of sexual intercourse]”. Thus marriage becomes a blessing against sexual promiscuity and other related ills.

* Reading of Qur’an 24: 32, “And marry those among you who are single, and those who are fit … if they are needy Allah will make them free from want out of Divine grace. And Allah is Ample-giving, Knowing”.

Brother Lemane and Sister Arline, yours is a religiously mixed marriage and that is good. It is also one in which the man is non-Muslim while the woman is Muslim. Yours is a different kind of marriage and thus demands loving, celebratory words that diminish the differences while expanding and building on that which binds humans together.

To your credit you called me, a liberal and progressive Muslim African American religious philosopher and activist, to assist you in making this marriage a public reality. I hope to not fail you in this task.

Given who I am, what then are some liberal Islamic and Africana assumptions of the nature of marriage?


* First, given the fact that I, as a liberal Muslim, have been called by the marrying parties to officiate at their marriage, I had to follow my own religious tradition, while respecting and appreciating the Christian religious tradition of my friend and colleague, Brother Y who has now married Sister X, a free, adult Muslim woman.

* Mine is a life-long calling of pursuing the path of faith in God and faith in the fact that God alone is the Best Judge of our intents, behaviors and philosophical differences (Qur’an 16: 63-64). I have a pre-Islamic background as a Christian pastor and minister of the social gospel. I also teach university courses in the history and philosophy of Africana religious thought. My own doctoral studies were in Islamic and Africana ethics and social teachings of faith.

* Secondly, given that I joyously accepted their call to assist them in this mixed marriage between people two wonderful African people of different faith traditions, I take to heart the fundamental notion that all humans, male and female, rich and poor, and from whatever nationality and religion are inherently equal with certain basic human rights and privileges. Among these rights is the freedom to marry the person one chooses, within certain limitations.

* Thirdly, given the nature of this proposed mixed marriage between a Muslim woman and Christian man, a decidedly liberal interpretation of the Islamic view of marriage must obtain.

Why? Because in the majority, conservative and orthodox interpretations of Islam a Muslim woman marrying a non-Muslim man is not permitted and is strictly forbidden.

However, since marriage in Islam is a sacred covenant or contract, the parties to the contract must be able to meet each other on equal grounds in order to give their voluntary consent to the contract.

If women are actually free, they ought to then be equal to men in both Islamic theory or theologizing and the freedom to fully practice religion.

* The liberal Muslim view for approval of this marriage is thus based on the principles of reason, justice, and respect for other people of faith who may be of a different religious persuasion. This liberal view is both grounded in a liberal view of religion and in Islamic humanism.

It is Islamic because we note that Islam, as Divine Revelation, is both unitarian and universalist and has been since its inception over 1400 years ago as vouchsafed by the Prophet Muhammad.
It is unitarian in that God is and remains One and Indivisible, no matter the names humans understand the Divine with.
It is universal because prophets of God and God’s revelations have been sent to all nations and people (Qur’an 10: 17) and people of other faiths who are sincere in their beliefs may be as certain of salvation as sincere Muslims are (Qur’an 2:62).
It is the decidely humanistic Islamic spirit that demands that all are equal and that there be no divisions based on matters of faith for according to the Qur’an “there is no compulsion in religion” (Qur’an 2:256).

* Moreover, the liberal view of this matter of woman’s status in marrying takes its cue from the egalitarian philosophical idea that Muslim women, as well as Muslim men, are or should be considered mature adults and ought to be treated equally and have equal rights.

* The liberal view certainly understands that most male scholars who have interpreted the Qur’an and hadiths have made it allowable for Muslim men to marry believing women who are not Muslims. These women may be Jews, Christians, Sabians, Hindus or Buddhists or any other religion recognized by various schools and sects of Muslim scholars. These same predominantly male interpreters have also seen fit to not extend that right of marriage to women.

* Modernist and progressive Islamic thinking seeks the establishment of more updated notions of justice in relations among males and females, to the extent that these newer notions do not violate the fundamental standards of justice revealed in the Qur’an.

* The liberal view thus opposes and challenges the ancient cultural traditions and customs of male privilege which demands female inferiority and submission to perpetual male tutelage. Women, as well as men, ought to be free to conduct their lives in a wholesome manner in accordance with reason and a rational understanding of religion.

* Hence both Muslim men and Muslim women ought to feel free to marry men and women of other religious faiths, as long as these others demonstrate some kind of involvement in the faith or practices of their choice.



Africana Heritage

* Surely in this pre-Kwanzaa time of preparing to bring forth the yearly harvest celebration it is fitting that we African people ask the question in Swahili, “Habari Gani?” What’s the news or what’s happening? Today the obvious answer is that Y and Sister X are getting married. That’s what’s up!!!

* Our long gone African ancestors and the great Pan-Africanist teachers would rejoice at the site of this nuptial between a son and daughter of Mother Africa.

I can hear the voices of Ture, Garvey, DuBois, Kenyetta, Nkrumah, Samora Machel, Malcolm X, Ida B. Wells, Queen Mother Audley Moore and even Joaquim Chissano and his old rival Afonso Dhaklama …all joyous at the thought of this wedding between two of continental Africa’s own children, now of the African diaspora living in America.

* That both parties to this proposed marriage are of African descent is good, because racial and ethnic solidarity and similarity may help solidify the marriage over the long haul.

* Racial and ethnic relatedness is no guarantee of a life of marital bliss in paradise, yet such kinship relations can most often serve to keep the marriage partners together because of mutual cultural, language and other such interests.

* Let the words of our great Jamaican ancestor and father of Pan-Africanism, Marcus Mosiah Garvey ring true here in recognition of this marriage, as we are:

“Invoking the aid of the just and Almighty God, we do declare all men, women and children of our blood throughout the world free citizens, and do claim them as free citizens of Africa, the Motherland of all Negroes.

Up, Up, You Mighty Race, You Can Accomplish What You Will!!!”


Brother Y and Sister X, as I close, let me offer a few words of hope and encouragement to our newly weds.

Be in love with each other and your ideal vision of God.
Enjoy each other’s company and companionship.

Be of good cheer. Respect each other. Defend each other.

Hold fast to that which is good and forswear evil if at all possible; understand that evil must not be allowed to break bonds of love and solidarity.

When wrong ask for forgiveness. In the face of conflict and misunderstandings, after a short time forgive if you can and pray long if you cannot.

Attend to your religious duties in whatever way you mutually agree to.

Be generous and charitable and share your gifts with those who are more needy than you.

Enjoy the company of friends, relatives and visitors but enjoy the company of yourselves more so for you are mates and companions to one another.

Develop intellectual, artistic and recreational activities that bring mutual pleasure. Travel often if your budget allows.

Keep you financial matters tight, but not niggardly. Plan, save and invest if possible. Enjoy the fruits of your labor.

Make zakat or tithe some percentage portion of your income towards helping the poor, wayfarer, needy, homeless or orphan.

Remember and visit (if possible) your African ancestors and extended families on the continent and in the Diaspora.

Be pious, but not arrogant and flashy in things spiritual.

Seek understanding and clarity always.

After all is done and said once again remember your Nikah contract and its rights and obligations. After a reasonable time in marriage has elapsed, you may modify it along the way if that is mutually satisfactory.

Remain steadfast in your search for ultimate meaning as your vision of God is the being and ground of truth.

These then are my words to you, Brother Y and Sister X, as you embrak on this blessed venture of marriage.

May God grant you both the peace, happiness and security you have longed for.

Amin, Allahu Akbar!!

It's Time to Change the Haj Rituals

So far 345 bodies piled up in the streets of Mecca waiting to be buried and more than 1000 lay down injured in the hospitals after the becoming-annual-routine stampede during the last day of Muslim pilgrimage rituals: http://news.bbc.co.uk/2/hi/in_pictures/4607238.stm


This is happening every year (in 1990 the number exceeded 1000) since the Haj started to bring more people every year in the past 3-5 decades… the Saudi authorities know this will happen every year and did not move to take any serious action to prevent/reduce it…

Those who claim themselves Muslim imams are held responsible for not advising the Saudi authorities to change the Haj rituals in order to prevent this annual mass killing that especially targets women, children and older and sick people…

It’s not true that the Haj rituals could not be changed. We have to make up our minds (Ijtihad) the same way the second Caliph Omer bin-Khattab made it 12 years after the Prophet Muhammad’s death (in the Seventh Century). The Caliph had stopped the distribution of the War Spoils (Ghana’im) according to the Quran and noted that the clear verse (Aya) had not been working any for that time.

Numbers of progressive Muslim thinkers are suggesting to seriously considering the creation of multiple replicates of the original site, Satan Shrine, that hundreds get killed in stampede each year. Even some more are suggesting virtual sites (on large screen like those used during large crowds) in different locations around the Kaaba…

The Saudi royal king carries the title of “Servant of the two Shrines” and it’s time to hold him accountable.

Mohamed Elgadi

Making the Connection: Darfur & the Lost Boys of Sudan

Darfur Alert Coalition and the Free Library of Philadelphia Show Award-winning Film: The Lost Boys of Sudan
to an Overflow Crowd!

Friday, December 2nd,
The Darfur Alert Coalition partnered with The Free Library of Philadelphia to sponsor The Lost Boys of Sudan, the Award winning documentary that follows two Sudanese refugees on their extraordinary journey from Sudan to America.
This film offered people in the Philadelphia area a chance to make the connections between a number of key issues: refugee and immigrant rights issues, the effects of the war in Southern Sudan, and the on-going genocide in Darfur.

The Southern Sudanese Association, Western Sudanese Association and the Group Against Torture in Sudan (GATS) also co-sponsored this event and provided speakers for the panel discussion following the film.
The room for the viewing began filling up as people arrived early. By the 6 PM show time, the place was packed. As people continued arriving, we added new rows of extra seats and eventually squeezed dozens more in until people stood heel-to-toe from the last chair to the back wall. Even in this uncomfortable situation, the audience stayed, perhaps because as Jonathan Curiel said, the film was spellbinding. It humanized Sudan's continuing refugee problem.

Megan Mylan, the instigator of this opportunity and film's co-producer and her colleague sat outside the room with other organizers from DAC. We could hear the film playing and regularly hear the audience laugh at such scenes as when one of the Lost Boys fails his driving test and returns to the parking lot, smiles and gets in his car to drive off.

After the film, the overflow of the crowd cleared out, leaving a comfortably full room to participate in an open discussion with the panel. Dr. Mahdi Ibn Ziyad introduced the panel. People were riveted as Mohamed Ibrahim shook with passion while outlining the history of US involvement in Sudan and it's impact on Sudanese politics and his own life. Mohamed provided a context for understanding the cause of the refugee exodus that challenged the audience to dig deeper and learn more especially on the role of the Nixon/Reagan administrations in the current mess in Sudan .

Two Lost Boys, Michael Kuch and Joseph Deng spoke briefly about their experiences. They fielded questions from the audience about tribal conflicts and their efforts to lobby in Washington. They also pointedly addressed the value of Southern Sudanese joining with Darfur rights activists in working for a just, peaceful and unified Sudan.

Megan Mylan updated the audience on how the two Lost Boys in the film are doing now. She was also encouraged by someone in the audience to turn her attention and camera towards Mohamed Ibrahim and other survivors of torture and consider making a documentary about their harrowing and courageous experiences. Megan agreed and wrote down the man's contact information.
Fatima Haroun also made the connections between the suffering of the people from the war in Southern Sudan and her own people from Darfur. She was joined by another Darfurian voice from Philadelphia, Amira Teben who spoke very movingly about the importance of responding to the violence in Sudan as a human being and not allowing the twisted complications of politics to interfere with the urgency of attending to the humanitarian catastrophy that is causing so much anguish and suffering throughout the Darfur region.
Dr. Jerry Ehrlich looked as if he carried every one of the children who had died in his arms last year while he worked in Kalma Camp in Nyala, Darfur, Sudan. With remarkable humility and palpable anguish, he brought the depth of the human tragedy right into the room. He gave the audience a way to understand the necessity of each one of us doing all we can to stop the violence and get relief for the people of Darfur.
Dr. Ibn Ziyad addressed a question from the audience concerning the split among American Muslims' response to the genocide in Darfur.

Lou Ann Merkle thanked the audience for coming, the Free Library for hosting the event, the speakers for participating on the panel and the volunteers for helping make the evening a success. She particularly thanked Megan Mylan for using her creativity and skills to tell such important stories. She noted how invaluable the film is as tool for raising awareness, building community and helping heal the wounds of war. Merkle invited the audience to become actively involved in the work of the Darfur Alert Coalition including the upcoming Sudanese Speaking Tour.
Pat DeBrady brought letters urging our Congressional representatives to co-sponsor The Darfur Peace and Accountability Act. People signed the letters that will be sent to key Congress people.

Sonya Springer helped promote the event and Martina Johnson-Allen helped hand out our DAC literature at the event. Tigani Abu Algasim and many other Sudanese were there, as were Suzannah Gund, Stephanie Nyambyire, Rita, Katie and a lot of other Swarthmore students.
Temple professors and students were there along with folks who had attended our first event a year ago at The Church of the Advocate or this past summer at The African American Museum.

Nearly 50 people signed up to be on our mailing list with some noting they wanted to volunteer with DAC. Our challenge will be to continue offering such programs and find a way to keep working together to advocate for an end to the violence in Darfur and help the people of Darfur reclaim their lives, livelihoods and land.

reported by Lou Ann Merkle

Maher Hathout: ANSWERS TO FIVE 'REPULSIVE' QUESTIONS

"Answers to Five 'Repulsive' Questions"
By Maher Hathout

Los Angeles Times, 12/4/05
http://www.latimes.com/news/opinion/commentary/la-op-faith4dec04,0,183165.story

ON NOV. 13, Current's Faith Front featured an essay by contributor Dennis Prager, "Five questions non-Muslims need answered." Maher Hathout, spokesman for the Islamic Center of Southern California, replies: Prager's attempt to make America's more than 6 million Muslims feel like culprits was repulsive, but for the sake of argument, let's examine the questions to which he requested a response.

• "Why are you so quiet?"
Like an urban myth, the idea that Muslims have been mute since 9/11 plagues us. Prager knows that mainstream Muslims have issued condemnations of terrorism ad nauseam, and American Muslim scholars even issued a fatwa against terrorism this summer. The organization I advise (the Muslim Public Affairs Council) last year put together an integrated, grass-roots campaign to fight terrorism and extremism. The problem isn't how loud we are but how deaf some people can be.

• "Why are none of the Palestinian Christians terrorists?"
Beyond the seemingly deliberate tone of cynicism here, Prager seems to forget that the current spate of suicide attacks was initiated by the Munich Olympics tragedy, which was concocted by a non-Islamic group led by a Christian named George Habash. There is nothing about being Muslim that leads to terrorism. The premise is wrong; so is the conclusion.

• "Why is only one of the 47 Muslim majority countries a free country?"
Lest we forget, the good people of Germany were led to their defeat by Hitler. The same scenario is true of Mussolini in Italy, and is true of present-day North Korea. Likewise, some Islamic nations are not free because they are led by tyrants who suppress the will of their people. But let's not forget that the colonial powers that dominated these countries found it easier to deal with the dictators they installed than with masses intent on creating their own destiny. Our country is not completely innocent on this score.

• "Why are so many atrocities committed and threatened by Muslims in the name of Islam?"
Yes, criminals are exploiting the grievances of depressed, oppressed and desperate masses in order to try to justify the unjustifiable. But finger-pointing won't get us anywhere. What we need now is to enable robust, mainstream Muslim organizations to expose this minority, isolate it and rid us of this scourge. Casting doubt about Muslims only adds to the haze and confusion that allow extremists international prominence. Innuendo only makes it less likely that any religion will be respected or its followers accepted.

• "Why do countries governed by religious Muslims persecute other religions?" What makes you so sure they're "religious Muslims"? The religiosity of any person or regime that does not respect human rights is dubious. You can't overlook the fact that these dictators direct the majority of their oppression toward active Muslim citizens who naturally pose a challenge to their religious and/or political authority.
Islam isn't the problem in these countries -- it would be the solution if moderate, inclusive leaders could gain international backing. These are the answers, but it seems that Prager has already drawn his own conclusions.
Rather than spreading doubts about the integrity of Muslims as Prager does here, countless other Jewish and Christian leaders have joined their Muslim colleagues in widespread campaigns to demystify Islam. As one of those Muslims with whom Prager has interacted, I had thought we could coordinate our efforts to spread the good word about Islam and Muslims for the sake of the harmony and safety of our society. Apparently, he's more interested in bigotry than progress.

Maher Hathout is senior advisor to the Muslim Public Affairs Council and a spokesman for the Islamic Center of Southern California.

What is your take on this?

The Controversial 'liberal' LA writer challneges Muslims...
http://www.latimes.com/news/opinion/commentary/la-op-faith4dec04,0,183165.story

FAITH FRONT
Five questions non-Muslims would like answered
By Dennis Prager,

He may be contacted through his website: www.dennisprager.com.

THE RIOTING IN France by primarily Muslim youths and the hotel bombings in Jordan are the latest events to prompt sincere questions that law-abiding Muslims need to answer for Islam's sake, as well as for the sake of worried non-Muslims. Here are five of them:

(1) Why are you so quiet?
Since the first Israelis were targeted for death by Muslim terrorists blowing themselves up in the name of your religion and Palestinian nationalism, I have been praying to see Muslim demonstrations against these atrocities. Last week's protests in Jordan against the bombings, while welcome, were a rarity.
What I have seen more often is mainstream Muslim spokesmen implicitly defending this terror on the grounds that Israel occupies Palestinian lands. We see torture and murder in the name of Allah, but we see no anti-torture and anti-murder demonstrations in the name of Allah.
There are a billion Muslims in the world. How is it possible that essentially none have demonstrated against evils perpetrated by Muslims in the name of Islam? This is true even of the millions of Muslims living in free Western societies. What are non-Muslims of goodwill supposed to conclude? When the Israeli government did not stop a Lebanese massacre of Palestinians in the Sabra and Chatilla refugee camps in Lebanon in 1982, great crowds of Israeli Jews gathered to protest their country's moral failing. Why has there been no comparable public demonstration by Palestinians or other Muslims to morally condemn Palestinian or other Muslim-committed terror?

(2) Why are none of the Palestinian terrorists Christian?
If Israeli occupation is the reason for Muslim terror in Israel, why do no Christian Palestinians engage in terror? They are just as nationalistic and just as occupied as Muslim Palestinians.

(3) Why is only one of the 47 Muslim-majority countries a free country?
According to Freedom House, a Washington-based group that promotes democracy, of the world's 47 Muslim countries, only Mali is free. Sixty percent are not free, and 38% are partly free. Muslim-majority states account for a majority of the world's "not free" states. And of the 10 "worst of the worst," seven are Islamic states. Why is this?

(4) Why are so many atrocities committed and threatened by Muslims in the name of Islam?
Young girls in Indonesia were recently beheaded by Muslim murderers. Last year, Muslims — in the name of Islam — murdered hundreds of schoolchildren in Russia. While reciting Muslim prayers, Islamic terrorists take foreigners working to make Iraq free and slaughter them. Muslim daughters are murdered by their own families in the thousands in "honor killings." And the Muslim government in Iran has publicly called for the extermination of Israel.

(5) Why do countries governed by religious Muslims persecute other religions?
No church or synagogue is allowed in Saudi Arabia. The Taliban destroyed some of the greatest sculptures of the ancient world because they were Buddhist. Sudan's Islamic regime has murdered great numbers of Christians.
Instead of confronting these problems, too many of you deny them. Muslims call my radio show to tell me that even speaking of Muslim or Islamic terrorists is wrong.
After all, they argue, Timothy McVeigh is never labeled a "Christian terrorist." As if McVeigh committed his terror as a churchgoing Christian and in the name of Christ, and as if there were Christian-based terror groups around the world.As a member of the media for nearly 25 years, I have a long record of reaching out to Muslims.

Muslim leaders have invited me to speak at major mosques. In addition, I have studied Arabic and Islam, have visited most Arab and many other Muslim countries and conducted interfaith dialogues with Muslims in the United Arab Emirates as well as in the U.S. Politically, I have supported creation of a Palestinian state and supported (mistakenly, I now believe) the Oslo accords.

Hundreds of millions of non-Muslims want honest answers to these questions, even if the only answer you offer is, "Yes, we have real problems in Islam." Such an acknowledgment is infinitely better — for you and for the world — than dismissing us as anti-Muslim.
We await your response.

ٲول سودانية تقود الصلاة

Breaking News

Friends,
Ramadan Mubarak to all of you and may the spiritual peace of this Holy month be with all of you…

On Sat 10/8/2005 another Muslim group broke the silence and joined the growing Muslim movement that is calling and implementing the equality of women and men in front of Allah.

The Amherst Progressive Muslims www.amherstmuslims.blogspot.com is a core group of concerned Muslims from different background ethnicities (immigrants and non-immigrants). They want to “bring the true social justice face of Islam that has been hijacked by right-wing conservatives for centuries”.

The pray was led by Haja Zeinab Omer, a 78 year woman of the indigenous African people of Nubia (Egypt and Sudan). Ten Muslims participated in this historical event for the Muslim community of Western Massachusetts while many could not make it because of the tropical storm.

I spoke to Haja Zeinab (Haja is a title given to women who went to pilgrimage in the Holy Muslim city Mecca) after the Mughrib (sunset) prayer. She told me that there is no single reason that prevents Muslim women of leading men, women, or mixed-gender prayer. She draws my attention to the fact that in Mecca, the holiest place for Muslims, men and women pray in one place side by side..

The Amherst Progressive Muslims (APM) took this step after hearing about the Progressive Masjid of Philadelphia, another group that took this emancipatory step before the first publicly announced prayer in NYC last March. APM did not announce the historic event in advance for the safety of the fledgling group.

For many people, this woman-led prayer may not be a big issue but actually it’s a breaking news for immigrant Muslims in this country. It’s one indicator of women empowerment and successful step in claiming their faith…
(see this link to know about the history of women-led prayers http://www.womensenews.org/article.cfm/dyn/aid/2232/context/archive)

Mohamed Elgadi
Reporting from Philadelphia, PA (USA)

Breaking News: Our First Woman-Led Prayer

Very soon our small group is going to have its first woman-led prayer in Amherst....!

Mainstream Muslim Orgs and Fear of Ijtihad

The Islamic Society of North America (ISNA) is an umbrella of Muslim orgs that aim to be "an exemplary and unifying Islamic organization in North America that contributes to the betterment of the Muslim community and society at large".

How "the betterment of the Muslim community and society at large" would be possible without equal rights for women and men in the Mosque?
Read ISNA statement here:

http://www.isna.net/index.php?id=35&backPID=1&tt_news=11

Position on Leading Salat (the Formal prayer)

by Women

03-21-05 01:49 ISNA
To understand the role of woman in Islamic society, it is not sufficient to consider the factual status of women in one society or another, but one must look at the Qur'an and the Sunnah of Rasulillah. The main sources of Islamic norms are the Qur'an and the Sunnah of the Prophet SAW. These sources contain regulations and commandments including some which relate to the role of women in Islamic society. Allah said: "O you who believe, obey Allah, and obey the Messenger, and those charged with authority among you. If you differ in anything among yourselves, refer it to Allah and His messenger, If you do believe in Allah and the Last Day: That is best and most suitable for final determination" ( 4:59 ). He also says, "Whoever obeys the Messenger, obeys Allah" (4:80). And Allah said:" By your Lord they will never attend faith till they make you judge in all their affairs and then they should find any difficulty in their heart to accept and submit to you" al Nisa' (4: ) Salat is an act of worship and all in acts of worship we have to follow what our Prophet (SAW) did and after him the Khulafa and Imams of the Ummah. The Prophet (SAW) said: "Pray as you see me praying." The salat has been a practice of the ummah through 1400 years and there is no room for modification of the Salat according to the "changing times."

Woman leading the congregation
The scholars have put requirements and qualifications for the Imam of the salat, as they saw Rasulillah and his companions praying. Those qualifications are:

1. To be a Muslim.
2. To be 'Aqil (have a sound mind).
3. To be Baliq (reach the age of puberty). If a minor should lead the prayer, Abu Hanifa says the prayer (whether Fard or Sunnah) is not valid. Malik and ibn Hanbal allow it though.
4. To be a man. Many fuqaha allow women to lead women in prayer (Hanafi, Hanbali and Shafi'e). Imam Malik did not allow her to lead the prayer (Ref: Jawahir Al Akil, vol 1, pg 78; Ibn Abdeen, vol 1 pg 388; Al Dosouqee, vol 1 pg 326).
5. To be pure (have Tahara and Wudu). If someone does not have wudu or breaks his wudu, he should not lead the prayer.
6. To know the Ahkam (rules) of salat and to be able to read the Qur'an properly.

In a hadith the Prophet (SAW) said: "The best line of salat for men are the front and worse are the last. The best lines of salat for women are the last, and the worst are the front." In a hadith narrated by Ibn Majah the Prophet said:" A woman should not lead men in prayer," (Ibn Majah Vol:1,P343). According to the general consensus of jurists and scholars of Hadith, a woman is not allowed to lead men in Fard or Sunnah prayer or in congregation. She is, however, allowed to lead a congregation consisting only of women.

In the latter case, it is not only permitted for women to do so, rather it may even be considered highly recommended according to Imam Sha'f'ee, because of the greater rewards of praying in congregation (jama'ah) as compared to praying individually. The Prophet (peace and blessings be upon him) never said that such rewards are solely applicable to men and that women are excluded. The authentic practice of the Mothers of the Faithful, such as `Ayesha and Umm Salamah (may Allah be pleased with them), also confirms this conclusion they lead women in fard prayer and they stood in the middle of the line( Al Muhalla Imam Ibn Hazem Vol 4 P 126,127). Ibn Umar (RA) he instructed his daughter to lead women in Ramadan, and Ayesha RA led women in Tarweeh prayer and in Maghrib prayer and she stood in the middle of line. Both of the esteemed wives of the Prophet (peace and blessings be upon him), who were highly regarded for their deep grasp of religion, used to lead women in Salah (Prayer). Although the vast majority of scholars are of the opinion that a woman may not lead men at all, there is a minority of them - including scholars such as Imam Ibn Jarir, and a jurists such as Abu Thawr and Al-Muzani - who consider it permissible for a woman to lead members of her own household in Salah.

The last mentioned group of scholars have based their ruling on the following report of Abu Dawud on the authority of Umm Waraqah: The Prophet (peace and blessings be upon him) used to visit her in her own home; he appointed a mu'adhin (one who calls the adhan for Prayer) for her, and ordered her to lead the members of her household (in Salah)." Abu Daoud Hadith# 592)Umm Waraqah-as stated in the sources-was an esteemed woman of Al-Ansar who had memorized the Qur'an. `Abdul-Rahman Ibn Khalid, the narrator of the Hadith, further states: "I happened to see her mu'adhin, who was a person advanced in age."

Based on the above evidence, some scholars have concluded that a woman is allowed to lead her own family members in Salah especially in the following cases:

1. If she is exceptionally qualified and others are not so well versed in the rules of Salah and knowledge of the Qur'an.
2. If her husband is a new Muslim who is struggling to learn the rules of Salah and the Qur'an, while she herself is perfectly well versed in them;
3. If she is a mother of minors who are still learning the rules of Salah and the Qur'an

In the 1400 year history of Islam no scholar who knows and has studied fiqh and the rules of Rasulillah and the Sunnah has permitted the Friday prayer to be led by a woman. The main schools of thought (Hanafi, Maliki, Shafi'e, Hanbali, and Ja'fari) as well as the Zaydi's and the Zahari's consider this prayer invalid.

Allah knows the best
Shaikh M. Nour, President of ISNA
636-394-7878 Ext: 11
E-mail: mnur1366@yahoo.com