Why Halal food is good for everyone
By Yvonne Maffei, Editor of My Halal Kitchen, a halal food and cooking blog showcasing culinary tips and healthy halal recipes.
Within the Muslim community, halal is used to describe what is permissible both in food and in actions. We typically associate halal with food, as do many non-Muslims. For purposes of this article, we explore why halal food, specifically meat and poultry, is good for everyone.
I grew up devouring literature with information on eating right and living healthy. When I became a Muslim nearly ten years ago, I was excited to learn about the guidelines set forth in the Quran as it relates to what a Muslim should and should not eat.
In the process, I realized that I was fortunate enough to develop health-conscious eating habits early on in life that morphed into actions related to food consumption in accordance with Islam.
It was quickly obvious to me that the two went hand in hand.
Halal For A Healthier World
As a food writer and blogger, I keep up with the latest news and trends on the U.S. and international food scenes on a daily basis. Unfortunately, there are more and more instances in which food is contaminated and people sickened from preventable issues related to food safety and sanitation in both the agricultural and manufacturing sectors.
Also unfortunate is the rising number of preventable diseases related to over-consumption.
Alhamdullilah, there is a growing movement in the U.S. to revolutionize how and what we eat. First Lady Michelle Obama, celebrity chefs like Jamie Oliver, and well-known food writers such as Michael Pollan and Alice Waters are heading up this movement through books, documentaries and lectures across the country.
Because of this push to educate the masses, many people are not only reading labels but demanding to know the source of their food. They want to know what the animals are eating and how they are living, the kind of air they are breathing and what, if anything is being injected into their bodies. They are visiting farms, talking to farmers, insisting on organic products, or at least those that are all natural and not sprayed or injected with harmful pesticides, toxins or artificial growth hormones.
How does halal food fit into this parameter?
Halal encompasses more than just meat, or even the type of meat eaten, although it is the most discussed type of product consumed.
For an animal to go from farm to table as halal food, it must have lived a pure life from the very beginning, finishing a cycle of life that is permissible in accordance with Islamic standards. It must have eaten well, been treated well, and been sacrificed well. It may sound good in theory, but what does this all mean?
The Life Of The Animal
The kind of treatment and feed an animal receives during its life is important. It should be not be abused, mistreated or caused any pain. It should not be confined to an area where it cannot move or walk normally or get fresh air. It should be fed clean water and food that is appropriate and absolutely never fed another animal or products that contain the by-products of other animals.
The Sacrifice Of The Animal
As an animal should be treated well during its life, it should also be treated well at the time it is sacrificed for us. The slaughter should never be done in the presence of other animals and the animal should be made comfortable as it is positioned for the sacrifice. The act of the sacrifice should be done with a sharp object, so as to accelerate the process and reduce the pain suffered by the animal as much as possible.*
Afterwards, the blood should be completely drained from the animal. It is the blood that carries toxins, germs and bacteria and when left inside the body of the animal, could potentially make people sick. At the very least, it could make the cooked meat quite tough. An amazing result of cooking and consuming halal meat is a healthy meat in which the resulting texture is tender and the meat delicious. Some people say they can “taste the difference”.
Treating One’s Body Well Is A Good Thing
On the flip side of halal is the haram (impermissible). The most commonly known haram consumables are alcohol and pork (and their by-products), both of which are the cause of numerous health issues. (This is backed by scientific data.) Although these two products themselves could constitute their own essay, for purposes of this article they are only briefly mentioned here.
Instead of seeing the impermissible as a closed door on food choices, one can embrace an entire world of exciting, delicious and healthy variety of foods. Islam enjoins us to treat our bodies well as it has a right over us and will testify against us on the Day of Judgment for any injustices we may have caused it during our lifetime.
Treating our bodies with wholesome foods free of harmful ingredients — pesticides, toxins, pollutants, filth, etc. — is not just a value desired by Muslims, it’s desired by all of humanity. It’s a common need, a common desire and a common right, and that means everyone can benefit from consuming halal foods and avoiding what is not.
Resources
Halal Meat & Poultry Companies
Crescent Foods (Poultry)
Halal Food & Cooking Sites
My Halal Kitchen
Zabihah.com (restaurant locator)
Important Documentaries about Our Food & Agricultural System
Food, Inc.
King Corn: You are What You Eat
Books About the Current State of Our Food and What We Can Do About It
Botany of Desire by Michael Pollan
Food Rules: An Eater’s Manual by Michael Pollan
Edible Schoolyard by Alice Waters
*Narrated Shaddad bin Aus (Radiyallahu Anhu) Allah’s Messenger (SAW) said, “Anyone of you should sharpen his blade so that the animal may be spared from the suffering of the sharpening.” [Reported by hadith narrator Sahih Muslim].
Author Bio
Yvonne Maffei, M.A., is a food writer, recipe developer, culinary consultant and the Editor of My Halal Kitchen, a halal food and cooking blog showcasing culinary tips and healthy halal recipes. The mission of My Halal Kitchen is to provide home cooks with the tools to prepare halal meals, including those with the necessary substitutions to make every dish halal. It aims to make the lives of readers better by expanding the list of available recipes that are healthy, delicious, economical and halal. She is currently working on a cookbook and continues to write and develop recipes for her blog. She resides in Chicago, IL with her husband.
Disappointment – and hope – after Cairo
By Sheikh Ali Gomaa
Last month marked the first anniversary of US President Barack Obama’s speech to the Muslim world in Cairo where he sought “a new beginning between the United States and Muslims around the world; one based upon mutual interest and mutual respect.”
However, the hope that greeted Obama’s speech has turned into disappointment as people realised that turning promises into reality is not easy to achieve. While he should be congratulated on his efforts to change the discourse of US policy towards the Muslim world, it is clear that people expect more than simply statements from him.
It is vital to rekindle the new spirit that accompanied Obama’s speech and to discuss together how we can transform it into practical programmes that bridge the concept of dialogue with real and effective partnership between East and West.
I believe there are several ways that can help forge a constructive partnership between the Muslim world and the United States. The Qur’an teaches us: “We have created you male and female, and have made you nations and tribes that ye may know one another” (49:13) When God says to “know one another” He does not mean in order to kill one another. All religions have forbidden the killing of innocents. Rather, we have been ordered to cooperate in a constructive manner.
The need for dialogue between people of different faiths and cultures is far greater today in view of the problems faced in the relations between peoples and communities. Dialogue stems from the recognition of identities and specificities. The Qur’an insists that the world’s beauty lies in its racial and religious pluralism, otherwise God would not have created it so (see verses 10:99 and 5:48).
Many find such ever-growing closeness and communication enriching, but for others it can be a source of confusion and intimidation.
Constructive dialogue is indeed a powerful tool in conflict prevention, management and resolution. But we still need to work harder on many fronts.
There is, for example, an urgent need to promote the value of cultural diversity through education. We must strengthen educational systems with a wider vision so that young people can benefit from cultural diversity and accept the “other”. We must also endeavour to clear misconceptions and misinterpretations, which often mar our attitudes towards the other. These include the position of women in Muslim societies, the role of Islamic law, the right of minorities, and so on.
These must be discussed honestly, and effort must be made to understand the broader historical, theological and cultural premises and dynamics.
This can only be achieved in an environment that respects international legitimacy, religious distinctiveness and the cultural traditions of people. Any reform must stem from societal reality, cultural and religious specificities, convictions and their epistemological outlooks. Reform cannot simply be imposed. Furthermore, there is a critical need for global Muslim representative bodies such as the Organization of Islamic Conference (OIC) which, together with the Fiqh Assembly in Jeddah – which deals with Islam and modernisation – and the scholarly assistance of institutions such as Al Azhar and the Islamic Research Assembly in Egypt, can become key focal points for the development of moderate and peaceful Muslim discourses.
However, it is necessary that balanced foreign policy be the basis for improved relations. For the Muslim world, and particularly its clerical community, it is important that the rule of law prevail in times of conflict. Most immediately among Muslim world opinion, this needs to be applied to the Palestinian-Israeli conflict removing long-standing suffering from the Palestinian people. Moreover, a just peace is a necessity for the success of any initiative that seeks to achieve a genuine rapprochement between the United States and the Arab and Muslim World.
The responsibility of an improved relationship between the Muslim world and United States falls on both sides. I feel that this is not only possible, but it is in fact the only way we can build a brighter and more prosperous world for our children. With cooperation and respect, I believe that no task is impossible.
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* Dr. Ali Gomaa is the Grand Mufti of Egypt. This abridged article is distributed by the Common Ground News Service (CGNews) with permission from the author. The full text can be found at newsweek.washingtonpost.com/onfaith.
Gathering aims to connect creative Muslims
(July 29, 2010) – A unique gathering of Muslim artists, thinkers and creative types is set to take place at MuslimFest which will be held at Living Arts Centre, in Mississauga this weekend.
Creativity & the Spiritual Path is an ongoing series of events designed to nurture and cultivate creativity according to one of the initiative’s creators, Peter Gould of Azaan Graphic Design.
“The intention is to facilitate dialogue on topics relevant to artists, designers, musicians, directors, writers, thinkers and creative types linked by an interest in Spirituality and Islam,” Gould told Iqra.ca.
Creativity & the Spiritual Path was founded by Peter Gould and Khadija O’Connell of Barakah Life.
Similar events have already been held in California and Australia and the intention of the initiative is to revive the creative legacy that has, for centuries, defined Muslim communities.
“We have an amazing creative Islamic legacy with centuries of poets, architects, craftsmen, calligraphers, designers and thinkers,” says Peter Gould. “We need to continue this beautiful tradition and make it relevant for our time, the way people like Rumi or Mimar Sinan did for their communities.”
The organizers are hoping that their efforts will lead to a greater appreciation of artists by their communities.
“Ultimately we’d like to see creative individuals supported and appreciated in their communities everywhere,” says Gould.
Information on this weekend’s event can be found here
MuslimFest reflects a maturing community
By Nadia Zakir
For years, MuslimFest has been a great event that thousands of Canadian Muslims look forward to.
It is a family outing that showcases arts and cultural expressions, which is something that younger people are often more closely connected to than their parents.
Historically, arts and artistic expression were popular with Muslims who were spiritually alive and often connected to brotherhoods and circles in which they gathered to remember the Creator.
Muslims sometimes have challenges with accepting spiritual circles and expressions of spirituality in their community.
Today, more Muslims are accepting of expressions of spirituality and mosques, too, are trying to accommodate this maturing of their congregations.
It is important to recognize that events like MuslimFest are crucial in this spiritual awakening.
But before the main MuslimFest summer headliner, there were many initiatives that helped create a following and a market which MuslimFest now enjoys.
In the early days of Toronto’s Muslim community there were small gatherings of Muslims who would get together for sessions of dhikr.
At the time, these gatherings were seen as very peculiar among Muslims who were more accustomed to getting together for speeches, fundraising dinners and committee meetings.
These men and women gathered simply to invoke the name of God and to take pleasure in the spiritual benefits they reaped.
These individuals planted the seeds in many to take the remembrance of God and share it with the communities these young activists were trying to change.
An arts grant by the government spawned a wonderful evening produced by the Muslim Youth Link called Light Upon Light which was a platform for many young individuals to come and display their artistic skills and talents.
This was one of my first exposures to publicly organized dhikr sessions, which was done by University of Toronto students who have now gone on to be community leaders.
Another memorable event was Lantern of Hearts produced by York University students.
Lantern of Hearts had a good cross section of Muslims from all over the world and spiritually diverse backgrounds.
While it felt like a performance, the pieces chosen and the songs that were sung, were spiritually charged and deep in meaning.
This event ran for many years and was very quaint and charming.
While it attracted hundreds of guests, it still felt like a small and warm gathering.
As the years went by, Muslim pop became more mainstream and accepted.
The likes of Sami Yusuf, Raihan, and others came to the fore.
Ihya Foundation once put on an event they called a Mawlid.
However by all indicators it was clearly a concert.
This evening featured the groups, Ashiq-e-Rasul, 786 Boys, and Shaam.
It was great to see in person groups whose CDs we were listening to for years.
It really shifted the understanding that Muslims can have such a thing as a concert.
The Muslim Day performances at Wonderland were also another event that helped solidify the concept of musical performances by Muslims.
They have featured internationally renowned names, concert style settings, and overpriced admission!
The biggest Muslim event in Toronto, the Reviving the Islamic Spirit conference that takes place each December, also has taken note that Muslim concerts have become a fan favourite.
I sometimes complain that in order to get the real genuine experience, we now have to scurry away to small dhikr houses or gatherings much like the early Muslims in the city did.
While my kids and I are pumped to attend Muslim Fest this coming weekend and celebrate where artistic expression has come since the early days when it was taboo to discuss, sometimes my husband and I say “the olden was truly golden!”
Divorce in the Muslim Community: 2010 Survey Analysis
By Taha Ghayyur
If you attended six Muslim weddings this summer, chances are that two will end up in divorce sooner or later. This is based on research conducted in the early 1990s by the late, New York-based sociologist Ilyas Ba-Yunus, who estimated the North American Muslim divorce rate stood at 31.14 percent, which was three times higher than the highest divorce rate in the Muslim world at that time (10 percent in Egypt and Turkey).
The situation hasn’t gotten better in North America over the last two decades. In fact, Imams, counselors, and lawyers are constantly indicating an increase in Muslim clients seeking help for marital crises and filing for divorce.
To understand this disturbing phenomenon, Sound Vision conducted an online survey from October 15, 2009 to January 15, 2010, in which 405 individuals across North America shared their divorce experience, including the factors that lead to divorce, as well as how they dealt with it.
Here are the detailed results of this survey for the benefit of social service providers, family counsellors, Imams, Muslim educators and the Muslim community at large.
Demographics:
Of those who responded to this survey:
1. Majority were female (82.71%)
2. Highest number belonged to 26 to 40 age group (56.04%), followed by 41 to 55 bracket (28.06%). Only about 6% belonged to 18 to 25 and 56 to 60 age groups each
3. Majority were of South Asian (Pakistani/Bangladeshi/Indian) (28.28%) descent, 17.85 were African Americans, 16.16% were white, and 11.11% were of Arab background
4. Most were currently employed (56.23%) and 15.82% were homemakers (only women)
5. 83.33% reside in the USA or Canada
6. Over half were born in the USA or Canada; the rest were born in a Muslim country
7. Over 60% indicated that their ex-spouse was born in a foreign country. Less than one third of the ex-spouses were born in the USA or Canada
8. Over 40% of the participants had been divorced for 2-5 years, over a quarter were divorced for less than 1 year, and about 17% for 6 to 10 years.
9. About 50% indicated they had been divorced only once and about 25% experienced divorce twice. One person had been divorced five times.
First Five Years: Most Critical Time
For a third of the participants, marriage lasted two to five years; for a quarter of them, it lasted less than one year. About 20% of them stayed married for six to 10 years, 16% for 11 to 20 years, and 6% for 21 to 40 years.
The fact that majority of divorces occurred within the first five years of marriage clearly illustrates the need for spouses to work harder to protect, strengthen, and nurture their relationship. It is in these initial years that most of the challenges that shake the foundation of a marriage arise.
Current Marriage Status: More Men Re-Married
Out of the 405 respondents, only 31.63% were currently married; 56.55% were currently divorced and 11.82% were separated.
Not surprisingly, a far higher percentage of men (47.06%) re-married, compared with women (26.78%). This finding reinforces the common observation that women in the Muslim community in particular have a harder time re-marrying due to the stigma attached to women getting divorced.
More Women Initiating Divorce
About two-thirds of the participants initiated the divorce themselves, versus the one-third whose spouses started the process.
The fact that 64.32% of Muslim women respondents admitted that they initiated the divorce process beckons a new trend in the North American Muslim communities. More Muslim women are making crucial decisions involving marriage and divorce on their own. Unlike in traditional Muslim societies, North American Muslim women speak their mind, make more informed decisions, and are less likely to tolerate spousal or family abuse.
Incompatibility: #1 Reason for Divorce
Incompatibility was the most cited reason for divorce (16.38%), followed by abuse (13.12%), financial disputes (10.41%), family / in-laws interference (10.20%), sexual infidelity / adultery (8.79%), and others.
If we add the results of “religious incompatibility: lack of practice” and “religious incompatibility: extreme practice” to the general “incompatibility” factor, it comes out to 25.71%.
While every warring couple could cite multiple reasons for the break up, there is always one major factor that leads to the death of a marriage. Some of these factors are detectable and even preventable before the marriage. Compatibility or lack thereof between potential spouses can be determined with good scrutiny prior to official union.
The compatibility factor becomes more pronounced when one spouse was born and raised in North America and the other in the Muslim world. In our survey, over 50% of the respondents were born in North America, while only one third of the ex-spouses were born on the continent.
It can be argued that ‘incompatibility’ is also a convenient excuse or scapegoat some couples use to end their marriage due to relatively minor lifestyle inconveniences they go through after marriage.
Emotional Abuse: Most Common form of Abuse
Those who indicated abuse as one of the reasons for divorce chose emotional abuse as the most common form of abuse they experienced. About one-third (32.32%) of individuals chose emotional abuse, while one-fifth (21.80%) selected verbal abuse, followed by financial abuse (14.79%), physical abuse (13.87%), spiritual abuse (8.99%) and sexual abuse (5.79%).
Surprisingly, a slightly higher percentage of men indicated emotional abuse (37.70%) to be the main form of abuse they suffered, as opposed to 31.26% women. This is similar to the findings for verbal abuse: 24.59% men cited it as one of the forms of abuse they experienced in their relationship, while 21.49% women chose the same.
Understandably, more women than men ranked financial abuse, physical abuse, and spiritual abuse as a higher form of abuse they experienced in the marriage.
Emotional abuse and verbal abuse, the most common forms of abuse cited, are also perhaps the most dangerous because they are often not as overt and explicit as other types of abuse. A spouse may continue to silently suffer under emotional and verbal abuse for years until one day it becomes intolerable.
Moreover, the abuser may not even know at times that his or her actions, based on cultural upbringing or nature, are hurting his or her spouse’s feelings and could be detrimental to their relationship. This is why clear communication about expectations even before one decides to get married is crucial.
Children from the Marriage
Over two-third of the divorced individuals reported that they had children from the failed marriage, out of which 22.19% had disputes over the custody of children.
Three-quarters of the women surveyed had children living with them and only a quarter of the men surveyed had children living with them. The rest of the respondents indicated that their children were split between mother and father; others would have their children stay with one parent certain days of the week and on other days with the other parent.
About a quarter also had children from earlier marriages.
Family Support
A decisive majority of the participants (82.12%) had their family’s support and blessing in the process of divorce. Women seemed to have more support from their family (84.68%) than men did (67.39%). This again points to a shift in the Muslim community away from traditional ideas, where parents abhor and resist the idea of their children divorcing at any cost and spouses (especially wives) are encouraged to bear with a miserable relationship for the sake of the family’s honor or reputation, and the couple’s children.
Family and relatives were also ranked highest by respondents as those from whom they sought help to resolve the differences with their spouse before initiating divorce: 28.27% approached their family / relatives, 22.44% went to their Imams or local religious leaders, and 21.53% asked their friends for help, followed by a Muslim counselor (8.82%), a lawyer (7.52%), and a non-Muslim counselor (7.39%).
The fact that about half of the couples approached their families or local Imams for help reflects the urgent need for equipping family members and community leaders, in particular, with tools and resources for family counseling and the knowledge of Islamic marriage laws, as well as the legalities of marriages and divorce in the country they are living in. Professional marriage counselors in the community should also be known to the wider community and should work closely with Imams for referrals as needed.
Community Response
In response to “What was your local Muslim community’s reaction to your divorce?”, 24.84% indicated negative, 12.74% received positive reaction, and 31.85% felt the community reaction was neutral. It is revealing to note that 30.57% of the participants did not publicize the divorce in the community, hence there was no reaction.
While divorce is not something encouraged by Islam, especially when all the means of reconciliation have not been exhausted, it is not something to be kept hidden from the community. The fact that about a third of the respondents decided to keep their divorce hidden, shows how much stigma divorce still carries in our community.
Moreover, when asked “Did you feel your local Muslim community gave you the support you needed while divorcing?” most said no (49.34%), 27.63 indicated yes, and 23.03% received some support.
For the majority of the couples, divorce was processed by a lawyer (48.08%) and for 19.55% it was handled by their Masjid or an Imam. The rest (32.37%) resorted to other means, including a professional mediator, judge, Shariah council/arbitrator, friend, or “verbal Talaq pronouncement three times.”
Current Level of Happiness
The response to “Are you better off today than you were in this marriage?” was a resounding YES (90.61%).
Of those who indicated they were happy with the decision to divorce, 31.64% were currently married, 57.45% were not married, and 10.91% were separated.
Moreover, of those who are happier today, 66.19% initiated the divorce themselves.
Interestingly, the income level of participants did not seem to emerge as a factor in the frequency of divorce. Our survey respondents were quite evenly distributed across all income levels, from “under $15,000” to “$75,000-$149,999” income brackets.
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Taha Ghayyur is Sound Vision’s Development Manager and has been writing on leadership, lifestyle, and self-help issues since 1997. He is a director of MuslimFest, a project of Sound Vision, which is an award-winning annual festival celebrating the best in Muslim arts and entertainment held annually in Toronto, Canada.
A new generation of Muslim peace educators
By Amina Rasul and Qamar-ul Huda
In this age of widespread misperceptions that Islam is a religion of violence and intolerance, an Islamic peace education curriculum, addressing peacebuilding from an authentic Islamic perspective, is essential.
A group of 35 Muslim educators from eight countries came to Mindanao, the second largest island in the Philippines, in the last week of June for an international workshop on Islamic peace education. They discussed various models and approaches to Islamic peace education, which are currently being employed by Muslim teachers in some classrooms around the world.
Members of the Philippine Center for Islam and Democracy (PCID), who organised the workshop with the United States Institute of Peace, noted that while peace education is an established field and discipline, Islamic peace education is a fairly new and innovative subject for Islamic educational institutions.
Islamic peace education is founded on the philosophical, scriptural, theological and ethical principles of peacemaking by the Prophet Muhammad, his family, his companions and dynamic historical figures from Islamic history. While there are similarities to Western approaches to conflict resolution, Islamic peace education and peacemaking efforts take into account the spiritual and religious dimensions of actors, who are able to transform themselves and the community at large away from conflict toward harmonious relationships.
Currently, Islamic peace education manuals and textbooks are taught in Pakistan, Afghanistan, Philippines, Indonesia, Singapore, Malaysia, Thailand and in several Middle Eastern, African and Western Muslim communities.
Noting that most peace education programmes in the Philippines were either Christian-centric or based on Western approaches, Dr. Aida Macadaag of the Mindanao State University claimed that these approaches did not resonate with Muslim students. But, she added, Islamic peace education curriculum was effective and making an impact because it is rooted in the Islamic tradition and builds upon cooperative learning methods, reflection sessions and group development.
Dr. Lili Munir of the Jakarta-based Center for Pesantren and Democracy, an organisation working to engage students in pesantren (religious schools) into positive agents of social transformation, discussed the importance of using the local cultural context in which Islam is understood and practiced to teach peace education to high school and religious school students. Munir said, “Islamic peace education is a holistic approach to transforming a culture of violence into a culture of peace.”
Dr. Asna Husin, Founder of the non-governmental organisation Islamic Peace Education related how she cooperated with a local religious scholars council in Aceh to write a peace manual for both public high schools and Islamic religious schools. Husin organised an advisory council of leading religious scholars to supervise the implementation of the project.
The PCID textbook, Islamic Model for Peace Education, was inspired and guided by Husin’s project. Many Filipino religious and public schools with Muslim students now use this textbook to teach Islamic peace education.
Qari Muhammad Haneef Jalandhari, president of a prominent religious school in Pakistan and Chairman of the World Council of Religions, said that “peace education will be the primary way to deal with radicalism, extremist thinking and intolerance. If we are serious about eradicating poverty and illiteracy, then we must heavily invest in peace education programmes in [religious schools] and in public schools.”
But religious schools in the Muslim world are not the only ones implementing an Islamic peace curriculum. Hajar Alkutany of the International Forum for Islamic Dialogue in the United Kingdom presented her Islamic peace education programme, Success in a Changing World, which empowers British Muslim youth to reframe their conceptual approach to Islam by exploring different cultural, civilisational, religious, social and political aspects of Islam.
There were intense exchanges on how Islamic peace education can provide real problem-solving skills to students and ways in which students can apply skills to critically analyse their life challenges. Some participants argued that an Islamic peace education curriculum should be mandatory for all Muslim students so that they can identify reasons for violent conflict and formulate non-violent solutions to complex problems in their local contexts.
According to Rahayu Mohammad, Programme Director and Curriculum Developer for IQRA’ ASIA in Singapore her experience in implementing peace education in religious schools in the country has resulted in cultivating tolerance, an Islamic identity of civic engagement, an ethos of pluralism and a sense of being caretakers of the world.
The workshop was the first of its kind, bringing together Muslim educators who teach peace education from an Islamic perspective. There was an appreciation of the diverse approaches and methods educators use, as well as an understanding of the serious challenges teachers face while operating within their own institutions to adopt peace education. The group hopes to eventually formalise a professional society to support Muslim peace educators and their pursuit of teaching peace.
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* Amina Rasul is the Lead Convener of the Philippine Center for Islam and Democracy and Co-Founder of Muslim Women Peace Advocates. Qamar-ul Huda is Senior Programme Officer at the US Institute of Peace and editor of Dove and Crescent: Peace and Conflict Resolution in Islam (USIP Press, 2010). This article was written for the Common Ground News Service (CGNews).
Muslim American leaders release video against violence in the name of Islam
Muslim American religious leaders have lent their voices to a special video message produced by the Muslim Public Affairs Council, titled “Injustice Cannot Defeat Injustice.”
The 5-minute video features Shaykh Hamza Yusuf, Imam Suhaib Webb, Imam Zaid Shakir, Shaykh Yassir Qadhi, Dr. Maher Hathout, Shaykh Abdal Hakim Murad, Imam Mohamed Magid, Dr. Ihsan Bagby, and Dr. Jamal Badawi.
Founded in 1988, MPAC is an American institution which informs and shapes public opinion and policy by serving as a resource to decision makers in government, media and policy institutions.
Some of the messages featured in the video include:
“You don’t see Allah giving success to the advocates of extremism, indiscriminate violence and killing civilians. Where are they successful? You just see one mess after another. It’s time for us to start cleaning up those messes. And even going beyond that, it’s time for us to contribute to the construction of something that is beautiful.” – Imam Zaid Shakir
“I share with these other imams and great leaders in encouraging all of you to avoid and stay away from these types of messages and instead focus on being a positive role model in society by taking part in the production of Islam in this society and being able to appropriate your positions as Muslims in this society by living up to the Prophetic example.” – Imam Suhaib Webb
“This religion is not our property. We have no right to detract, to pollute, to sully the good name of Islam and the good name of our Prophet (peace be upon him)… And it’s important to not arrogate to oneself the idea that somehow you know what the will of God is.” – Shaykh Hamza Yusuf
“The media is flooded with quotations and statements from people who… have the audacity to take certain verses and twist the meaning and ignore what the Arabic language actually indicates, and pass judgments that make Islam and Muslims a very frightening phenomena, which is contrary to the reality.” – Dr. Maher Hathout
“We as Muslims are instructed to respond to tyranny and to fight it in a proper manner. There is no denying that we as Muslims have to stand up for truth and justice, that we have to help those who are in need of our help—that we have help the oppressed, the poor, the weak, the widow, and the orphan. This is part and parcel of being not just Muslim, but really of being a decent human being.” – Shaykh Yassir Qadhi
Compiled with the assistance of the Islamic Society of North America and the religious leaders themselves, the video is part of MPAC’s broader effort to work with a diversity of respected leaders and communities to tackle the issue of violent extremism head on.
MuslimFest 2010 showcases the finest in Muslim Arts and Entertainment
(July 19, 2010) – Less than a month remains before the doors of the Mississauga Living Arts Centre swing open to welcome the 7th annual MuslimFest, a celebration of the finest and the brightest in Muslim Arts and Entertainment.
This year’s MuslimFest promises to be as rich and entertaining as the last.
The feature presentation at MuslimFest is packed with some of the biggest names in Muslim entertainment.
This year’s Night of Comedy and Poetry, presented by Maple Lodge Farms, promises to be an explosion of side-splitting laughs as well as emotionally charged spoken word performances.
“We are excited to bring Somalian stand-up comedian Prince Abdi to MuslimFest this year,” says Program Director, Shakera Nagil. “Abdi drew us in with his smart, whacky style and we know the MuslimFest crowd will love him.”
Joining him on stage is Canadian comedian, Hamzah Moin and Bob Cates.
“Hamzah was a definite crowd pleaser at the show last year,” says Nagil. “We’re happy to have him back once again.”
“Bob Cates of Comedy in Motion isn’t like any other stand-up comedian,” says Festival Director, Amer Meknas. “He is a comedian and a circus act all rolled into one.”
For those whose taste calls for something a bit more serious there is a line-up of spoken word artists ready to move the entire room with every word spoken.
“Brother Dash’s style of spoken word poetry really intrigues me,” says Director of Publicity, Zebunnisa Mirza. “I love how he successfully combines academic English, street prose, comedy and raw emotion all together into an energetically delivered poem.”
Age is no limit to talent, and this year’s show is set to prove this statement stronger than ever.
16-year-old Amal Ahmed and 14-year-old Mustafa Ahmed have been invited to perform as part of the MuslimFest Rising Talent in past years.
This year, however, they are both joining the main stage in Hammerson Hall at the Living Arts centre to impress the audience with their raw maturity.
“It’s amazing to see some of our young talent graduate to the big stage,” says Nagil. “This year, things are bigger and better. I really hope every aspiring artist out there takes advantage of our Rising Talent stage to showcase their art to the crowds and hopefully win some money too!”
Hosted by MC Hamzah Moin, the new and improved Rising Talent Competition offers artists a chance to compete on stage for a cash prize of $1000. Talented individuals are encouraged to visit the website to acquire more information for enrolling in the competition.
MuslimFest 2010 is set to take place on July 31st and August 1st at the Living Arts Centre in Mississauga.
Featuring over 52 Canadian and international artists, a food bazaar, hands on interactive workshops, theatrical performances , a Film Festival and inflatable games to satisfy the needs of the youngest of attendees- MuslimFest is an event that will amuse, stimulate and inspire both young and old.
Dialogue demands more courage than war
By Haider Al-Mosawi
The recent controversy over the Freedom Flotilla heading to Gaza with humanitarian aid has sparked heated debates in every venue where people exchange their opinions, online and off.
However, it isn’t only the violence that occurred on the flotilla that deserves our attention, but also the attitude with which people throughout the world approach the Arab-Israeli conflict.
Following this incident, I had a few discussions with several of my Facebook friends from both sides of the conflict. Unfortunately in these discussions the only commonality I saw was the refusal to acknowledge other points of view. Members of each side select only certain facts that support their own perspectives and conveniently ignore everything else. Those who support the Palestinians stressed the facts that the flotilla was in international waters and those on board were humanitarian aid workers. On the other hand, those who support the Israelis pointed to the video of Israeli soldiers being beaten by the flotilla’s activists once they boarded the ship.
Rather than listening to what the other side has to say, both sides assume that they already know what the other side thinks so they invest no effort in listening and engaging in constructive dialogue.
It’s not that we can’t have civil discussions where we listen to others and reconsider our own ideas. It’s that we refuse to have civil discussions. This is something that my friends who I discussed the flotilla situation with readily admitted to.
“This is war,” they said. We can’t engage in dialogue “while people are starving for supplies in the Gaza strip” or when the “Palestinians pose a threat to Israel’s security.”
“It’s time for action, not time to talk.” This is a common attitude in conflict situations and, not surprisingly, it’s also what makes them worse.
It’s important to empathise with those directly involved in and influenced by conflict, but we can’t assume that we live in the same conditions.
A widow in Gaza worrying about how she will keep her children safe will certainly not be thinking of ways to convince Israeli soldiers to sit at a table for constructive dialogue. Likewise, an Israeli Defence Forces soldier instructed to land on a ship will not think of asking club-waving passengers: “Can’t we all just get along?”
But just because the people living in the heart of conflicts do not have opportunities to engage in dialogue does not mean that people across the globe cannot make a positive contribution in promoting understanding. Every individual belongs to a number of social circles: friends, colleagues or community members. We encounter many opportunities for fruitful dialogue on a daily basis, and it’s important to make the most of these opportunities to advance a peaceful approach to conflict situations.
Dialogue demands more courage than waging war. It takes you to that uncomfortable space where you have to question your own assumptions and, rather than speak on other people’s behalf, truly listen to what they have to say, take it into consideration, and present your own views in a way that addresses the misunderstandings that have arisen.
It is all too common for friends to avoid speaking about politics and religion out of fear of offending others and losing friendships. However, by engaging in respectful discussion you not only help foster understanding and contribute to conflict resolution, you strengthen your social ties through demonstrating your tolerance and understanding of other people’s points of view.
If we can’t approach our own friends and promote dialogue, what makes us think it’s easier for politicians to sit at a table with their adversaries?
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* Haider Al-Mosawi is a blogger and social activist interested in promoting dialogue between the Muslim world and the West and addressing the misunderstandings that arise from both sides of the cultural divide. This article was written for the Common Ground News Service (CGNews) www.commongroundnews.org
Co‐op creates model for Muslim home financing
In the co‐operative model, the founders of the Ansar Co‐operative Housing Corporation discovered a way for Muslims living in Canada to purchase homes and make investments in a way that wouldn’t contravene their religious beliefs. Now the model is being adopted around the world.
Paying or receiving interest (Riba) is forbidden in the Quran. For Muslims, that means a tough decision: to buy a house and indulge in interest or to forget buying a house altogether to avoid interest with a traditional mortgage.
For Pervez Nasim that wasn’t good enough. In 1980, he and a few others from the Muslim community created a solution: the Islamic Co‐operative Housing Corporation Ltd., North America’s first Islamic financial institution that provides interest‐free housing and investment opportunities for Muslims.
It was so successful, the co‐op soon reached its authorized capital limit and a new co‐operative, Ansar Co‐operative Housing Corporation Ltd., was incorporated. Ansar functions in exactly the same way and is managed by the same Board, with Nasim as its Chair, and operates out of the same office. There is no maximum limit on the sale of Ansar shares.
To join the co‐op, individuals pay a onetime $75 membership fee and annually must purchase a minimum of six shares ($600) from the equity pool. Once a member accumulates enough shares, the co‐op buys a house on behalf of the member and his family to live in while paying a proportional rent to the co‐op.
For example, if the member has contributed one‐quarter to the price of the house and the co‐op contributed three‐quarters, the homebuyer pays three‐quarters of the value to the co‐op in rent. Members increase their ownership by purchasing more shares and the rent goes down in the same ratio until it is phased out completely.
At that point, the homebuyer surrenders the equity shares to the co‐op and the co‐op transfers the title to the homeowner. Any capital gain or loss is shared between the homebuyer and the co‐op as per agreed ratio.
Ansar Directors, Hussein Siddiqui, Pervez Nasim and Mohammed Jalaluddin
Since 1981, Ansar has sold more than 700 homes and although it only deals with Canadian homes, it has members throughout the world.
And rather than putting their savings in banks, members can invest in the co‐op and earn Halal (lawfully permitted) income. The co‐op shares pay dividends from rental income, which is calculated quarterly and paid annually. Ansar has been so successful it regularly receives calls from financial institutions around the world looking to copy it.
Today, there more than 250 Islamic financial institutions are operating worldwide, managing in excess of $200 billion USD. Many western banks, including several in Canada, have also developed Islamic units hoping to meet the financial needs of Muslims.
Mohammed Jalaluddin, Vice Chairman of Ansar Co‐operative Housing Corporation, says the global financial crisis has brought renewed vigour to the co‐operative models as well as other alternative methods, such as Islamic banking, finance and insurance.
[This profile of Ansar Co-operative Housing Corporation appeared in the Canadian Co-operative Association’s publication, New futures: Innovative uses of the co‐op model, November 2009]
