Khalil Al-Puerto Rikani

2011-09-01T14:45:00.000-05:00

Eid Al-Fitr - Day of Fun and Fitnah: Muslim Day at Playland, Part 1

On the day of the Eid Al-Fitr, I decided to go to Playland. I had turned down an invitation from a good friend of mine who was having a picnic at Bear Mountain. My decision to go to Playland was because I felt that my children would have more fun there.

Once I reached the town of Rye, I started to see police cars zooming past me in the direction of Playland. My wife and I joked that the Muslims must be having a fight or something at the amusement park. However, as I had gotten closer to the park, I started to see more cars heading in the direction of Playland.

Once I drove up towards the entrence of Playland there were several police cars blocking off the entrence. At this time it was about 2:30 PM. I decided to park my car on the other side of the park in the beach/boardwalk section. From there I walked towards the amusement park. I had seen some policemen but just walked behind them. They did not stop me or anything, so I continued with my family towards the main entrence area. On my way towards the entrence I ask one young Muslim brother what happened. He told me the the Yemenis were having a brawl with the police. Once I went up to the ticket area I saw a few police around and a lot of Muslims in the entrence area. At this time I was trying to see where I would get the cheaper tickets - the main ticket area or from the MAS people. I found out where the MAS tent was and saw the one in charge heading towards a long line of Muslims. I quickly found out that this line was for refunds.

During this time I found out from my wife that Playland does not allow sisters with hijab on some of the rides. She knew this since she had been there before with another sister. Anyways, I decided to go to the main ticket area and purchase the tickets from them since I did not want to waste any time waiting for the brother. I also did not have any cash on me. So, this is what was going on up to this point.

Once inside, I brought my family to the Kiddyland section and decided to get some drinks and a carriage for my daughter from the car. I walked back and saw the police presence increasing at the main entrence area where I was just walking around. On my way back from the car I saw dozens of police now parked along the strip toward the main circle area. I tried to enter the main gate which I had just entered a few minute ago. However, some Mamaroneck cops told me that I could not go in. I asked if I could speak to his supervisor and he refused. By the way, another Mamaroneck cop was holding his baton. He was not necessarily directing it toward me; however, I was a bit disturbed by his whole demeanor. Why was it that because of some fight there were police present from the Westchester County, Rye, Harrison, and Mammaroneck Police Departments. It seemed as if all of the police departments from all of the local Westchester towns were out in force at Playland - talk about overkill. However, I know how the police role in Westchester, so it was not a complete suprise. I think the police were trying to "show their force and strength." I am quite familiar with their mentality since I have grown up and participated in gangs while growing up. Police have the same mentality. The county cop had problems, so they called their boys from some of the other sets to come and help out. The funny part was that whatever occurred at Playland had already been dissolved and over and done with since at least the time that I has arrived. (TO BE CONTINUED)

2011-08-30T23:33:00.002-05:00

Chaos, Police Brutality, and Mayhem at Rye Playland

What I thought was going to be a fun-filled day at Playland today turned out to be something other than that. I will be posting something tomorrow, inshAllah, about my personal experience. I will be discussing the excessive Westchester-style police presence that occurred there after the brawl on the day of Eid. For now, I will raise the following questions: Why did the participating MAS (al-Ikhwan al-Muslimoon) masjids not inform their congregations that Playland has policies in place that essentially ban all type of "headgear" (which includes hijabs)?; Why did the park rangers (Westchester County Police Department) overeact to a situation and start beating people?; Why were scores of police blocking the entrence to Playland for about two to three hours? Did the park officials even know that the hijab is not an item that can be removed freely in public? Why does the media keep referring the the hijab as "traditional headgear?"

Cops in riot gear at Rye-Playland

Read more tomorrow as I share the experience of my one hour detainment for taking pictures of the masses of police. Please feel free the try and answer some of the questions I have already raised.

Khalil Al-Puerto Rikani
Yonkers, New York

2011-06-17T10:52:00.004-05:00

Abu Khaliyl Intensive Hadith Class

Nashville, Tennessee

July 8-10, 2011

2011-06-17T10:43:00.000-05:00

Obama in Puerto Rico

The Brian Lehrer Show

Why Obama Is Visiting Puerto Rico

An Interview with Angelo Falcón

By Stephen Reader

WNYC-FM (June 13, 2011)

To listen to the Angelo Falcón interview, click here

Florida is more in play for Democrats than ever before, and this trip is a way to appeal to folks in places like Florida because there's been a lot of growth in the Puerto Rican population there.

Welcome to Politics Bites, where every afternoon at WNYC's It's A Free Country blog, we bring you the unmissable quotes from the morning's political conversations on WNYC. Today on the Brian Lehrer Show, Angelo Falcon, President and founder of the National Institute for Latino Policy, discussed the significance of President Obama's visit to Puerto Rico and the way changes in Latino demographics will impact the 2012 election.

What Puerto Rico means to Florida

Angelo Falcon noted that it seems like a strange visit for the president to make. Puerto Ricans can vote in presidential primaries, but not in the general election-so why is Obama making a fundraising excursion there, especially when Puerto Rico's governor is more a Tea Party favorite who's been slashing budgets?

The answer lies in ballooning Puerto Rican populations stateside, Falcon said.

Florida is traditionally known as a Republican stronghold. Now there are so many Puerto Ricans in the state, more than 700,000, that it's kind of changed the calculus down there politically. It's more in play for Democrats than ever before, and this trip is a way to appeal to folks in places like Florida because there's been a lot of growth in the Puerto Rican population there.

Pennsylvania is another swing state with a large Puerto Rican population. At this stage in the campaign, there's plenty of value in a visit that looks good to Latino voters.

'He's walking into a lot of issues'

Most Americans have little knowledge of Puerto Rico's problems, much less the complex workings of the Puerto Rican government. Falcon cited the issue of statehood and a pronounced, protracted economic slump that's worse than most on the mainland. How Obama addresses these concerns could have a surprisingly large impact on his reelection effort, said Falcon.

The official unemployment rate is about 16 or 17 percent. It's a major economic crisis, and a White House task force is meeting in Puerto Rico the day after the president leaves to talk about economic issues having to do with Puerto Rico. The president is going to be talking about federal stimulus money that went to Puerto Rico to highlight difference it made.

He's walking into a lot of issues which will resonate with how his presidential campaign develops. People don't vote for President in Puerto Rico, but they do raise money and they send a sizable delegation to theDemocratic convention.

2011-04-16T19:52:00.001-05:00

Muslims praise city, University for growth - The Murray State News - News

2010-11-18T11:06:00.000-06:00

Four in 10 say marriage is becoming obsolete

I am not suprised by the direction that marriage is taking in our country. There is no incentive for marriage. There was a time when one can look forward to "enjoying" his/her partner after he/she had gotten married. That is not the case anymore. Nowadays, all the acts of marriage are taking place before marriage. Marriage nowadays is not viewed in spiritual terms but in legal terms.

Once marriage simply become a legal matter, one looks at the issue of divorce and gay marriages are important issues. There is the fear of all the expenses to get divorced. This is also coppled with the great taboo of getting divorced in the West that was originally prompted by the Catholic Church. Nowadays, this taboo continues and divorced is seen as a greater concern to some than committing fornication. In our times fornication and chastity are becoming a foreign word to many in society. Committing fornication is no longer consider at sin. It may be, at best, considering something that may be frowned upon for those under 18. That is at best it may be viewed in such terms. Islam never banned divorced, and yet many Americans deem Islam as a backward religion The drive away from religion also fuels the way that marriaged is perceived in society. ~Khalil Alpuertorikani

Four in 10 say marriage is becoming obsolete

By HOPE YEN, Associated Press Hope Yen, Associated Press – Thu Nov 18, 6:20 am ET

WASHINGTON – Is marriage becoming obsolete?
http://hosted.ap.org/dynamic/stories/U/US_DECLINING_MARRIAGE?SITE=MAQUI&SECTION=HOME&TEMPLATE=DEFAULT

As families gather for Thanksgiving this year, nearly one in three American children is living with a parent who is divorced, separated or never-married. More people are accepting the view that wedding bells aren't needed to have a family.

A study by the Pew Research Center, in association with Time magazine, highlights rapidly changing notions of the American family. And the Census Bureau, too, is planning to incorporate broader definitions of family when measuring poverty, a shift caused partly by recent jumps in unmarried couples living together.

About 29 percent of children under 18 now live with a parent or parents who are unwed or no longer married, a fivefold increase from 1960, according to the Pew report being released Thursday. Broken down further, about 15 percent have parents who are divorced or separated and 14 percent who were never married. Within those two groups, a sizable chunk — 6 percent — have parents who are live-in couples who opted to raise kids together without getting married.

Indeed, about 39 percent of Americans said marriage was becoming obsolete. And that sentiment follows U.S. census data released in September that showed marriages hit an all-time low of 52 percent for adults 18 and over.

In 1978, just 28 percent believed marriage was becoming obsolete.

When asked what constitutes a family, the vast majority of Americans agree that a married couple, with or without children, fits that description. But four of five surveyed pointed also to an unmarried, opposite-sex couple with children or a single parent. Three of 5 people said a same-sex couple with children was a family.

"Marriage is still very important in this country, but it doesn't dominate family life like it used to," said Andrew Cherlin, a professor of sociology and public policy at Johns Hopkins University. "Now there are several ways to have a successful family life, and more people accept them."

The broadening views of family are expected to have an impact at Thanksgiving. About nine in 10 Americans say they will share a Thanksgiving meal next week with family, sitting at a table with 12 people on average. About one-fourth of respondents said there will be 20 or more family members.

"More Americans are living in these new families, so it seems safe to assume that there will be more of them around the Thanksgiving dinner table," said Paul Taylor, executive vice president of the Pew Research Center.

The changing views of family are being driven largely by young adults 18-29, who are more likely than older generations to have an unmarried or divorced parent or have friends who do. Young adults also tend to have more liberal attitudes when it comes to spousal roles and living together before marriage, the survey found.

But economic factors, too, are playing a role. The Census Bureau recently reported that opposite-sex unmarried couples living together jumped 13 percent this year to 7.5 million. It was a sharp one-year increase that analysts largely attributed to people unwilling to make long-term marriage commitments in the face of persistent unemployment.

Beginning next year, the Census Bureau will publish new, supplemental poverty figures that move away from the traditional concept of family as a husband and wife with two children. It will broaden the definition to include unmarried couples, such as same-sex partners, as well as foster children who are not related by blood or adoption.

Officials say such a move will reduce the number of families and children who are considered poor based on the new supplemental measure, which will be used as a guide for federal and state agencies to set anti-poverty policies. That's because two unmarried partners who live together with children and work are currently not counted by census as a single "family" with higher pooled incomes, but are officially defined as two separate units — one being a single parent and child, the other a single person — who aren't sharing household resources.

"People are rethinking what family means," Cherlin said. "Given the growth, I think we need to accept cohabitation relationships as a basis for some of the fringe benefits offered to families, such as health insurance."

Still, the study indicates that marriage isn't going to disappear anytime soon. Despite a growing view that marriage may not be necessary, 67 percent of Americans were upbeat about the future of marriage and family. That's higher than their optimism for the nation's educational system (50 percent), economy (46 percent) or its morals and ethics (41 percent).

And about half of all currently unmarried adults, 46 percent, say they want to get married. Among those unmarried who are living with a partner, the share rises to 64 percent.

Other findings:

_About 34 percent of Americans called the growing variety of family living arrangements good for society, while 32 percent said it didn't make a difference and 29 percent said it was troubling.

_About 44 percent of people say they have lived with a partner without being married; for 30-to-49-year-olds, that share rose to 57 percent. In most cases, those couples said they considered cohabitation as a step toward marriage.

_About 62 percent say that the best marriage is one where the husband and wife both work and both take care of the household and children. That's up from 48 percent who held that view in 1977.

The Pew study was based on interviews with 2,691 adults by cell phone or landline from Oct. 1-21. The survey has a total margin of error of plus or minus 2.6 percentage points, larger for subgroups. Pew also analyzed 2008 census data, and used surveys conducted by Time magazine to identify trends from earlier decades.

2010-11-17T00:01:00.000-06:00

Historical trip to Puerto Rico unites islanders to the mainland

Originally Posted at:
http://piedad-latinodawah.blogspot.com/2009/06/historical-trip-to-puerto-rico-unites.html

Thursday, June 4, 2009

Historical trip to Puerto Rico unites islanders to the mainland.

For Imam Yusef making history seems to follow him everywhere. Although he converted to al Islam at the tender age of 16 he has constantly been among the movers and shakers of Dawah to Latinos.

Historical trip to Puerto Rico unites islanders to the mainland.

By Imam Yusef Maisonet and Sr Khadijah Rivera

A man may plan but ALLAH is still the best of planners. Everything comes at the time that it was meant to be. For over 25 years I had dreamed of returning to Puerto Rico. But my work as a Merchant seaman took me to ports in Central and South America with work turned into Dawah . All that time Puerto Rico was in the back of my mind.

Last year I prepared to take that ground breaking trip to Puerto Rico which was brought about by a New York Puerto Rican who felt that there was a lacking on the island of dawah among her people and a lack of Islamic education to the native Latino Muslims of the island. Although, I yearned to feel the rich Boriquen soil beneath my feett we felt some slight hostility there and some obstacles here on the Mainland. It was as if the native Puerto Ricans and the immigrant Muslims on the island could not figure me out. They thought I was out for some selfish reason. Little did they know this old man who had no illustrious reasoning behind going to Puerto Rico except to understand why the spread of Islam was not flourishing considering the rate of reverts here in the USA. But in December of “08 , a trip came about to accompany some Latina Sisters to the UAE for American Leadership Program.. And there under the Abu Dhabi dessert and under impossible odds three Latinos discussed our dreams for Puerto Rico. Face to face with Sr Shinoa who had written the initial letter and Sr Khadijah who had broadcast it nationally. We discussed the need and how we could make this trip benefit ALL Latinos.

On the 20th of March my dreams came to a reality as I took off to what we call the Island of Enchantment ( Isla Del Encanto) Puerto Rico. Did you know that there are more Puerto Ricans living outside Puerto Rico than there are on the Island? For starters , it was a well thought of and considered trip that I discussed and planned with the Latino Muslim Community of the mainland. We agreed that it was time for a Representative of the Latino Community to go on a fact finding Mission and see how we could bridge the gap between Puerto Rico and the Muslims in the U.S.A. The trip was planned with input from PIEDAD of Florida/Metro NJ , ALMA from Atlanta , LALMA from Los Angeles , the Latino Muslim Community of Chicago and Mobile, AL they fundraised to make this historical trip a reality.

I flew out off Mobile, AL and was later met by a dear friend: Diaab Ali from Shorter, AL who found out about my trip on a visit to Mobile and wanted to share this experience with me. We were met by brother Yasser Reyes and Hajji Wilfredo Amr Ruiz a Lawyer and a Chaplain in the Prison system in Puerto Rico , we had made Hajj together in 2007 but we never saw each other until that day in Puerto Rico. Subhannallah what a plan!

After our salat together we made proceeded to meet with the Muslim youth and the Muslims I had been talking electronically via phone and mail with, to address their concerns .

Palestinian refugees resettled in Puerto Rico and raised families. As their families grew they built Masjids and opened weekend schools for their children. Khutbahs are in Arabic but with little or no translation. Thus leaving an entire Muslim population in the dark in their own land.

Almost immediately we had our first meeting was with the youth in San Juan at the Islamic Center of Puerto Rico. They received me with warm and open arms they described their concerns which were

‘

1. Khutbas in Arabic only- The Latino Muslims would attend Khutbahs they could not decipher. With so many beautiful masjids throughout the island there were a seeming emptiness that accompanied them. Attending Salatul Jumaah without translation when it is a known fact that the khutbah must be in the language of the people. Puerto Rico is a commonwealth of the United States although most Boricuas as they are called speak English . Few speak Arabic.

2. No Puerto Rican imam is available on the entire island.

3. Urgent need for Islamic Literature mostly Qur'ans and Prayer Books.

4. Daiis and Daiyettes-Need for brothers and sisters willing to give Dawah in Puerto Rico , and wanting to have some kind of bridge between , the Indigenous Puerto Rican Muslims and Latinos in mainland USA..

Diaab Ali and myself we were invited to eat some of those delicious dishes that the island is so famous for. Salat followed and our next appointment for a Masjid in Vega Alta . Here a Palestinian , Imam Zaid offered Khutbahs in Arabic and Spanish and had just begun classes for the youth on Sundays.

After getting much needed rest that evening , we started our day with Fajr in Hatillo and we went to a Puerto Rican Restaurant , Later we went to the next town which is called Camuy to visit my friend Yasser Reyes and Wife Fatima who dared to cook an island delicacy of Fish soup followed by Halal Chicken with Spanish rice(Sabroso). As a Self proclaimed connaiseur of fine Latin dishes it was hard for me to keep all those dishes out of print to make room for our Islamic purpose.

Accompanied by Hajji Wilfredo Amr Ruiz and Siste Migdalia Rivera of Ponce,( Puerto Rico) we headed towards Vega Alta to Masjid Al Faruq to meet with the Imam Zaid. All of us were pleasantly surprised by his dedication and spirituality. While there we met with the sisters and the youth during some classes that were at the mosque and since our visit they have started Arabic classes for the Latinos on Sundays. He is a dedicated Imam and a beautiful human being, may Allah give him Jannah for all of his work. While in Puerto Rico I established him to be the only Imam that I found whole heartedly caring for the Latino Muslims.

After Camuy we headed for Mayaguez to visit some inmates that br. Wilfredo and br. Yasser had made arrangements for me to visit while I was in Puerto Rico. We went to the youth section first and we were able to give Da’wah to 6 inmates. We also noticed that the both the male and female guards were just as interested to learn about Islam. They treated us with the utmost respect and led us to the bigger population of awaiting inmates. These men were so happy to have a Muslim visitor from the states and gave us their full attention for over an hour for a taleem in Spanish. With Allah’s plan , three wonderful brothers took Shahadah , we gave them El Sagrado Coran (Quran) , prayer books and lots of other Islamic literature. I later visited several of the 12 mosques located throughout the island and found some to be abandoned. This wrenched my heart to see the possibilities vs realities of the fall of the empire so to speak.

After a fruitful day we went to another town called Hormiguero to visit my brother and sister from my father’s side and my brother had called Hajji Wilfredo to find out what to cook and what not to cook for the Muslims. My brother Miguel and my sister Edna just couldn't contain themselves, so while they cooked (Arroz con gandules with bisteak encebollado)rice with ganduls and steak with a lot of onions, brother Yasser and myself were able to make salat in total peace with plenty of love for Islam, after that my dear freind Yasser broke out with a little Dawah . It was received with warmth and believe me they loved it, the people in Puerto Rico are just waiting for someone to step forward to bring them some truth.

After spending a day like this is Puerto Rico my Brother and Sister just weren't ready to let me go so I had to drive brother Yasser back to Camuy , so that night we drank Puerto Rican coffee which I know to be the best coffee in the world and we exchanged stories about our father . That night I rested peacefully under the palm trees and moonlight of the Caribbean wonderful as it was Mobile, Al is my home.

As I woke and made my Fajr and remembered that I make a commitment to an incarcerated brother back in the states in Jessup, Ga that i would visit his mother who lives in Carolina, Puerto Rico. I started to get dress again, by this time my sister in law was making that Puerto Rican coffee and I just had to drink two cups and tell my brother the news that I was not going to be able to spend the day with him Alhamduillah that he understood and I was able to get on my way to Carolina which is next to San Juan it took me 2 hours driving to get to San Juan to my Hotel to change clothes and also to phone Ms Norma Rivera to let her know that I would visit her about 2 o'clock , it took me longer than I thought to get to her house but i finally found the house and was able to give her a hug and a big kiss from her son whom she had not seen in 18 years! I told her that her son found Islam while incarcerated and had acquired a PhD while in prison and would inshallah regain his freedom by the end of the Year . With this I could finally say” Mission accomplished “ on my trip to Puerto Rico.

At the airport I was shopping for some souvenirs, a young lady working there mistook me for a singer and was asking about my names origin , I took this as an opportunity for da’wah. She said she had always desired a Qur'an in Spanish. She also stated that she had never quite accepted the trinity and had secretly always believed in one G-d. It just so happened I had a Spanish / Arabic Qur'an in my briefcase and that was my final good deed in Puerto Rico.

Revisiting my homeland fortified my beliefs that Islam could change the face of our people. It could end racism, gangs and poverty. It could bring about positive changes in our attitude and way of conduct as a people. I love a little pic I found of this sister holding up some plaques and how Islam alters your personality in a positive way.

In order for Islam to flourish in Puerto Rico they need Spanish Language Islamic Literature on all levels . A library in Vega Alta would be a good start. Puerto Ricans need scholars to visit and teach Quran, Fiqh, Seerah, Aqeedah and Hadiths etc. They need the most sincere and bright minds to further their studies overseas and to prepare them to run the masjids and integrate the Muslims with the community at large. Whether we are speaking of interfaith work alongside Christians on service programs or Intrafaith among immigrants and natives. There is a lot of work to be done and it is ONLY the beginning. I would like to see the sisters participate and develop more Islamic weekend schools and possibly a Madrassa. To do this we need dedication and pure intentions to serve and seek ONLY the pleasure of ALLAH swt.

We need a united front with the Latino organizations in the mainland. I am speaking of the ones run by Latinos themselves. We need a concerted effort to make this happen now and by the end of the year to see definitive results. Anyone who wants to contribute books for the library or sponsor a scholar should contact me until we can get a working organization to bridge island to mainland Latinos.

On July 10-11, 2009 The international Museum of Islamic Culture in Jackson, Mississippi will be hosting a national conference workshop entitled “Latino Renaissance” . Join me and other Latinos who are reviving and working on the framework of this Renaissance. Be part of the journey!

Start a Library to benefit the Latinos on the island. Send your New or gently used Islamic literature, prayer rugs and videos .

For more information or to contact me at:

yusef1319@gmail.com

Latino Islam

Imam Yusef Maisonet

1319 Bay ave

Mobile, Al 36605

http://latinoislam.ning.com/

2010-11-16T12:13:00.000-06:00

Miss Sexy in a Hijab

Posted: March 11, 2010 by Ruwayda Mustafah at

http://ruwaydamustafah.com/2010/03/11/miss-sexy-in-a-hijab/

The way we dress, conduct ourselves and express ourselves tend to convey pieces of our character. The image we create through the way we dress, talk and even walk manifest our attitude and character. Let’s examine, perhaps subjectively so the justification or the reasoning behind make-up with a Hijab which creates what I call “Miss sexy in a Hijab”.

Truthfully and bluntly speaking being sexy, looking sexy and desired is something all women care about and admire. This can be derived in the Halal way – yes! We don’t talk about looking sexy, and not just that but also feeling sexy because of a culture of silence that has a draconian effect on society. Hijab is modesty, a bit of make up adds sassiness and off course looking sexy makes one look fashionable – but let’s call it ‘presentable’ since this is a word used loosely among many and even preferred.

Looking sexy, to whom?
You can be as sassy, sexy and flirtatious to your lawful partner as you want. This is desirable and recommended in Islam because it’s a good thing that will keep your marriage spicy and exciting so don’t loose grips of it – take pride in yourself, your looks, charm and beauty. However, inviting the attention of men to yourself by wearing excessive make-up and skimpy clothing is not permissible (in accordance to Islam) and many Muslim women from the east to the west struggle with this. Take this as a stern warning, from the beloved and merciful Mohammad (صلى الله عليه وسلم‎)
“There are two types of people who will enter the Hell-fire, whom I have not (as yet) seen: People having whips similar to ox-tails with which they will beat people, and (secondly) women who will be dressed yet appear to be naked. They will seduce men and be inclined towards them. Their heads will be like the swaying humps of bacterial camels. They will neither enter paradise, nor smell its fragrance, even though its fragrance can be smelt from such and such distance.” (Narrated by Abu Hurairah, Recorded in Sahih Muslim, no. 2128)

Clearly one could say but I don’t wear Make-up to seduce strange men, I could not careless about them but I wear it for myself because it makes me feel better, more confident and comfortable in my own body. You might not be wearing Make-up to seduce strange men, but you are in effect doing so. A mother may be trying to secure a good career for her son but in effect she might be making him miserable because he doesn’t want to become a pharmaceutical student. Sometimes we might be unaware of the effect of our actions regardless of our intentions – clearly actions are by intentions but the intention must be consistent with the action but perhaps, and I hope this is not the case that you don’t really care – So what if I dress seductively, I enjoy it, what’s your problem? Clearly I’m not bothering you nor impinging upon your private life, so mind your own business and stop being so judgemental. In this case you dress to please strange men, but I doubt any decent woman would say such a thing.

University changes people for the better and worse, and I hope in my case it’s for the better. Every morning, rushing to get into the lecture theatre on time, finding a place to park your car, or patiently waiting for the bus to go just a tad bit faster is a tedious experience for many, but regardless of all this you will find among women on Campus the finest make-up put on with much effort and precision. It’s surprising that if you see a woman without make-up she won’t even look at you in the eye, as if a part of her is missing or that she is no longer worthy to be looked at. Beauty is admirable and not everyone has the best of features but the most beautiful woman if accompanied by a rigid, selfish and arrogant personality will soon cease to be beautiful. Confidence is not derived from looks, this is an illusion because true confidence is derived from knowledge, certainty and conviction. Building your confidence through bettering your self-image the right way and not artificially by applying excessive make-up is long lasting and achievable because confidence is not a powder you put on your face, it’s a mentality which comes from experience.

Insecure women always try to find ways to make themselves feel more secure about how they look, act and behave. The Muslim woman is just as cautious as any other woman when it comes to her looks, how she smells, and whether she looks ‘normal’. The question I’ve wondered about, are women really sexy with Hijab and excessive Make-up? Personally, the answer is a obvious no-no sweetie. The eye-shadow, Mac Kohl and blusher, lip gloss, mascara and whatever else that is on makes most women look rather ugly and unnatural but, this is secondary to the point I’m trying to make.

Please don’t understand what I’m trying to say as a form of justification to belittle, humiliate, mock or make any derogatory comments about women who wear Hijab – and I understand each person has different views and beliefs on matters as such.

Muslim Congressmen Blamed For "Al Qaeda On Capital Hill"

2010-11-15T16:05:00.000-06:00

interview with ibrahim alpuerto rikee 3

2010-11-14T01:55:00.001-06:00

interview with ibrahim alpuerto rikee 2

2010-11-14T01:55:00.000-06:00

interview with ibrahim alpuerto rikee 1

2010-11-14T01:54:00.000-06:00

2010-10-23T00:39:00.001-05:00

Juan Williams is an Idiot

The elite journalist Juan Williams is simply an idiot, and I am glad he has gotten fired. I wonder to what degree does he deny his African heritage since he tries to disassociate himself from his Panamanian (and Hispanic) roots.

My question to Juan (or shall I say "John") is would you also be afraid of an African wearing traditional African (and Muslim) garb? Would you be taken a back if you heard a White man say that he would be afraid of a Black man in African clothing? Or would be it only be a problem when it is non-African, Muslim garb?

By that way, when was the last time you heard of a Muslim terrorist doing any terrorism while wearing Muslim garb? Never! Is it Muslim garb you are afraid of or true Islam?

You're an idiot!

Khalil Al-Puerto Rikani
Louisville, KY (will be back home tomorrow, inshAllah)

Dispelling the myths about who is Allah

2010-10-23T00:18:00.000-05:00

Massacre of Ponce, Puerto Rico

2010-10-11T18:28:00.000-05:00

Puerto Rico despide a Lolita Lebrón

2010-10-11T18:18:00.000-05:00

Classes at Vanderbilt with MSA

2010-08-28T14:28:00.001-05:00

Classes at Vanderbilt with MSA

2010-08-28T14:28:00.000-05:00

Classes at Vanderbilt with MSA

Young Lords Party

2010-08-25T23:53:00.000-05:00

Lolita Lebron 1954 Global news reel

2010-08-25T23:40:00.000-05:00

2010-08-09T23:14:00.002-05:00

Nashville Masjids Decide to Follow to Sunnah in Sighting While Clarksville Follows ISNA

Alhamdulillah, I was at one of the local masjid tonight in Nashville, and I decided to see if this masjid was with the whole modernist fiqh position of ISNA in regards to the sighting. He told me that his masjid and all of the other masjids were having a meeting, and that they were waiting for the actual sighting. He agree that going by calculation was not the correct way.

I also called one of the brothers tonight from the Islamic Center of Clarksville, TN and he was telling me that masjid is still going to go by ISNA. The brothers there claim this is unity, but what really is is the tyranny of the majority. They are imposing that fiqh position on those that live in that locality. I am glad that I do not live in Clarksville any more.

Khalil Alpuertorikani
Nashville, TN

2010-07-31T21:22:00.002-05:00

Dawah to Allah in Nashville / Middle Tennessee

It is amazing the way that there is so much opposition to the establishment of masajid (pl. mosques) in Middle Tennessee. What type of country do we live in where a Muslim cannot practice his/her religion without being harrassed and tormented. "They want to turn off the light of Allah with their mouth, but Allah will complete His light even if the polytheist hate it."

Anyone interested in engaging in serious dawah to Allah (i.e. calling to Allah's oneness), please contact me.

Khalil Alpuertorikani
Yonkers, NY
July 31, 2010

2010-07-31T21:14:00.000-05:00

The Salafi "Position" in Regards to Placing the Hands in Salah

Two Fridays ago several brothers came together at Masjid Al-Salam in Nashville, TN, to clarify the correct position in regards to the placement of the hands. Representing one side of the debate was Imam Abdullah Al-Ansary (student of Shaykh Ghudayan - rahimahullah) of the Islamic Center of Tennessee and representing another side of the debate was Imam Abdiaziz Irobie (student of Shaykh Muqbil - rahimahullah).

The end result, I believe, was that both of the imams brought there proof, and the such differences in the religion is permissiable. There is no one Salafi position regarding this issue. Salafiyyah is not a school of fiqh. Every position and Salafi holds today stands on the backs of all those before us. Whether one prayer with his/her hands below the navel, on the chest, in between the two, or at one's side, the main matter in the din is in regards to the `aqidah and the overall minhaj of our religion.

Khalil Alpuertorikani
Yonkers, New York
July 31, 2010

Proposed Antioch mosque met with opposition - WKRN, Nashville, Tennessee News, Weather, and Sports |

2010-07-02T00:59:00.000-05:00

Proposed Antioch mosque met with opposition - WKRN, Nashville, Tennessee News, Weather, and Sports

2010-06-20T10:25:00.000-05:00

Writer's Block

Assalamu 'ala man 'ittaba' al-huda

Hey! What's going on world? I have been extremely busy lately and have when I come online, I really to not have anything to post. I don't know. Maybe you can say that I have a bit of writer's block. Please share your ideas with me. I like it when people give me feedback. The way that I envision my blog is as a sort of forum where people can exchange ideas. Let me know what think about anything. Preferably, can you stick the the theme of this page or speak about my blog in particular.

Muchisima Gracias,

Khalil Al-Puertorikani

2010-05-18T00:26:00.001-05:00

First open house is a success

ICT Open house invitation

2010-05-03T17:07:00.000-05:00

ICT Open house invitation

2010-04-29T22:33:00.000-05:00

Congress approves referendum on Puerto Rico future

Associated Press
By JIM ABRAMS, Associated Press Writer Jim Abrams, Associated Press Writer

http://news.yahoo.com/s/ap/20100430/ap_on_go_co/us_congress_puerto_rico

WASHINGTON – The House on Thursday approved legislation that could set in motion changes in Puerto Rico's 112-year relationship with the United States, including a transition to statehood or independence. The House bill would give the 4 million residents of the island commonwealth a two-step path to expressing how they envision their political future. It passed 223-169 and now must be considered by the Senate.

Initially, eligible voters, including those born in Puerto Rico but residing in the United States, would vote on whether they wish to keep their current political status or opt for a different direction.

If a majority are in favor of changing the current situation, the Puerto Rican government would be authorized to conduct a second vote and people would choose among four options: statehood, independence, the current commonwealth status or sovereignty in association with the United States. Congress would have to vote on whether Puerto Rico becomes a state.

Pedro Pierluisi, Puerto Rico's nonvoting delegate to the House, said that while the island has had votes on similar issues in the past, Congress has never authorized a process where Puerto Ricans state whether they should remain a U.S. territory or seek a nonterritorial status.

"The American way is to allow people to vote, to express themselves and to tell their elected officials how they feel about their political arrangements," said Puerto Rico Gov. Luis Fortuno at a news conference with Pierluisi. "For 112 years, we haven't had the chance ... to fully participate in one way or another in the decisions that affect our daily lives."

Puerto Rico became a U.S. territory at the end of the Spanish-American War. Those born on the island were granted U.S. citizenship in 1917 and Puerto Rico gained commonwealth status in 1952.

Today, Puerto Ricans serve in the military but can't vote in presidential elections. They do not pay federal income tax on income earned on the island.

In the last referendum, "none of the above" garnered 50 percent of the vote, topping the other options, including statehood at 46.5 percent and independence at 2.5 percent.

Some of those differences were evident among lawmakers of Puerto Rican background. Puerto Rico-born Rep. Nydia Velazquez, D-N.Y., and Rep. Luis Gutierrez, D-Ill., whose parents were from Puerto Rico, strongly opposed the measure, saying it was designed to push a statehood agenda. "This is the Puerto Rico 51st state bill," said Gutierrez, an independence proponent. "The deck is stacked."

But another Puerto Rico-born lawmaker, Democrat Jose Serrano of New York, backed it. "I support it because for the first time in 112 years the people of Puerto Rico will have an opportunity to express themselves."

Opposition to the House bill included Republican concerns about the consequences of Puerto Rico, where Spanish, as well as English, is the official language, becoming a state. Republicans said Puerto Rico would get some six seats in the House, possibly at the expense of other states, and that statehood would impose further burdens on the federal Treasury.

Republicans, led by Rep. Doc Hastings, R-Wash., unsuccessfully tried to attach a provision that ballots favoring statehood make clear that a Puerto Rican state would adopt English as its official language and abide by Second Amendment gun rights. The proposal was defeated 198-194.
___

Associated Press writer Ann Sanner contributed to this report.
___

The bill is H.R. 2499

On the Net:

Congress: http://thomas.loc.gov

2010-04-28T20:53:00.002-05:00

2010-04-26T00:33:00.001-05:00

Has Chuck Schumer EVER Criticized Israel or its Leadership in the Way He Just Unloaded on Obama?

By, Steve Clemons
Thursday, Apr 22 2010, 10:24PM
http://www.huffingtonpost.com/steve-clemons/has-chuck-schumer-ever-cr_b_548902.html

Senator Chuck Schumer may have just lost any shot at succeeding Harry Reid as Senate Majority Leader if the Nevada Senator stumbles in the upcoming tough 2010 challenge he is facing.

Politico's Ben Smith shares word of a very harsh critique that Schumer publicly shared with a conservative Jewish show today of Obama's Middle East policy.

Schumer's screed gets to the edge of sounding as if he is more a Senator working in the Knesset than working in the United States Senate.

This is the 2nd time I know of that Schumer has publicly crossed the line when it came to zealously blaming his own government and colleagues in delicate matters of US-Israel-Palestine policy.

During the third of three major efforts of the George W. Bush administration to get the recess appointed US Ambassador to the United Nations John Bolton confirmed in the US Senate, Senator Schumer launched a passionate personal campaign to help Bolton succeed.

Schumer called many Democratic Senate colleagues and bluntly said, "A vote against John Bolton is a vote against Israel."

Senator Christopher Dodd finally challenged Schumer's advocacy for Bolton and this statement in a meeting of the weekly Democratic Senate Caucus at the time -- and put an end to Schumer's campaign.

What Schumer was distorting was that every administration, Republican and Democrat, had in the past been a good friend of Israel. Bolton represented the face of Jesse Helms-inspired pugnacious American nationalism largely disdainful of international institutions and engagement, and it was well within the latitude of the United States Senate to reject Bolton, or in this case filibuster him, on numerous grounds without having the Israel card pulled.

Schumer has an Israel blind spot.

From Ben Smith's entry today:

New York Senator Chuck Schumer harshly criticized the Obama Administration's attempts to exert pressure on Israel today, making him the highest-ranking Democrat to object to Obama's policies in such blunt terms.

Schumer, along with a majority of members of the House and Senate, signed on to letters politely suggesting the U.S. keep its disagreements with Israel private, a tacit objection to the administration's very public rebuke of the Jewish State over construction in Jerusalem last month.

But Schumer dramatically sharpened his tone on the politically conservative Jewish Nachum Segal Show today, calling the White House stance to date "counter-productive" and describing his own threat to "blast" the Administration had the State Department not backed down from its "terrible" tough talk toward Prime Minister Benjamin Netanyahu.

Schumer, a hawkish ally of Israel since his days as a Brooklyn Congressman, described "a battle going on inside the administration" over Middle East policy.

"This has to stop," he said of the administration's policy of publicly pressuring Israel to end construction in Jerusalem.

"I told the President, I told Rahm Emanuel and others in the administration that I thought the policy they took to try to bring about negotiations is counter-productive, because when you give the Palestinians hope that the United States will do its negotiating for them, they are not going to sit down and talk," Schumer told Segal. "Palestinians don't really believe in a state of Israel. They, unlike a majority of Israelis, who have come to the conclusion that they can live with a two-state solution to be determined by the parties, the majority of Palestinians are still very reluctant, and they need to be pushed to get there.

Note to Senator Schumer: you have certainly unloaded a lot of blame on the White House today. I have done a quick lexis and Thomas search and have been unable to find a single instance in which you criticized the behavior of the Israeli government at any time on any issue.

If we are wrong, we would very much like to be corrected. Please let us know.

-- Steve Clemons

2010-03-20T08:58:00.000-05:00

Clarksville Muslims achieve milestone: City's new Islamic Center holds open house
By ANN WALLACE • The Leaf-Chronicle • March 14, 2010
http://www.theleafchronicle.com/article/20100314/NEWS01/3140351/Clarksville-Muslims-achieve-milestone

Dr. Abu Sarwar, left, and Dr. Ahmad Joudah talk in the men's prayer room

during the open house for the new Islamic Center of Clarksville

Saturday afternoon. (Beth Liggett Cogbill/The Leaf-Chronicle)

Saturday marked a milestone for the local Clarksville Muslim community.

The Islamic Center of Clarksville hosted an open house Saturday in a newly renovated building on Uffelman Drive that will serve as a multipurpose mosque and education center.

"We are very joyful," said Jerome Heath, a local businessman born in America who converted to Islam nine years ago. "We now have a place that is permanent. We want to help with local charitable organizations. We want to share our faith and live in harmony alongside our neighbors."

Ahmad Joudah, current president of the center, stressed the new Islamic Center will serve for worship and outreach.

"This is more than a house of prayer for us," he said. "It is also a center where we educate our children in our faith and whoever wants to learn more about Islam.

"We invite the American community to come visit, to see us," Joudah added. "We are open for everyone. We would like for this center to be a place of learning, teaching and a place to reach out to others.

"We are open to speaking to anyone about Islam. We are very happy to explain as much as we can about Islam."

Joudah and Heath stressed their status as American Muslims.

"We teach our children that we are Americans and our religion is Islam," Joudah said. "As Muslims, we are not terrorists, and there is a tremendous difference."

Heath stressed Muslim parents are compelled to teach their children "Islam is a religion of peace and harmony."

"We are committed Americans who want our country to succeed and prosper," Joudah said. "

And many of us are helping to do that. We are productive citizens as professors, physicians, engineers, businessmen and merchants."

Joudah estimated about 75 percent of local Muslims are American citizens.

Several countries of origin are represented in the local Muslim community, including Pakistan, Bangladesh, Iraq, Palestine, Jordan, Yemen, India and the United States.

"We became American citizens by choice, out of the conviction that we can contribute to the buildup of our country as much as our country can contribute to the building up of our ourselves and our families," Joudah said.

Heath nodded agreement, adding, "I love those bumper stickers with all the different symbols that translate into 'coexist.'"

"We are looking forward to standing side by side with other faiths in giving back to the community," Heath said.

Winding road

Since moving to Clarksville in 1992, Joudah said he has noticed the Muslim community has expanded.

"When we first moved here, there were about three or four families. Now there are about 20-25 families," said Joudah, who is a naturalized American citizen.

Almost two decades ago, the small group of local Muslims alternated meeting for worship in each other's homes. They rented the Crow Community Center for special prayers held each Friday and for holidays special to their faith.

Later the group rented property on Madison Street.

Eventually the group purchased property on Rossview Road with hopes to build a permanent mosque for worship.

"We wanted to build, but we couldn't raise the funds," Joudah said.

He emphasized when the Uffelman Drive property became available local Muslim leaders were excited to purchase a "better location in the heart of town."

Joudah recognizes in the aftermath of 9/11 that many people have honest questions about Islam.

He said the local Muslim community prays for understanding and tolerance.

"You don't have to look at CNN or such TV media for answers about what Muslims believe," Joudah said. "Now that our center is open, people can say, 'Hey, there's a local mosque right here that I can go to and speak with local Muslims to know what is real.'"

House of prayer

The new Islamic Center of Clarksville is a place for worship for men, women and children of the Muslim community.

It is a tangible location where prayer takes place.

Prayer is a fundamental tenet of Islam. Muslims are expected to pray five times a day, which is referred to as "Salat."

And those prayers are recommended to be shared alongside fellow Muslims.

It is preferable for Muslims to join the congregational prayers, but sometimes that is not possible because of employment commitments.

Prayers are usually performed before sunrise, at noon, mid-afternoon, at sunset and the last daily prayer, "Isha," is usually voiced about an hour after sunset.

The Friday noon prayer is the only one that is required to be spoken with the congregation, and this is the time when two sermons are delivered.

Women and men come for Friday prayers, but pray in separate groups.

Sundays are usually set aside for Muslim women and children to gather at the center for classes similar to a Sunday school in Christian churches.

Huda Nasir, 7, from left, Zoha Nasir, 9, Arwa Nasir, 4, Rayan Mohsun, 4,

and Fellah Mohsun, 7, play in the children's room Saturday at the new Islamic

Center of Clarksville on Uffelman Drive. (Beth Liggett Cogbill/The Leaf-Chronicle)

2010-02-28T22:19:00.000-06:00

A Parting Message For My Blog

By, Umar Lee

I would like to share this e-mail to you all in the blogging would. It send to me from Umar Lee. In this e-mail he speaks about the origins and the end of his blog.

While I may differ with him on many points, I feel that he is a voice in the Muslim community here in the U.S. that cannot be ignored. He represents the growing post-Salafi trend here in the U.S. May Allah guide all of the Muslims back to this blessed dawah, amin.

A Parting Message For My Blog

By, Umar Lee

Beginning of Blogging

Before I began blogging in 2005 I had periodically written for a number of Muslim publications. However, after 9-11, when I felt so much personal stress due to the ordeals of good friends of mine like Ismail Royer and my beloved Sheikh Ali al-Timimi I focused more on writing for boxing sites and doing some media work for some fighters.

Once Allah’ SWT puts the love for the Muslim community in your heart though it is hard to ignore the issues in our community ( especially when you see many important issues being ignored by the major Muslim leaders and organizations). So, in 2005 I began blogging in order to discuss the issues that I felt were being ignored such as the class-divide in the community, racial division in the community, Muslim organizations and mosques not addressing our needs, and the pro Takfiri Jihadi sentiment that was prevalent amongst many in our community, crazy anti-Jewish conspiracies, and other things.

I soon realized that very few bloggers came from the parts of the Muslim community I came from. While my experience has been diverse having attended hundreds of mosques throughout America from liberal affluent suburban masjids to hardcore taabliqui masjids in immigrant neighborhoods to “hood” masjids throught the country; it is a fact that the brothers I was closest to were always those brothers, mostly African-American, who were adherents to the Salafi Dawah, and with Arabs who were either Salafi or had a MAS-oriented approach to the deen in America.

This came after I had been educated in the deen by my teacher Sheikh Abdul-Rahman Basir who taught us from the traditional books of fiqh and aqeedah, the books of Sheikh Abu Ameena Bilal Phillips, the books of Syed Qutb, the speeches of Maloclm X and the political works of Frantz Fanon.

The Sheikh would say ” Islam is a movement..so you have to move” and carry the dawah with you. Almost all of the brothers I was educated with at that time were black, from the inner-city, and had criminal pasts and the Sheikh saw it as his calling to bring the dawah to the hood and on many occasions he said in every city he has been in he has looked for the “gang-bangers” to give dawah to.These were young men who were in a one-way path to prison on the graveyard and the Sheikh worked to transform their lives. I saw young men go from the corners and within 6 months be well-schooled in aqeedah, basic fiqh, know the salat, and read Quran in Arabic. A lot of Muslims would turn their backs on such men, look down on them, refer to them as ” low-lying fruit in the ghetto”, and a lot of non-Muslims would rather see them in dead or in jail than being Muslim ( a good friend of mine from the Bronx remarked that guys who he grew up who were Latin Kings had dealt drugs, menaced, fought and killed since Junior High and had never been sweated by the FBI and he lived an upright life not breaking any laws but because he is a Muslim has been constantly harassed). The story of these brothers and this segment of the community I came from did not have a home in the blogosphere just as these brothers have no place, or welcome, from the Institutes and “Suburban Capitalist” Islam Brother Yursil Kidwai has written of.

The strength of the teachings of the Sheikh was based on some very basic principals; we, our families, our neighborhoods, our nation, and our world is in a bad way because we have no Islam and have lost touch with Allah. No political movement, philosophy, or organization, can help humanity if it is not rooted in the Quran and the Sunnah. All secular knowledge and thought, and indeed our culture, must be filtered through the Quran and Sunnah. The Sheikh was “movement oriented” having been raised in Brooklyn in the 1940’s and being a part of the Black Power movement of the 1960’s. Like Imam Jamil al-Amin ( who I also spent a little bit of time with) and Imam Abdul-Alim Musa, who had come from similar backgrounds, he realized that Nationalism was not the way and being caught up in Western political and thought paradigms was not the way and that the only way to change a corrupt and oppressive Western-dominated world was through the Islamic Movement which sought to replace the secular order in Muslim countries with a Shariah-based Islamic system that could be a light of truth in a world of kufr.

Another white guy around at this time was Suhaib Webb who I used to sleep on the floor with at a storefront mosque in North St. Louis and have conversations about hip-hop and Islam over Mother’s Fish (Suhaib had been given shahadah by the Sheikh in Oklahoma). He would go on to become a prominent Imam and famous. I do not agree with him on all things and I think he is dealing with a lot of pressures; but at the end of the day I always give Brother Suhaib the benefit of the doubt because I know in his heart he has a love for the Islamic Movement. He has a voice amongst those whose ears are deaf to people like the Sheikh and any other grassroots figures and I pray that Allah uses him as a force for good. Today, he is in the blogosphere, and I think he can shed light on many of the issues that I have talked about in the past with much more knowledge.

Tariq Nelson, Rise and Fall, and “Traditional Feuds”

When my old friend Tariq Nelson ( who I met at the IANA Convention in Detroit in 1995) began blogging I rushed to contact him. I told him ” look, blogging in the Muslim community is overwhelmingly Sufi, liberal, and there are very few blacks…so do not be too hard on the people”. I told him then what I will say today; blogs are not reflective of our community.

It was a blessing having him blog because we often bounced ideas off of each other. More often than not I would agree to write something and take on the role of bad guy while he would sit back and laugh.

The Rise and Fall of the Salafi Movement could not have been written without Tariq. We were both around in those times and he reminded me of things I had forgotten.

That series was probably read by over 100,000 people and was copied onto dozens of other websites and was even printed as a booklet by someone I don’t even know. It was written because it needed to be written. A lot of people knew more than me but remained silent; but as I saw more and more people suffering and depressed I knew it was time to open that discussion.

Some good came from it in that people who were suffering could openly talk about their pain and get help. People with the same ideas could come out of the closet. But, many bad things came from it. Those whose motives were not pure used it to advance their partisan agenda when they had skeletons in their own closet.

After writing the Rise and Fall my blog grew in popularity and I became exposed to segments of the community I had previously ignored; Traditionalists, Sufis, Liberals, Progressives, Modernists, Green Muslims, Gay Muslims, Vegetarian Muslims, Anarchist Muslims, Neo-Con Muslims, people who say they are Muslims but do not believe in the Quran and Sunnah, etc.

Now, I am not lumping all of these different groups together. A Traditionalist Muslim or a legit Sufi is obviously better than the rest of those groups; but all of these groups tend to hang together, support one another, and defend one another. A lot of this could be because they are internet-oriented groups and are familiar with one another and a lot of it could be class in the sense that they all tend to come from the suburban middle to upper class, are well-educated, are generally more in favor of secular political thought and social thought than Islamic thought, and have those ways and mannerisms about them.

After being revolted by a lot of what I saw and read I decided to take on the issues that I saw on that side of the spectrum just as I had argued with Muslims in 2000 over voting for Bush and getting too close to conservatives. Islam is a way of its own, we do not need the Left, the Right or the Greens, we need the Book and the Sunnah and the knowledge of the rightly-guided ulama.

I took on their pet issues; a softened position or an outright support for homosexuality, rewriting Islam to be compliant with atheistic feminism, and the list goes on and on.

I wasted a lot of time and energy on this until one day Brother Traiq told me ” Look man, these people do not care about Islam or what the correct Islamic opinion is. What is real to them is what they learn in their secular education not what is in the Quran and Sunnah. ” I knew he was right. They were creating a made-up version of Islam, based on their own opinions, that would be compliant with the Western Secular Humanism they were being taught at school and those who clung to the Quran and Sunnah were seen by them as ignorant peasants.

It was also a mistake to get sidetracked into some kind of a feud with the followers of Nu Ha Mim Keller and Hamza Yusuf. Although, I think I was right for the most part and those ideas do not seem too controversial amongst the brothers I know in real life, the internet is their domain and it was pointless to argue with people who do not listen in a format where they make up the majority ( unlike in the vast majority of masjids in America) and I did not present my opinions in the best of manners. And, in real life, I do not beef with these brothers. I just saw a brother at jumma who just got back from a Sufi school in Yemen. I invited him to dinner and he said " maybe we can have a mawlid" and we both started laughing. He knows he has his was and I have mine and there would be a mawlid in my home over my dead body; but at the end of the day we are still brothers and can be friends.

Digital Divide: The Masjid and the Bloggers and Online Community

It is important to note that, as I said before, the Muslim blogosphere and online community does not reflect the Muslim community of America. In city after city that I go the masjids are largely controlled by fairly conservative Muslims. It is very hard for me to find a masjid with an Imam or group of brothers who are Green or Progressive or what not but those ideas are prominent online. When was the last time you have been to a Taqwacore masjid? A Quranist masjid? Now how many masjids do you find with Deobandi educated brothers, al-Azhar educated brothers, and Medina and Mecca educated brothers? African-American brothers from the American movements? There are even, by far, more imams educated in places like Yemen and Sudan in very conservative Salafi or Sufi schools than self-proclaimed progressive Imams.

What has happened online is that those marginalized groups, some who are Muslims others that are apostate and claiming to be Muslim without belief, have found a sanctuary online in blogs and Muslim group discussions. But, you will not find them in the lines of the masjid at salat-ul-fajr, or waiting for the adhan for maghrib . Nor will you find them struggling to raise righteous Muslim children.

Post 9-11: Intelligence Services, Selling Out, The Rise of Modernist Muslims and the Neo-Colonialists

9-11 dramatically changed our community. Imams stopped giving fiery khutbas, many people stopped saying what they really believed, and in many ways we became a community of deceivers. A brother would tell you he would give his right arm for Hamas over lunch on Tuesday and then be at a lunch at a synagogue on Wednesday.

Brothers like me became isolated. I believed in an Islamic Revival and the Islamic Movement before 9-11 and I believed in it after 9-11. I loved Sheikh-ul-Islam Ibn Taymiya, Syed Qutb, and those groups fighting to establish Islam before 9-11 and I loved them after 9-11.

There are many brothers like me; but most are now silent. Others have sold out and changed their opinions on Islamic matters not based on daleel; but based on the fear of the power of the kafir.

We also have to deal with the issue of the FBI and other intelligence services in our community in the post 9-11 era. I will not deny that you have some fools in our community who need to be watched; but those same fools can be found in every community.

What we have today is a climate of fear in our community. People are scared to voice their opinion because if they say the wrong thing they will have the FBI knocking at their door. There is no freedom of speech for the Muslim in America. As an example; a Muslim is free to support the US-Sanctioned Fatah Party in Palestine, but voicing support for Hamas can get you put in prison. Pat Robertson can get on TV and advocate assassinations and and say that bad things are happening in America because our sinful ways and Sheikh Ali al-Timimi says the same things and gets a life-sentence. An Imam gives a fiery heartfelt khutbah on Friday and on Monday he has an FBI agent calling him to see if they can have lunch to talk about what he meant. How many Christian preachers get that call?

If you or your masjid is Salafi, MAS controlled, Deobandi, or any conservative strain of Islam you can be guaranteed that you and your masjid will be monitored and harassed. If you are an immigrant and a Muslim do not be surprised if you are pressured to keep an eye on your brothers if you want to keep your legal status. What will these brothers do? Most will be scared away from the Muslim community and keep their families from the masjid and that is what they want.

These are complicated matters. The FBI, which is overwhelmingly white and right, does not understand the community and many times are dealing with bad information. Muslims trying to use the FBI to take out their competitors, neo-con think-tanks and groups dedicated to perpetuating warfare between America and the Muslim World have the ear of the FBI and many times more responsible voices do not.

There are a few terrorists in the community, this is true and May Allah Guide them not to moderation but to more constructive means of achieving their goals. But I would argue that the real terrorist threat in America from the days of the Confederacy, to the days of the Klan, to lynchings and jury nullification, to J. Edgar Hoover and Bull Connor, to Timothy McVeigh, to the Tea Party of today to the guy who just flew a plane into a federal building in Texas, has always been from the White Right. And, if you never read anything from me again, mark my word that in the future of these United States will be a violent backlash from the White Right ( fueled by Evangelical Protestantism and Racism) as they become a minority in this nation that may even split the Republic. You could take 95% of the agents dedicated to harassing Muslims off the case and let them police their own people and it would be a much more valuable use of resources.

One response to the post 9-11 community has been to sell out. Some who had been advocates for suffering Muslims in the ummah have now turned their backs on them. Some who believed in the Sunnah now mock the Sunnah for fear of being called a misogynist or a homophobe by the kafir. They turned from being men to being cowards.

While the FBI and the other sellouts in the community have attacked the people of the Sunnah it has allowed fringe progressive and modernist groups to rise. But, alhamdudilah, while these leaders are propped up, and sometimes even funded by those hostile to Islam, we have seen in America that they have gained very little traction outside of the bourgeois set.

The Neo-Colonial groups such as the Progressives , Taqwacore and Green Muslims have failed due to their own deeds. If someone does not like Islam, does not like the Sunnah, and does not like the Shariah, most will just not be a Muslim. Those who do not like the Quran and Sunnah but are looking for some group to join and could not find a home at the Kabala Center, Zen Buddhist Center, or Church of Scientology, we often see now coming to Islam because being a Muslim seems cooler. But, instead of embracing the deen, they just take the label Muslim say they are “spiritual not religious” as some kind of a group label and do not submit to the Quran and Sunnah or believe in it and try and influence the Muslims based on Western Secular Humanist principals and ideologies. These mostly white converts and their Desi and few other cohorts they have are just the latest in a long line of Darwinian ( “white mans burden”) neo-colonialists trying to subdue a movement and people they feel threatened by using the tactic of deception.

The deviants can have a home on the internet; but the people of the Sunnah will have the masjid. The believers in Quran and Sunnah will be those who wake for fajir, who seek the blessings of the jamaa in the masjid, who will sit and read Quran with their children, and who will strive and struggle for the deen. They will teach the next generation the Quran, the Sira of the Messenger of Allah ( s.a.s.) , the stories of the Salaf, aqeedah, fiqh, will find a Muslim school for them or start one, will help them find good Muslim spouse, and die as old people in the lines of salat. All others will fade away because deviance cannot trump faith and the non-observant will never have the fervor of the observant.

The People of the Sunnah Will Cling to Being Strangers

We have to thank those who came before us in America. The Muslim slaves who kept their deen as the white Christian slave master tried to beat them into a love for the Church. The early Muslim immigrant groups from Poland, Turkey, Albania, Yemen and other places who established masjids in places such as Iowa and Michigan. The brothers, many from the Muslim Brotherhood, who founded many of the institutions of our community such as Dr. Jamal Badawi and the early Islamic Centers. The Islamic Movements such as the Dar al Islam Movement, the Islamic Party, Imam W.D. Mohammad, the Community of Jamil al-Amin, the Muslims of America, Sheikh Abdul-Rahman Basir and others. Thank Allah for those such as Sheikh Muhammad Syed Adly who later brought ilm to our community along with the likes of Imam Zaid Shakir, Abu Muslima, Imam Siraj Wahhaj,and others. These are our forefathers.

In the future we will have success if we cling to the Quran and the Sunnah and if we want to maintain our purity from the kufr we are surrounded in and maintain our children in this deen we must constantly strive to be Strangers and being strange is the key to our survival in America. Assimilation, moderation, and the mainstream are nothing but tools for the Shaytan to lead us astray. Our place is on the outside calling to the Haqq, giving the dawah of this blessed deen, and not watering it down to gain the favor of non-Muslims. Islam must remain, not the mainstream, but as Imam Zaid once said ” a radical alternative to the mainstream”.

Most of the best blogs are already gone. Umm Zaid, the best of all the bloggers, shut her blog down a while back. Tariq Nelson shut his blog down. Amir Sahib shut his down and I have heard that Marc Manley may be shutting his down. Izzy Mo and so many others are also gone. So, I must do so myself.

I will continue to write occasionally for MQ Magazine and sometimes Islamonline and to work on books; but I think the blogging format is dead in the community after having been very vibrant. It is also a fact that I am very busy. With four children in my home and a stay at home wife I have to stay focused on money. Making money at my job now and looking for bigger and better things to earn more money for my family insha’Allah. The time I spend blogging I could be working. There is also the fact that what is a better use of time; blogging or spending more time in the masjid with the believers? Reading the Quran or reading Twitter? Reading Ibn Kathir or the Daily Beast? Bilal Phillips or the Huffington Post? Watching a Youtube video or listening to an Islamic lecture?

We spend way too much time reading blogs, wasting time on Facebook, watching TV and not enough time in the masjid or studying the knowledge of this deen. We should be in the masjid not just in Friday, but everyday, and be trying to make as many salat as possible in the masjid. More time on dhikr ( according to the sunnah) and less time chatting. If you watch four hours of TV a day why not just cut that in half and give two hours to Allah’ SWT and spend it in the masjid? We are being corrupted by the TV and internet. Muslims brothers don’t want to let their beards flow because they want to look like some geek on The Office. Sisters do not want to cover properly because they want to look like some floosie they saw on Tyra Banks. Young people want to wear their pants hanging off their butts like the birdbrains on BET videos.

This deen is simple. Stick to the Quran and Sunnah and you will not go astray and if what you learn does not conform to Quran and Sunnah then it can only lead you astray.

Umar Lee

umarlee.com

2010-02-20T19:18:00.000-06:00

Report Faults Binghamton’s Leaders in Scandal

Source: http://www.nytimes.com/2010/02/12/sports/ncaabasketball/12binghamton.html?pagewanted=all

February 12, 2010

Report Faults Binghamton’s Leaders in Scandal

By PETE THAMEL

What began at Binghamton University as a dream of basketball success and culminated in its first trip to the N.C.A.A. men’s tournament last March came crashing down on Thursday. A four-month investigation detailed just how far administrators were willing to go in pursuit of athletic glory.

The investigation’s 99-page report showed how a lack of oversight from the university’s president and athletic director allowed the basketball program to spin out of control.

One player who transferred to Binghamton received credit for courses like Bowling I and Theories of Softball, according to the report. An assistant coach and a player discussed cash payments and having the assistant write part of a paper for him.

And at a meeting with admissions officials, the report said, an athletic official asked, “Why do you care if we take six players who don’t attend classes?”

It was a drastic change for a university that over the years has built an academic reputation as the crown jewel of the State University of New York system.

“I am disappointed that a great institution like Binghamton University would, in any way, because of its athletic program, compromise its terrific academic reputation,” Nancy L. Zimpher, who is the SUNY chancellor and ordered the investigation four months ago, said in a conference call with reporters Thursday.

Nobody pushed the vision of athletic success more than Lois B. DeFleur, the university’s president since 1990, and Joel Thirer, the athletic director. They shepherded a move to Division I, college basketball’s highest level, over the concerns of many faculty members in 2001 and spearheaded the construction of a $33 million arena. They dismissed the team’s longtime coach, Al Walker, in 2007 in favor of Kevin Broadus, an assistant at Georgetown, who brought an aggressive edge to recruiting players.

Since that galvanizing moment in March, when the team clinched its N.C.A.A. tournament bid and students flooded the court, the fall has been swift and steep.

In September, the star guard Emanuel Mayben was arrested on charges of possession and sale of crack cocaine. Mr. Thirer refers to that arrest in the report as “the tipping point.” Soon after, six players were dismissed for a variety of offenses that ranged from drug possession to buying goods with a stolen debit card. Thirer also resigned as athletic director.

Mr. Broadus, whose quick turnaround of the team’s fortunes led to a contract extension in the spring, was placed on paid administrative leave, where he remains as the university figures out what to do next.

Mr. Broadus, the report said, could not have worked without the administration’s blessing. Ms. DeFleur fostered an environment of lax academic and ethical standards, the report said; at one point Ms. DeFleur’s zeal to admit a basketball player with a questionable academic background was so strong that the provost said she had a “blind spot for athletics.”

As problems arose in the program, Ms. DeFleur and Mr. Thirer failed to have “sufficient objectivity” and “self inquiry,” the report said.

“The president took no corrective action in her role as the supervisor of the athletic department and the person charged with ultimate responsibility for B.U.’s intercollegiate athletic program,” the report concluded.

Binghamton admitted one player with an arrest record and others from academically suspect high schools. Some transfer students brought coursework that had “limited, if any, academic content,” the report said.

When objections were raised, Ms. DeFleur reasoned that Binghamton was undergoing an “experiment,” the report said, and she cast the lower admission standards as part of the university’s effort for more diversity.

Investigators questioned that reasoning. “Those opportunities become illusory if the institution does not have a sufficient support network already in place to help these individuals succeed,” the report said.

The report also showed Binghamton to be unprepared for so many high-risk academic athletes. For example, two players’ failing grades were turned into passing grades after late work was handed in, the report said. Another failing grade was turned into an incomplete after Mr. Broadus lobbied the professor.

In addition, the university channeled its academically at-risk students into the Human Development Department, which had lower admissions standards and whose chairman, Leo Wilton, was seen as friendly to the team.

One e-mail message between Mr. Wilton and Mr. Broadus illustrated how the players were steered into courses with sympathetic instructors. “It is not often that I teach this required course,” Mr. Wilton wrote in the spring of 2009. “I would recommend that the athletes take it with me if possible.”

In multiple instances, basketball players dropped other classes for independent study courses to remain eligible, the report said. The independent study grade was usually a B or a B-plus, on a team whose average grade was a C.

In a statement, SUNY’s board said it accepted the audit’s findings and would follow its recommendations to improve oversight and accountability. Binghamton said in a statement that Ms. DeFleur, 73, would work with Ms. Zimpher on any changes until Ms. DeFleur’s retirement in July.

The investigation cost $913,381 and was led by Judith S. Kaye, the former chief judge of the New York Court of Appeals, along with other lawyers from Skadden, Arps, Slate, Meagher & Flom. Her team conducted more than 80 interviews and examined thousands of e-mail messages, text messages and documents.

When the SUNY executive committee next meets March 23, Ms. Zimpher plans to make recommendations on what to do with the program. The situation is tenuous, with the president leaving, no athletic director and the likelihood of having to hire a coach.

The audit is also expected to be forwarded to the N.C.A.A., which will determine, among other things, if the university showed a lack of institutional control and if any penalties are warranted.

“I think that’s really up to folks in charge of doing that,” said Patrick Nero, the commissioner of America East, Binghamton’s conference. “That’s for the N.C.A.A. to look at and the chancellor to decide on.”

The most damning information may be a series of text-message exchanges in which the assistant coach Marc Hsu discussed providing Malik Alvin, a star player, with money for gas and later a court fine after his arrest on charges of stealing condoms from a Wal-Mart. N.C.A.A. rules prohibit coaches from providing cash to players.

Mr. Alvin’s exchanges were casual, asking, “Yo, you got money on you?” At a later date, the report said, he asked Mr. Hsu if he was “going to give me the money in the morning so I can pay my fine.”

In a later exchange in which Mr. Alvin complained that he had no gas, Mr. Hsu responded that he had not gone to the bank and wrote, “Ask coach for a couple of dollars.” The report said that Mr. Hsu had denied giving money or other benefits to Mr. Alvin and that the text messages were meant to “silent Mr. Alvin’s requests.”

Mr. Alvin, who had left Texas-El Paso, in part because of academic difficulties, asked Mr. Hsu to reword part of a paper because he “got that from the Internet.” Mr. Alvin then wrote, “Add a conclusion on violence.”

In a later text-message exchange, Mr. Alvin asked Mr. Hsu to manipulate part of an assignment to “change it up” so it would not be “the same exact paper.”

Mr. Hsu denied helping Mr. Alvin in an inappropriate manner.

Mr. Broadus did not return a telephone call seeking comment. He would comment only through his lawyer, Don Jackson, who said Mr. Broadus committed no major N.C.A.A. violations and was prepared to return to his job as head coach.

“He has considered it to be his responsibility to assist them through their misdeeds, discipline them when necessary, nurture them when needed and assist them in their sometimes awkward progression into manhood,” Mr. Jackson said. “He makes no apologies for that. That is his responsibility as a coach and an African-American man.”

While Mr. Broadus awaits his fate, some in the Binghamton community would like to see a balance restored to athletics. “I hope that this university as well as others can use the report to remind us what can happen when a university puts winning athletic events over the well-being of the institution,” said Dennis Lasser, Binghamton’s former faculty athletic representative and an associate professor of finance.

This article has been revised to reflect the following correction:

Correction: February 15, 2010

Because of an editing error, an article on Friday about a critical audit of the men’s basketball program at Binghamton University misstated the year the team moved up to Division I. And the Sports of The Times column on Friday, also about the report, gave another incorrect year for the move. Binghamton became a Division I school in 2001 — not in 1991 or in 2006.

2010-02-20T08:13:00.001-06:00

Shaikh Muqbil bin Haadee Al-Waadi’ee (Autobiography)

Source: http://www.turntoislam.com/forum/showthread.php?t=2506

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Died 1422H: Imaam Muqbil bin Haadee Al-Waadi’ee

AUTHOR: Shaikh Muqbil bin Haadee Al-Waadi’ee (Autobiography)

SOURCE: Tarjamah Abee ‘Abdir-Rahmaan (pg. 16-29, with minor abridgement) [2nd Edition; 1999]

PRODUCED BY: Al-Ibaanah.com

I come from Waadi’ah, which is a place to the east of the city of Sa’adah from the valley of Dammaaj. My name is Muqbil bin Haadee bin Muqbil bin Qaa’idah al-Hamdaanee al-Waadi’ee al-Khallaalee, from the tribe of Aali Raashid. [1]

All praise due to Allaah, most of the people of Waadi’ah, who neighbor Sa’adah defend me and the Da’wah. Some of them wish to defend the Religion while others defend their tribal devotion. If it were not for Allaah first, then them, the enemies of the (Salafi) Da'wah, particularly the Shee’ah of Sa’adah, would not have left behind any signs or traces of us.

I will mention some examples of them for which I ask Allaah to reward them, one of which was when I faced severe opposition in the Haadee Mosque because I turned people away from the (Shiite) Da’wah there. So some men from Waadi’ah and others stood by me to the point that Allaah saved me through their hands. The Shiites desired to rule against me. This was at the time of Ibraaheem Al-Hamdee. And evil people amongst the Communists and Shiites raised their heads and imprisoned me for a period of eleven days during Ramadaan. About fifty of the youth from Waad’iah would come to visit me in prison during some of the nights, while another hundred and fifty of their men would also go to the prison caretakers during these nights, so much so that the caretakers got fed up and released me from jail, all praise be to Allaah.

Another example is that the enemies of the Da’wah would sometimes come to Dammaaj with their weapons, so the people of Dammaaj would drive them away and they would be forced to leave in humiliation.

Another example is during our journeys. When I would say: “We wish to travel”, they would compete with one other, may Allaah preserve them, to see who would accompany and guard me. So sometimes we would go out on some of our travels in about 15 cars!

During these days, the Da’wah was progressing in a superb manner because, all praise be to Allaah, I had grown older. Perhaps at this point I have reached about 62 years of age. So it was the calamities and the advice from those who love the Da’wah that drove me to have kindness and to not keep up with the enemies, who don’t have anything but insults and abuses.

Also, due to my teaching, writing and giving Da’wah, I was not able to find time to keep up with those enemies. So let them say what they want for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.

My Studies and Teachers:

I studied at school until I completed the school’s curriculum. Then a long time passed without me seeking knowledge since there was no one who would encourage me or assist me in seeking knowledge. And I used to love seeking knowledge. So I sought knowledge from the Al-Haadee Mosque but I was not assisted in that.

After some time, I left my homeland (of Yemen) and went to the sacred lands (Makkah/Madeenah) and Najd. I would listen to the speakers and be fascinated by their sermons. So I sought the advice of some of the speakers on what beneficial books I should buy? They advised me to get Saheeh Al-Bukhaaree, Buloogh al-Maraam, Riyaadh as-Saaliheen, and Fath-ul-Majeed, the explanation of Kitaab at-Tawheed. And they gave me copies of the textbooks from the Tawheed courses.

At that time, I used to work as a security guard in a building in Makkah, and so I would cling tightly to those books, and the material would stick to my head because what the people in our country did was the opposite of what was in these books, especially Fath-ul-Majeed. After some time had passed, I returned to my country and began to rebuke everything I saw that contradicted what was in those books, such as offering sacrifices to other than Allaah, building shrines over the graves, and calling unto the deceased. So news of this reached the Shiites and they began to censure what I was upon. One of them would say (the hadeeth): “Whoever changes his religion, then kill him.” Another one sent a letter to my relatives saying: “If you don’t prevent him, we will imprison him!” But after that, they agreed to let me enter the Haadee Mosque in order to study with them, so that they may (perhaps) remove the misconceptions that had clung to my heart.

So after that, I was admitted to study with them in the Haadee Mosque. The head of education there was the Judge Mutahhir Hanash. I studied the book Al-‘Aqd-uth-Thameen and ath-Thalaatheen Mas’alah, along with its explanation by Haabis. From the teachers that taught me there was Muhammad bin Hasan al-Mutamayyiz. One time we were discussing the subject of seeing Allaah in the Hereafter, so he began to mock and ridicule Ibn Khuzaimah and other Imaams of Ahlus-Sunnah, but I used to conceal my creed. Despite that, I was too weak to put my right hand over my left hand during prayer, and I would pray with my hands by my side. We studied the text of al-Azhaar up to the section on Marriage.

I also studied an explanation of the Laws of Inheritance from a large book that was above the standard level, but I did not benefit from it. So I saw that the assigned books were not beneficial, except for Grammar, since I studied the books al-Aajroomiyyah and Qatar an-Nadaa with them. Then I asked the Judge, Qaasim bin Yahyaa ash-Shuwayl, to teach me Buloogh al-Maraam. So we started it, but then we were disapproved of, so we left it.

So when I saw that the assigned study books were of a Shiite and Mu’tazlite nature, I agreed to only take from the books of Grammar. So I studied Qatar an-Nadaa several times under Isma’eel al-Hatbah, may Allaah have mercy on him, in the masjid that I would live in and he would pray in. And he would give us a lot of time and attention. One time, Muhammad bin Hooriyyah came to the masjid and I advised him to abandon astrology (tanjeem). So he advised the people there to kick me out of the study program, but they interceded on my behalf and he kept quiet.

Some of the Shiites would pass by me while I was studying Qatar an-Nadaa and say something with the meaning that education would not have any effect on me. But I would just remain silent and benefit from the books on Grammar. I did this until the revolution started in Yemen, when we left our country and settled in Najraan. There I studied with Abul-Husayn Majd-ud-Deen al-Mu’eed and benefited from him particularly in the Arabic Language. I stayed in Najraan for the length of two years. Then when I became sure that the war between the Republic party and the King’s party (in Yemen) was all for the sake of worldly reasons, I resolved to travel to the sacred lands (Makkah/Madeenah) and to Najd. I lived in Najd for one and a half months in a school for Qur’aanic memorization, which was run by Shaikh Muhammad bin Sinaan Al-Hadaa’ee. He was very hospitable to me because he saw that I benefited from the knowledge. And he advised me to stay for a while until he could send me to the Islamic University (of Madeenah). But the environment in Riyaadh changed for me and I decided to travel to Makkah.

I used to work whenever I found work, and I would seek knowledge at night, attending the lessons of Shaikh Yahyaa bin ‘Uthmaan al-Paakistaanee on Tafseer Ibn Katheer, Saheeh Al-Bukhaaree and Saheeh Muslim.

I would go over several books and there I met two noble Shaikhs from the scholars of Yemen:

First: The Judge, Yahyaa al-Ashwal. I would study Subul-us-Salaam of as-San’aanee with him and he would teach me any subject that I asked him about.

Second: Shaikh ‘Abdur-Razzaaq ash-Shaahidhee al-Muhwaytee. He would also teach me whatever I asked him about.

Then the educational institute in Makkah opened and I took the entrance exam with a group of students, and I passed, all praise be to Allaah.

The most distinguished of our teachers there was Shaikh ‘Abdul-‘Azeez as-Subayyal. I, along with a group of students from the institute, would also study with Shaikh ‘Abdullaah bin Muhammad bin Humayd, may Allaah have mercy on him, the book at-Tuhfah as-Saniyyah after ‘Ishaa at the Haram. He, may Allaah have mercy on him, would bring many points of benefit from Ibn ‘Aqeel and other scholars’ explanation. The lessons were above the level of my colleagues, so they began to slip away until he eventually stopped the class.

I also studied along with a group of students with Shaikh Muhammad as-Subayyal, may Allaah preserve him, the subject of the Laws of Inheritance.

After staying in the institute for some time, I left to go to my family in Najraan. Then I brought them to live with me in Makkah. We resided there together for the length of my studies in the institute and the Haram itself, which lasted six years.

The blessing of studying in the masaajid is well known. Do not ask about the friendly environment and relaxation we felt while in the masaajid. The Prophet (sallAllaahu ‘alayhi wa sallam) indeed spoke the truth when he said: “A group of people do not gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, angels surround them, mercy engulfs them, and Allaah mentions them to those by Him.”

So I would spend the day studying in the institute, and all of the lessons would assist my Creed and Religion. Then from after ‘Asr till after the ‘Ishaa prayer, I would go to the Haram and drink from the Zamzam water, about which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, it is a drink that satiates and a cure for diseases.”

And we would listen to the speakers that came to Makkah from different lands to perform Hajj or ‘Umrah.

From the teachers that we learned from at the Haram between Maghrib and ‘Ishaa was Shaikh ‘Abdul-‘Azeez bin Raashid an-Najdee, author of the book “Tayseer-ul-Wahyain fil-Iqtisaar ‘alal-Qur’aani was-Saheehain”, in which he has errors that we don’t agree with him on. He, may Allaah have mercy on him, used to say: “The authentic ahaadeeth that are not found in the two Saheeh Collections can be counted on one’s fingers.” This statement of his stuck to my mind since I had objections to it. This was all the way until I decided to write “As-Saheeh-ul-Musnad mimmaa laysa fis-Saheehain” after which I became more certain about the falsehood of his statement, Allaah have mercy on him.

However, he was a man of Tawheed, who had strong knowledge of the Science of Hadeeth and was able to distinguish the authentic from the weak and the defective from the pure with regard to hadeeth. What amazed me about him was that he would call people away from taqleed (blind-following), to the point that he wrote a treatise called “At-Tawaagheet-ul-Muqanna’” [Masked Deities of Falsehood]. So the government, and likewise some of the senior scholars, thought that he intended them by it. So the committee of senior scholars gathered together to debate with him. They said: “Did you intend us and the government with this book?” So he replied: “If you feel that you possess the characteristics that I mentioned in the book, then it includes you. And if you feel that you do not possess those characteristics that I mentioned in the book, then it doesn’t include you.” Thereafter, the book was banned from entering into the Kingdom. I was informed about this.

One night, he was asked to give a class, but it was as if to only test him. So he began his class with Allaah’s statement: “Follow that which has been revealed to you from your Lord and do not follow false gods besides Him. Little do you remember.” [Surah Al-A’raaf: 3] He followed that with numerous ayaat that prove the prohibition of taqleed (blind-following). After this, he was restricted from teaching at the Haram, and we ask Allaah’s aid.

And from my teachers at the Grand Mosque (Haram) of Makkah who I benefited from was Shaikh Muhammad bin ‘Abdillaah as-Sumaalee, for I attended his lessons for about seven or more months. And he was an ayah (manifest sign) in terms of knowledge of the narrators used by the two Shaikhs (Al-Bukhaaree and Muslim). I benefited immensely from him in the Science of Hadeeth. All praise to my Lord, since I started seeking knowledge, I didn’t love anything except knowledge of the Book and the Sunnah.

After I completed the intermediate and secondary levels of the educational institute in Makkah, and after completing all of my religious lessons, I moved to Madeenah to go to the Islamic University there. Most of us transferred to the Faculty of Da’wah and Usool-ud-Deen. The most distinguished of those who taught us there were: Shaikh as-Sayyid Muhammad al-Hakeem and Shaikh Mahmood ‘Abdul-Wahhaab Faa’id, both from Egypt. When vacation time came, I feared that time would go by wasted so I joined the Faculty of Sharee’ah, due to two reasons, the first of which was to acquire knowledge:

This was since some of the classes there were successive while others were combined. So it was a like a repetition of what we had studied in the Faculty of Da’wah. I completed both Faculty courses, all praise be to Allaah, and I was given two degrees. However, all praise be to Allaah, I give no regard to certificates; what merits recognition in my opinion is knowledge.

In the same year that I finished the two College courses, an advanced studies program opened in the Islamic University, which they called the Masters program. So I went for the interview exam and passed, all praise be to Allaah. The advanced studies course was on the Science of Hadeeth. All praise be to Allaah, I studied the subject that I loved the most. The most prominent of those who taught us there was Shaikh Muhammad al-Ameen al-Misree, may Allaah have mercy on him, Shaikh As-Sayyid Muhammad al-Hakeem al-Misree, and during the last part of my studies, Shaikh Hammaad bin Muhammad al-Ansaaree. On some nights, I would attend the classes of Shaikh ‘Abdul-‘Azeez bin Baaz in the Prophet’s Mosque (in Madeenah) on the subject of Saheeh Muslim. I would also attend the gatherings of Shaikh Al-Albaanee, which were specified to only the students of knowledge, in order to learn from him.

While I was in Makkah, I would teach some of the students of knowledge from the books Qatar-un-Nadaa and at-Tuhfah as-Saniyyah. And while I was in Madeenah, I would teach some of my brothers the book at-Tuhfah as-Saniyyah in the Prophet’s Mosque. Then I promised my Muslim brothers that I would hold classes on the Jaami’ (Sunan) of at-Tirmidhee, Qatar-un-Nadaa and Al-Baa’ith-ul-Hatheeth for them in my house after ‘Asr.

So a great wave of Da’wah spread from Madeenah, which filled the world in the time-span of six years. It was some righteous people who were ones who took on the task of financing it, while Muqbil bin Haadee and his Muslim brothers were the ones who took on the task of teaching their fellow brothers. As for traveling for the purpose of Calling to Allaah throughout all regions of the Kingdom, then this was shared between all of the brothers – the student of knowledge so that he can acquire knowledge and benefit others, and the common person so that he could learn. This was such that many of the common folk benefited and grew to love the (Salafi) Da’wah.

One of our Muslim brothers from amongst the students of knowledge was an Imam of a masjid in Riyadh. One time some people of knowledge rebuked him for using a sutrah. So he said: “We are unable to in front of you, but by Allaah, no one but a common person will get up to teach you the ahaadeeth of the Sutrah.” So he called a brother from the general folk who loved the Da’wah and had memorized the ahaadeeth of the Sutrah from “Al-Lu’lu wal-Marjaan feemataffaqa ‘alayhi ash-Shaikhaan.” So he got up and narrated these ahaadeeth, after which the opposers felt ashamed and stayed quiet.

After this, the blind followers and the scholars of evil began to set in motion, and the reason for this stirring of the blind-followers, who were considered scholars in the eyes of the people, was because whenever they would find a young student of knowledge amongst our students and they would use a hadeeth as proof, the student would say to them: “Who reported the hadeeth?” And this was something they were not accustomed to. Then he would say to them: “What is the status (i.e. grading) of the hadeeth?” This was something that they also weren’t accustomed to. So they would embarrass them in front of the people. And sometimes the student would say to them: “This is a weak hadeeth. There is so and so in its chain of narration and so and so declared him weak.” So upon hearing this, it is as if the earth would become constricted beneath these blind-followers. And they would then go about spreading lies that these students were Khawaarij, when in fact the brothers were not from the Khawaarij who make it lawful to shed a Muslim’s blood and who deem a Muslim a disbeliever on the count of sins.

However, there would occur some errors on the part of some of the new brothers, and this was because the beginner is almost always overwhelmed with excessive zeal. At that time, I was preparing my Master’s dissertation, when all of a sudden one night, before I knew what was happening, they arrested me and arrested almost one hundred and fifty others. Some people were able to escape, but the earth trembled between those who opposed and those who agreed with out arrest. We remained in prison for a month or a month and a half. After that we were set free, all praise be to Allaah.

Shortly after this, the treatises from Juhaymaan were released and a group of us were again arrested. [2] During the interrogation, they asked me: “Where you the one who wrote this?” What, Juhaymaan can’t write? So I denied this, and Allaah knows that I didn’t write it nor did I assist in any part of it. But after staying in jail for three months, an order was made for foreigners to be deported.

When I arrived at Yemen, I went back to my village and stayed there for a while teaching the children Qur’aan. Before I knew it, it seemed like the whole world was in an all-out battle against me. It was as if I had come out to destroy the country, the Religion and the rulership. At that time, I didn’t know any leader or tribal chief. So I would say: “Allaah is sufficient for me and the best of Guardians.” When things would get tight, I would go to San’aa or to Haashid or to Dhimmaar, and also to Ta’iz, Ibb and Hudaydah to give Da’wah and to visit the Muslims brothers.

After some days, some good-doers sent me my library from Madeenah. They sent the books to Sa’adah where the head of shipments there was malicious of the Sunnah. Some of our companions went to request the books from him, so he said: “Come back after Dhuhr, Allaah willing.” But he didn’t return after Dhuhr. Instead, some Shiites mobilized and requested the caretakers to confiscate the books because they were Wahaabbi books!

Do not ask about the monetary fees, hardships and injustice that occurred to me as a result of trying to get my books! Many of the brothers from the inhabitants of my country made great efforts to follow that up, including Shaikh ‘Abdullaah bin Husayn al-Ahmar, Shaikh Hazaa’ Dab’aan, the caretakers of the Guidance and Counseling Center, such as the Judge Yahyaa al-Fasayyal, may Allaah have mercy on him, and brother ‘Aa’id bin ‘Alee Mismaar. After a long difficulty, the people of Sa’adah sent a telegraph to the President ‘Alee bin ‘Abdillaah bin Saalih, so he assigned the case to the judge, ‘Alee as-Samaan. The judge sent me a letter and promised that he would turn over the library to me. And he said: “The people of Sa’adah are very strict. They call the scholars of San’aa disbelievers.” So I went to San’aa to get my books. Allaah decreed that my books arrive there while the judge ‘Alee Samaan was out of the country on a mission. So when some of the brothers went to ask for it, the head of the Ministry of Endowments told them: “These books need to be inspected.” So some of our Muslim brothers at the Center for Guidance and Counseling mobilized and went to request the books. So they said: “These books are under our jurisdiction. We must examine them, so whatever is upright, we will hand over to al-Waadi’ee and whatever violates the Religion, we will keep it with us.” So by doing this, they discovered that the books were in fact purely religious and turned the them over to me without inspecting them, so may Allaah reward them.

I brought the books into my country, all praise be to Allaah. And my close ones, may Allaah reward them, built a small library and a small masjid. And they said: “We will pray Jumu’ah here to avoid hardships and problems. Sometimes we would pray there with only six people present.

One time the governor Haadee al-Hasheeshi asked for me, so I went to Shaikh Qaa’id Majlee, may Allaah have mercy on him, who then called him and said: “What do you want from al-Waadi’ee?” He said: “Nothing, except to get to know him.” So he said: “We will look for him in his institute.”

In another instance, some other leader asked for me and so Husayn bin Qaa’id Majlee went with me to see him. He (Majlee) began to talk against the Shee’ah and explain to him that we call to the Qur’aan and the Sunnah and that the Shee’ah hate us because of that because they fear that the truth will come out about them, so this leader said: “Indeed, the Shiites have tainted the history of Yemen, so as long as your Da’wah (call) is as you say it is, then call to it and we are with you.”

After this I spent some time with my library. Only a few days had passed when some Egyptian brothers came and we started classes on some of the books of Hadeeth and the Arabic Language. After this, students continued to come from Egypt, Kuwait, the Sacred Lands (Makkah and Madeenah), Najd, ‘Aden, Hadramaut, Algeria, Libya, Somalia, Belgium, and other Muslim and non-Muslim countries.

The number of students has now reached between six to seven hundred students, amongst which are a hundred and seventy families.[3] And Allaah is the One who provides them with sustenance. And all of this is not because of our might or power, nor due to the amount of knowledge we have or because of our courage or eloquence in speech. Rather, this is something that Allaah willed to be. So He was the One, all praise to Allaah, that granted us this blessing.

[End of Translation of Shaikh Muqbil’s Autobiography]

His Death:

Shaikh Muqbil bin Haadee Al-Waadi’ee passed away on the 2nd of Jumaadal-Oolaa, 1422H (7/21/2001) due to a liver disease that he was suffering from for a long time, and due to which he traveled to America, Germany and Saudi Arabia during the last part of his life to seek treatment for. He was around seventy years of age when he died in Jeddah. His funeral prayer was held in Makkah and he was buried in the Al-‘Adl Cemetery near the graves of Shaikhs Ibn Baaz and Ibn Al-‘Uthaimeen, may Allaah have mercy on all of them.

The Scholars’ Praise for him:

Shaikh Muhammad bin Saalih Al-‘Uthaimeen said: “Tell him that I consider him to be a mujaddid.”

Shaikh Al-Albaanee said: “So degrading and belittling these two Shaikhs (Rabee' and Muqbil), who call to the Qur'aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires... If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah's refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back." [The Audio series Silsilah al-Hudaa wan-Noor: 1/851]

Shaikh Yahyaa al-Hajooree reported that Shaikh Rabee’ Al-Madkhalee said about him: “He is the mujaddid in the lands of Yemen” and that he said: “there can’t be found from the time of ‘Abdur-Razaaq as-San’aanee to this present day someone who established the Da’wah and revived it as the likes of Al-Waadi’ee.” [4]

--------------------------------------------------------------------------------

Footnotes:

[1] Translator’s Note: In her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said: “His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ She would supplicate for him to be guided, as several women who were around at that time informed me. Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.” [Nubdhah Mukhtasarah: pg. 18]

[2] Translator’s Note: This refers to Juhaymaan bin Muhammad al-‘Utaybee, a deviant from Saudi Arabia who took over the Grand Mosque of Makkah with hundreds of followers in 1979, and held it for several days, after which the senior scholars allowed force to be used in the sacred site of the Ka’bah in order to regain it. The Saudi National Guard subdued them about two weeks later after much blood was shed and casualties were lost on the part of the rebels and the Saudi army. The remaining dissidents that were captured were later beheaded. Shaikh Al-Albaanee (rahimahullaah) mentioned this Juhaymaan in his book as-Saheehah (5/872), saying: “…And like the followers of the Saudi Juhaymaan, who caused the fitnah in the Grand Mosque in Makkah at the beginning of the 1400’s (Hijree). He claimed that the awaited Mahdee was with him and sought from those present in the Mosque to give him bay’ah (allegiance). Some of the simple-minded, heedless and evil people followed him. Then Allaah put an end to their fitnah after they had shed much of the Muslims’ blood.”

[3] Translator’s Note: It must be re-emphasized here that this statement comes from the second edition of his autobiography, which was printed in 1999. Since then these numbers have continued to increase, such that in present times, the Shaikh's school, which is now taught and supervised by Shaikh Yahyaa Al-Hajooree has around 1000 students and 500 families, all praise be to Allaah.

[4] Translator’s Note: These quotes are from the book Nubdhah Mukhtasarah of Shaikh Muqbil’s daughter Umm ‘Abdillaah (pg. 46}

2010-01-30T11:20:00.003-06:00

Disclaimer

This weblog try to drew from many different ideas, cultures, religions, and methodologies that have helped to shape whom I am. I may differ with some of the authors of material I post or link I have here. My other blog "Islam is the Sunnah and the Sunnah is Islam" is more orienated toward the correct Salafi understanding of Islam.

I appreciate if anyone has can criticism with my blog that you bring it to me attention.

Khalil

2009-12-28T21:23:00.019-06:00

Death of Two Latino Callers to Islam: Sister Khadijah Rivera and Imam Benjamin Perez (May Allah Have Mercy on Their Souls)

By Khalil Al-Puerto Rikani

I just wanted to mentioned the fact that two Muslim da'is (callers) to Islam of Latino ancestry have died in the past two months. Inna lillahi wa inna alaihi raji'un (To Allah we come and to Allah we will return). I would also like to send my condolences to their families. The first was Sister Khadijah Rivera, the founder and president of P.I.E.D.A.D., who died on November 22, 2009. The second was Imam Benjamin Perez who was one of the oldest U.S. Latinos to convert to Islam. He died on December 8, 2009.

Sister Khadijah founded P.I.ED.A.D. which is an organization that was set up to help Latina Muslimahs. It originated in New York City in 1988. She eventually made her way to Florida. More recently, the organization redefined itself as an American / Latina organization. The following is a quote from the P.I.E.D.A.D. Yahoo! group about their organization at http://groups.yahoo.com/group/PIEDAD/?yguid=91787253 :

"In 1988 some sisters in NYC decided to dedicate themselves to dawah. We have distributed hundreds of Free Qurans and thousands of Islamic Literature. Held lectures at Colombia University , ISNA and other locations. Reverts to Islam unite...... PIEDAD is a support group for American/ Latino women. Al hamdulilah Islam is ever growing in the USA and every single major city has felt it. Latinos are reverting here as in Latin America and their families are joining in. Mashallah. We are a vital part of this revolution , just as the African Americans in the Sixty's during the time of then called, Malcolm X. Yes , this is our time and we are ready. Reverts have many hurdles to cross internally e.g. family, friends, and lifestyles . Only another revert can understand or support them without sounding condescending. Please feel to post dawah events or issues related to Latino American dawah efforts or education. This group is open to Everyone but our chapter PIEDAD meetings are only for sisters. MISSION STATEMENT 1. Dawah to Women and Hispanics One on one dawah soley to women www.piedadonline.com 2. Leadership training and Dawah Partners with Muslim women of America. www.MWAmerica.org 3. Community Service Supporters of Project Downtown to feed the homeless. www.projectdowntown.org "

I was not fortunate to have met her, but I am familiar with her dawah (calling to Islam), community support efforts, and activism. In December 2008 and February 2009, she went to UAE to seek knowledge of Islam with a program that the the UAE government set up to teach Muslims in the US their din (religion). (References: http://piedad-latinodawah.blogspot.com/2008/12/my-month-long-journey-to-uae.html and http://piedad-latinodawah.blogspot.com/2009/01/american-muslim-womens-leadership.html).

Furthermore, she was instrumental (with the help of P.I.E.D.A.D.) in getting support for Imam Yusef Maisonet's (a Puerto Rican chaplain in Mobile, Alabama) trip to Puerto Rico. His goal of going there was to build ties with Muslims on the island and see if he could aid dawah efforts on the island (reference: http://piedad-latinodawah.blogspot.com/2009/06/historical-trip-to-puerto-rico-unites.html).

Concering "Imam" Benjamin Perez, I met the brother once at a lecture on Latinos and Islam. He was sitting in the audience. We chatted for a just little after the lecture. A few weeks ago when I heard he was sick and dying, I wanted to call him and interview him about his life. However, due to the circumstances, I did not think it would have been appropriate. I feel it is very important for US Muslims, in general, and Latino Muslims, specifically to document our lives and history. If we do not then we will be wiped out of history or someone else will rewrite our story.

From what "Imam" Benjamin Perez (rahimahullah-May Allah have mercy on his soul) told me, he became Muslim around the 1950s (if I recall correctly) after he came to a Nation of Islam (NOI) event. He said he liked the food and so he joined (or some words to that effect). Now of course, the NOI is not a Muslim organization, but proto-Muslim (as Eric Lincoln in the book "Black Muslims" called them), a quasi-Muslim, pseudo-Muslim, hetorodox Muslim, unorthodox Muslim, so-called Muslim, or "Muslim" organization. So simply put, he was not a true Muslim at that time. So when did he accept true Islam? That part I do not know. It could have been in 1975, when the leader of the NOI Elijah Poole (Muhammad) died and W.D. Muhammad (rahimahullah) took over the organization and brought the followers into the fold of Islam (though not upon the Sunnah). But based on the time period that he enter the NOI, I would guess that he came to Islam much earlier than that.

I will say this, if he did indeed enter the NOI at the time that he says he did, he may have been the first Chicano and Latino/Hispanic to have entered an organization making a claim to Islam.

Furthermore, if he entered true Islam prior to the 1960s (which is highly likely as I have already stated), then he would be the very first U.S. Latino to have entered Islam. The earliest report that I know of U.S. Latinos entering Islam are of some New York-Puerto Ricans who entered Islam in the 1960s and 1970s. See my article entitled "Latino Conversion to Islam: From African-American/Latino Neighbors to Muslim/Latino Global Neighbors" at The LADO Newletter (http://www.latinodawah.org/newsletter/apr-june2k8.html#3) for more on my thesis on Latino conversion.

On another point, I do not know if he was an actual imam of a masjid. He may have used the title "imam" as a title of respect, since he was involved in dawah. From my discussion with him, I do not think he was a student of knowledge or sat with any of the ulama (scholars), and Allahu a'lam (Allah knows best). He was more of a dai' (caller) to Islam with a great love of Islam. May Allah reward his for his efforts, Amin.

His family has set up a blog that has been dedicated to him at http://imambenjamin.blogspot.com/ . If anyone would like to contact them or make a donation to his family, he/she can contact them there."

If I said anything that is correct it is from Allah, and if I said anything that is incorrect it is from myself and Shaytan; and I ask for Allah's forgiveness for that.

2009-12-20T10:58:00.001-06:00

East River Plaza in East Harlem

2009-12-19T20:10:00.005-06:00

Shaykh Abdullah Al-Ansari at Islamic Center of Nashville (ICN)

This is a clip of our brother, Shaykh Abdullah Al-Ansari at the Islamic Center of Nashville. He is a graduate of Imam Muhammad ibn Saud University in Riyadh. Below is a link the lecture that he gave at ICN a few weeks ago.

Khalil

http://www.ustream.tv/recorded/2665557

2009-12-18T23:32:00.002-06:00

Salafee Condemnation of the Fort Hood Shooting and a Disavowal of Anwar al-Awlaki

Check out the Abul-Hassan Maliki's speak on Fort Hood Shooting and on (milk)Shake Anwar Al-Awlaki at my other blog at:

http://ahlulhaqq.blogspot.com/

Khalil Al-Puerto Rikani

2009-12-05T13:33:00.004-06:00

Prof. Emeritus Richard T. Antoun stabbed, killed at Binghamton University by grad student: cops

I am saddened to hear that Prof. Antoun, professor of anthopology at SUNY-Binghamton, has been stabbed to death. Once again New York's Broome County is being tested by people who want to kill. Earlier this year, Binghamton made headlines when a person went crazy and shot up and killed about thirteen people and wounded four at the local immigration center. Prof. Antoun has done research and written several books about Bilad-ush-Sham (the Greater Syria). He was afilliated with the North African and Middle East Studies Program at SUNY-Binghamton. My condolences go out to his family. Inna li-llah wa inna ilaihi raji'un (To Allah we come and to Allah we return).

Prof. Emeritus Richard T. Antoun stabbed, killed at Binghamton University by grad student: cops

BY Leo Standora DAILY NEWS STAFF WRITER
Saturday, December 5th 2009, 4:00 AM

http://www.nydailynews.com/news/ny_crime/2009/12/05/2009-12-05_phd_candidate_kills_his_prof_judge.html

Prof. Emeritus Richard T. Antoun

A longtime Binghamton University anthropology professor known on campus as "a really nice guy" was stabbed to death in his office Friday by a grad student whose dissertation he was to judge, authorities said.

Cops said the as-yet unidentified attacker plunged a 6-inch kitchen blade into 77-year-old Prof. Emeritus Richard T. Antoun four times, puncturing his lung.

He was pronounced dead at Wilson Hospital in Johnson City.

The suspect was still in BU's Science 1 building when police arrived, tackled and frisked him.
When cops asked about Antoun, the witnesses said he replied, "Yeah, I just stabbed him."
BU's Web site described Antoun as a "sociocultural anthropologist" whose scholarly interests focused on comparative religion, Islamic law and ethics and "the sociology of dispute with respect to tribal law in the Middle East."

Professors and students said the mood in the building was one of shock and fear.
"It's scary as hell," Peter Knuepfer, an associate professor of geological sciences, told the Ithaca Journal. "It's another one of those things like the downtown shooting," where a rampaging gunman shot 13 people dead at the American Civic Association in April. "You think it happens somewhere else, but it happens here too."

The Science 1 building was to be closed for 24 hours after the stabbing. Student counselors were put on duty throughout the weekend.

President Lois DeFleur condemned the slaying as "an act of senseless violence" and Gov. Paterson said Antoun would "live on in his writing, his research and in his students, whose lives he forever changed."

lstandora@nydailynews.com

2009-11-02T18:16:00.009-06:00

Who Are the Moors?

Hey, folks. I have been thinking lately about the term 'Moor'.

You see this term is used a lot to describe the Muslims who lived in Spain. It has several different meanings, and it seems that 'Moor' is the most widely used term to describe the Muslims Al-Andalus (Muslim Spain). But what does this term really means. Beside a term to describe the Muslims of Al-Andalus, it is sometimes used to describe the individuals who are of mixed Arab and Amazigh (Berber) peoples of Northern Africa.

Those of you know who do not know Arabic may be suprised to find out that this term is not used in books written in Arabic - the official language used in Al-Andalus. Therefore, what did the people of Muslim Spain and Portugal (Al-Andalus) call themselves? What did Muslims from other lands refer to those people who inhabited Al-Andalus when Islam was dominated that peninsula?

One thing is for sure, and that is that the Muslims of Andalus (Andalusis) did not refer to themselves in terms as people do today. Race as we know it today was not conceived as we conceive it today. The closest concept was ethnicity. Many of the Muslim people were part of tribes, and may have see themselves as part of a tribe first. The concept of nationalism (wataniyyah of qawmiyyah) was not as it is today. The Westerner concept of the 'nation' as defined it a people and a common land with cleary defined borders did not exist until the Westphalian Treaties of 1648, and did not enter the Muslim lands until after Napolean invaded the Muslim lands.

The tribes were indeed the bases of loyalty for most in Al-Andalus. The 'state' was made up of alliances that were not necessarily limited to a specific piece of land. However, people did have a sense of being from a certain land or descended from a particular place. This, however, did not lead people to have extreme patriotism, nationalism, and racism as we have today.

There was also the identity of religion which was much bigger then it is nowadays. Muslims viewed themselves as member of an ummah (worldwide Muslim community). They regularly look at other people as being part of clearly defined religious communities.

Then there was the linguistic identity of Arabs and non-Arabs. The Quran and sayings of the Prophet Muhammad - sallallahu 'alaihi wa sallam - (May Allah mention him among His angels) explained that "there is not difference between an Arab and non-Arab...except by God-conciousness." Arabic is a blessed language since the revelation was brought down in this language and the Quran is preserved in that language. The Prophet Muhammad - sallallahu 'alaihi wa sallam - (May Allah mention him among his angels) defined an Arab by those who speak Arabic and not as an identity based on descent.

Another matter I would like to touch upon is the fact that Islamic Spain (Al-Andalus) was a country that had a diverse ethnic community. The main ethnic groups in Al-Andalus were ethnic Arabs, Amazigh (Berbers), White Europeans, and Black Africans. Most of these population of Al-Andalus were Muslim. There was also a large Christian and Jewish population to which their was great tolerance towards them.

Having said all of this, I realize that I have not anzswered the question of who are Moors. It seems that this term relates mainly to the Amazigh people who are of various races (black, whites, and tans). The terms also can also be expanded to several other tribes of North and West African. The term also spread in Europe and came to refer to all Black Africans and also any of the Muslim peoples. The use of the term in this expansive meaning is really where a lot of the confusion comes into play.

So what about the fact that the Moors never called themselves Moors? Well it is true that this term was not used during the Andalusi days. The Romans prior to the introduction of Islam to Iberia refered to the land south of Iberia as Mauritania and the people as 'Mauros'. In fact, the term originated with the Greeks who used the term 'Maurus'. But from my research, there is evidence that the tern originated in Africa.

So one fact that I think should not be overlooked is that the Muslim of Spain, despite their ethnic origins, refered to themselves as Muslims and also refered themselves as 'Andalusi'. The inhabitants of Al-Andalus were indeed Andalusi. Further, they never refered to themselves as Moors from what I know.

Viewing themselves as 'Andalusis' should not be confused with any modern concept of nationalism. It simply is a matter of attributing themselves to the land in which they lived. The term Andalusi is much more inclusive than the term Moor and much more relevant to the history of Al-Andalus.

2009-09-21T22:34:00.002-05:00

Speak Back

I am alway interesting in what the readers of my blog think about my blog. I appreciate all of you who make comments here. However, I know there that are still many of you out there who never make any comments. I would like to hear from all of you. What do you like about my blog? What do you dislike about my blog? What do you think should continue, and what do you feel I should change?

Khalil

2009-09-21T22:28:00.003-05:00

Eid-ul-fitr Festival in Clarksville Marks End of Ramadan Month of Fasting

By TAVIA D. GREEN

The Leaf-Chronicle
September 21, 2009

Sunday morning showers eased up as a group of about 60 Muslims trickled in beneath a pavilion in Rotary Park to celebrate the end of a month of fasting called Ramadan.
Muslim men, women and children hailing from Indonesia, Puerto Rico, Kenya, Bangladesh, India, Iraq and right here in Montgomery County greeted each other in Arabic and admired one another's beautifully decorated outfits before gathering to celebrate Eid-ul-fitr, an Islamic religious holiday.

For the local Islamic community, which is made up of about 50 families and growing, Eid-ul-fitr symbolizes the end of a period of self-sacrifice, deep meditation and thankfulness for what they have.

"'Eid' means 'festivities,' and 'fitr' means 'the break of fast,'" said Amena Mabrouk, a woman raised in the Islamic religion. "The holiday symbolizes the breaking of the fasting period. Eid is celebrated after fasting for the month of Ramadan as a matter to be thankful and show gratitude to God, Allah."

Worshippers took off their shoes and lined up in rows on blankets and carpets across the concrete pavilion floor.

Danny Salagado stood in front and led the group in Arabic chants and prayers. The congregation softly repeated the words and at times kneeled, sat or stood.

Salagado then gave the Identity of Muslims ceremony, a speech in Arabic and English that reminded the worshippers of the teachings of Allah and the way Muslims should live their lives.

A recent convert
It was her first Eid-ul-fitr celebration for Courtney Stewart, an Austin Peay State University student who marked the occasion by publicly converting to Islam.

Stewart, 19, began serious learning about Islam only two months ago while on campus.

"I was ordering a pepperoni pizza for a Muslim friend and they explained they didn't eat pork, and that led to explaining more Islamic beliefs. I started reading the Quran and started learning, and it all came from asking about pepperonis," Stewart said.
Stewart, who said she was raised in a strong Christian family, said her decision has put a strain on family relations.

"When I told them I was learning, most of them had written me off as not being family anymore," Stewart said. "This is a strong enough thing, and if they are not going to support me in my happiness, I will support my Muslim brothers and sisters."

On Sunday, she publicly gave her statement of faith, where she said there is no god but one god and Muhammad is his messenger.

Breaking the fast
Stewart said although she was not yet a Muslim, she participated in Ramadan and fasted. She said the experience strengthened her faith.

"It's a hard struggle, and you have to be very dedicated," Stewart said. "I thoroughly enjoyed it. ... You feel thankful, and you don't take food for granted. We fast because there are others around who don't get to eat all day, and you do not take food for granted."

Mabrouk said Ramadan is essential to cleansing and drawing closer to Allah.

"The purpose of the fast, or Ramadan, is to cleanse the human soul by remembering god, Allah, by doing worship," Mabrouk said. "When you're hungry and have nothing, you remember God more. That's the only thing to turn back to ... to feel what the poor feel and to appreciate what we have because you don't realize what you have until it's taken away."

Mabrouk said this year was one of the longest fasting periods, lasting from sunrise to sunset, which began at about 7:30 p.m. Mabrouk said nothing was consumed, including water or food.

"It elevates the level of our faith in that month," Mabrouk said.

Feasting on fine foods, gift giving and fellowship are all part of the Eid-ul-fitr celebration.

The week after the celebration has a special meaning for Muslims — they can fast for another week to have their sins forgiven for the previous year.

"It keeps me grounded," Mabrouk said about the fast and celebration. "You don't own yourself to decide the way you want. You belong to Allah. ... It is the mentality of a Muslim woman and man that keeps us grounded."

2009-09-19T12:40:00.004-05:00

Eid Al-Fitr Announced

Alhumdulillah, the moon has been sighted in in Australia and Saudi Arabia. According to world sighting that would make tomorrow (Sunday, September 20, 2009) Shawwal 1st and Eid Al-Fitr. For those who follow local sighting, I do not know if there will be anyone in the US going out and looking for the moon since most masajid are following the calculation the would put out by the Fiqh Council. The Fiqh Council has already declared Sunday as Eid Al-Fitr.

See http://www.fatwa-online.com/news/0090919.htm for more on the sighting in Saudi Arabia.

TaqabbAllahi minna wa minka (May Allah accept from us and from you).

Khalil Al-Puerto Rikani

Source: http://www.fatwa-online.com/news/0090919.htm

2009-09-06T07:21:00.007-05:00

The Latino Crescent: Latinos make a place for themselves in Muslim America

By, Lyndsey Matthews

The Brooklyn Rail

September 2009

Reference: http://www.brooklynrail.org/2009/09/local/the-latino-crescent

Ponce de Leon Federal Bank, Pan Con Todo restaurant, and the Made In Colombia boutique line the sidewalk on Bergenline Avenue, which runs through the center of Union City, New Jersey. Flags from Puerto Rico, Mexico, and the Dominican Republic hang proudly in storefronts. Miniature Honduran flags dangle from the rear view mirrors of cars parked on the thoroughfare. More than 60 percent of Union City’s population is Latino. You don’t have to speak English to live here.

Just off Bergenline, there is a stately columned building that used to house the city’s Cuban community center, once a popular venue for traditional Hispanic celebrations like quinceañeras, the 15th birthday parties of Latina girls. Late one Sunday afternoon, three young women wearing traditional Muslim hijabs, or headscarves, stand on the steps of what for the past 17 years has been the Islamic Educational Center of North Hudson.

The North Hudson Islamic Educational Center’s building crest now reads “Allah” in Arabic. Of the thousands who worship here weekly, over a hundred are Latino. Photos by Lyndsey Matthews.

Another woman wearing a hijab rushes up the stairs of the mosque frantically murmuring to herself, “Empanadas, empanadas, empanadas!” as if to remind herself to pick up the savory Latino pastries for the crowd waiting inside. “Empanadas!” Shinoa Matos, one of the three women on the steps, responds excitedly. “I’m very hungry,” she says as her attention turns towards the inside of the building. The Sixth Annual Hispanic Muslim Day event is about to begin.

Unlike churches and synagogues, mosques do not keep rosters of their worshipers. Where one goes to pray is more fluid in the Islamic tradition. Matos estimates that of the thousands of people who pray at the Union City mosque in any given week, more than 100 are Latino. “Just like how there are Albanian mosques in Albanian neighborhoods,” she explained, “we are a Latino mosque because we are in a Latino neighborhood.” Islam, however, discourages differentiation among ethnic groups, she said, so Muslims try not to do it.
Inside the mosque the aromatic scent of steaming empanadas, spiced beef stuffed inside shells of puffed pastry, inundates the first floor auditorium. About a hundred people of various ages mingle around a dozen round tables covered with white plastic cloths and topped with cream-colored ceramic vases holding bouquets of purple silk pansies. Grandmothers coo over infants while a group of young men plug a laptop into the sound system and the Middle Eastern sounds of nasheed, a traditional form of Muslim music, begin to emanate. There are more women than men, and only a few women are not veiled. By what seems like an act of natural separation, the men sit on the left of the auditorium, the women on the right, with a few scattered in between.

Eventually Ramon Omar Abduraheem Ocasio comes to the front of the auditorium to give the keynote speech. He is a family man who found Islam in Harlem in the 1970s and reared his six children as Muslims. He describes what it was like in those days to be ostracized in the neighborhood’s mosques, which members of the Nation of Islam dominated.

Before Hamza Perez found Islam, he dealt drugs. Today he performs with his brother, Suliman, in a Muslim hip-hop group. Photo by Jennifer Taylor.

Ocasio is one of the 44 million Latinos living in the United States who constitute the nation’s largest minority population, according to 2007 U.S. Census estimates. This, plus the rapid growth in the number of adherents to Islam in the United States, has given rise to the relatively new demographic of American Latino Muslims. In 1997, the American Muslim Council identified some 40,000 Hispanic Muslims in the country, a number that had swelled nine years later to a reported 200,000. A 2008 study by the Pew Forum on Religious and Public Life put the number of Latino Muslim U.S. residents at four percent of all Muslim U.S. residents. The figure represents a tiny minority within a tiny minority—just over half of one percent of the U.S. population—and a somewhat surprising one. Latinos have long been associated with the Roman Catholic church and more recently, the evangelical Christian traditions. All the same, it is not unusual for Americans to change faith for another denomination, an entirely new religion or no religion at all. For example, of the nearly one in three Americans raised as Catholics, fewer than a quarter still consider themselves Catholic.

Although Islam has not permeated Latino culture to the extent it has black culture—24 percent of Muslim Americans are black—its influence is evident. The Spanish-language telenovela “El Clon” (The Clone) often has its characters discussing Islam and the prerequisites to become a Muslim. The appeal, Latinos who have converted say, comes from their search for a simpler and more intimate experience of God. They find the Muslim emphasis on family and conservative values familiar and beyond that, Latinos often share neighborhoods with black and immigrant Muslims, and in turn develop strong ties as neighbors, friends, and co-workers.

Diverse is the best description of Latino adherents to Islam in the United States. They include Ocasio and his children; his close friend Ibrahim Gonzalez who co-founded one of the nation’s first Latino Muslim organizations with Ocasio; Hamza Perez, an ex-drug dealer who performs in the Muslim hip-hop group Mujahadeen Team, and young mothers like Matos and Fatimah Vargas. They and many others tell of hard-won but growing acceptance, not only by non-Latino Muslims but by their own non-Muslim family members as well.

The pale blue balloons floating on strings above a dozen or so round tables scattered about the room matched Alex Robayo’s baby-blue collared shirt. As the Hispanic Muslim Day emcee, he spoke in both Spanish and English and mostly directed his remarks to the non-Muslims in the crowd.

“Are there any Catholics in the room?” he asked. A young dark-haired woman with a copy of El Coran, the Qu’ran in Spanish, resting on the table in front of her, quietly raised her hand and cringed slightly under the attention turning her direction.

Repeatedly, Robayo stressed the similarities between Christianity and Islam—the belief in one God, and the many common prophets, including Jesus. Many converts say that they find the Christian idea of the Trinity complicated and that the monotheistic simplicity of the Islamic concept of tawheed—the “one true oneness of God”—has great appeal.

“You may say in Spanish ‘dios,’ in English ‘God,’ in Arabic ‘Allah,’” Robayo told the crowd. “Is dios and God different?”

“Dios es grande,” he said.

Robayo shared a story about his mother, a Roman Catholic, whom he picks up after Mass most weeks. While there, he admires the beauty of the statues of Jesus and the saints, but appreciates that in Islam there are no images. Robayo likes the notion of a direct, unmediated conversation with God that Islam promotes, a straightforward approach that appeals to many Islam converts.
Robayo is followed by a series of six speakers, punctuated by a martial arts demonstration with swords—“ninjitsu”—from Puerto Rican Muslim Yusef Ali Abdullah and his students. Speaker Yusef Calderon talked movingly of his commitment to Islam. “There was something so unique and simple with this faith,” he said, highlighting the straightforwardness of the Muslim act of prayer. “This simplicity,” he said, “is what brought me to the way of happiness.”

Ocasio spoke last, telling the story of his Muslim declaration of faith, shahada, at the 125th Street mosque in Harlem back in 1973, along with his friend Ibrahim Gonzalez when they were teenagers. He recalled how lonely their path to happiness was at a time when Puerto Ricans were not so warmly welcomed in the Harlem mosques dominated by non-Latinos. The two friends learned never to greet each other in Spanish. It was as if, as Gonzalez said later, these Muslims had a right to “decide what the rules are.”

“We were so embracive of our Latino roots that some interpreted it as being separatist,” he said. “We were baffled that in such a multi-cultural environment that people would object to us speaking Spanish.” According to Ocasio both he and Gonzalez found it difficult to embrace their Hispanic background and practice their new religion at the same time. Gonzalez not only had problems at the mosque, but at home. His parents greeted his conversion “with some curiosity,” but his mother was always more open to his decision than his father. Eventually, his parents came around and he and Ocasio found more acceptance at a mosque in Newark, where other Hispanics were already worshipping. That encounter led Ocasio and Gonzalez to found the Alianza Islamica in 1975 in their own East Harlem neighborhood with a few other friends. It became one of the United States’ first Latino Muslim organizations and a place, Gonzalez said, that “drew our hearts together.”

They helped form the Alianza to venerate the historical precedence of the Moors, Muslims from northern Africa, in Spain from the 8th to 15th centuries. Gonzalez explained the cultural attachment of the Spanish Caribbean both to Africa and Spain through the Moorish influence. Even parts of the Spanish language derive from Arabic. “We’ve dug a little deeper into our roots,” Gonzalez said. The Alianza teaches Latinos about Islam without any of its typical Middle-Eastern cultural attachments with a goal of educating Latinos about Spain’s Muslim past—“a part of their history that many have not learned,” Gonzalez said.

The imam of the Union City mosque is Muhammad al-Hayek. He is not a Latino but often emphasizes to Latino worshippers how Islam can be seen as “reclaiming your original state.” Like the members of Alianza, al-Hayek uses the term “reverted,” instead of “converted.” “That’s better for Islam,” he said, smiling kindly.

Today the friends feel no need to be apologetic about speaking Spanish in the mosques in which they worship. “I know that I’m doing nothing wrong,” Gonzalez said. The Alianza no longer has a physical address and its activity slowly faded away around 2005. A new generation of Latino Muslims have taken over from their parents and now organizes events through Google groups, calling itself the Tri-State Latino Muslim Organization. Its founder is one of Ocasio’s sons.

Conversion to Islam is also taking place in the projects and in prison. Before Hamza Perez discovered Islam, he dealt drugs in the projects of Worcester, Massachusetts and had no use for religion. These days he performs with his older brother, Suliman, in the Muslim hip-hop group M-Team. M-Team is short for Mujahideen Team, which in Arabic stands for “someone who struggles in the cause for God.” As musicians, the brothers deftly blend musical influences from their Puerto Rican background with their Muslim identity, creating hip-hop that focuses on poverty, injustice and race. As Hamza explains it, a mujahid is not only a holy warrior engaged in jihad. “You can be a mujahid against drugs and alcohol. You can be a mujahid to speak out for truth.”

“Music is a struggle. Hip-hop is a struggle,” Hamza said, speaking of the extravagant lifestyle typically associated with mainstream hip-hop culture. “You can’t just do it for glamour or for showing off or being in love with the sound of your own voice.” Instead, Hamza and his brother use their music to promote a positive Muslim message.

Hamza was not always a devout Muslim. Hamza and Suliman, who is two years older, grew up in Brooklyn’s Sunset Park neighborhood until they moved to Puerto Rico in 1984 to live with their grandmother. “We [were] getting into trouble at an early age in New York so my mom wanted to get us out,” Hamza said.

The brothers were raised around Christianity in a family that was religious, but never as devout as Hamza is today. His parents “were kind of ‘whatever’ with it,” Hamza said, remembering that his mother only attended Catholic services every once in awhile.

When Hamza was 12 years old, he returned from Puerto Rico to live with his mother, who had moved to Plumley Village, a public housing project built in 1972 in downtown Worcester. At age 15, he found himself hooked on heroin-laced marijuana and was bouncing back and forth between Massachusetts and Puerto Rico. By the time he was 16, he was dealing drugs in Plumley Village with a crew of young dealers. Within a year, he could afford his own apartment. “It still never made us happy. No matter how much money we had, no matter how much drugs we used. It still never made us happy,” he said. In 1998, his roommate and drug-dealing partner, Louis Jijon, a member of the Latin Kings gang, went missing.

“Word in the projects was that he got kidnapped by some Arabs—we were laughing about it,” Hamza recalls, until one day he saw a Muslim man standing outside of a store.

“Yo, you know my friend named Lou?” Hamza asked the man.

“No,” he replied. “I know Luqman.”

Although Hamza took it as a joke, he soon saw Louis walking towards him dressed in white. “He became Muslim,” Hamza said. “He was my crime partner—just seeing him with his life changed like that had a big impact on me.”

Influenced by his friend’s conversion, Perez soon performed his own shahada. Eventually many members of Hamza’s family converted to Islam as well, including his aunt, cousin, Suliman and his wife and his wife’s brother. Another 55 or so people from Plumley Village did the same. “It was like a chain-reaction,” Hamza said.

After he converted, Hamza quit dealing and doing drugs “cold turkey.” To signal his transformation, he returned to all his familiar haunts dressed in traditional Muslim garb and passed out Muslim information. Although Hamza and Suliman’s legal names remain Jason and Juan, they adopted Muslim names to cement their new identities.

What drew Hamza to Islam he said, was the way it allowed him to adhere to Islamic laws and while preserving his own Puerto Rican culture. “Everybody has their own Islamic flavor—Africans with their colorful garments, Saudis with their all-white garb.”

Before their conversion, the brothers rapped in another politically conscious hip-hop group called FOESL, an acronym for the “Force of the Educated Slave.” They performed locally in Massachusetts and self-released an album called “Planet of the Apes.” Eventually, the group became M-Team, which has reached a wider audience through the support of their label, Remarkable Current, a Muslim hip-hop imprint based in California.

While the brothers devote a significant part of their lives to their music, they often view it as secondary to their duties serving their community. After Hamza’s conversion, he began working with at-risk youth—a group he has always identified with—through a self-designed social service curriculum called the SHEHU Program (Services Helping to Empower and Heal Urban communities). The acronym means “teacher” or “leader” in many Muslim communities, and is another word for sheik. The brothers gained experience for creating these programs when they were younger and worked with youth at various summer camps.

In 2004, they moved to Pittsburgh when SHEHU caught the attention of the Sankore Institute of Islamic African Studies and its directors asked the brothers to run some of the programs in their community. The Sankore Institute is an independent school with teachers based all over the United States. Its Pittsburgh headquarters houses its main project: collecting, translating and preserving rare and fragile African manuscripts. The school has collected and digitized more than 2,000 of them. Pittsburgh has “one of the highest murder rates in west Pennsylvania,” according to Hamza. The Institute now acts as the intellectual branch of SHEHU.

Hamza runs his life skills programs for teens of all religious backgrounds in schools, YMCAs, and Boys and Girls Clubs, teaching them about anger management and healthy relationships using the traditional curriculums from the translated manuscripts. SHEHU also has a prison outreach program three days a week in which some 90 inmates participate.

As an offshoot of SHEHU, Hamza’s own experience as a drug dealer led him to found the 30 Below program with his old friend from the projects, Luqman Salaam. It specializes in drug dealing prevention. Named after the hierarchical nature of drug-dealing operations, the program discourages the glorification of drug dealing rappers and gangsters and hopes to guide them along a better path.

Before Fatimah Vargas discovered Islam in the years before 9/11 she said she “did not know the difference between a Muslim and a Hindu.” Born into a Dominican family in New Jersey with the name Marleny, Vargas was a single mother by the time she turned 18. A group of former Pakistani co-workers provided her first exposure to Islam. “Their character amazed me,” she recalls, because they did not look at the scantily clad women going to the beach during the hot New York summers. Eventually she checked out a copy of the Qu’ran at the public library and read it in secret in the middle of the night. When she read the first few lines she said she knew immediately, “This is it.”

When she told her brother, “He was very upset,” she said. Her mother noticed a change in her daughter when Vargas started dressing more conservatively but did not initially understand why. “I used to dress very inappropriate—to say the least,” Vargas said. These days she conceals her hair behind a hijab and the only skin she shows is her delicate hands and face. Eventually she told her parents about her conversion. “That was horrible,” she remembers. Her parents had preconceived misconceptions about Islam and her mother warned that if she converted she would become a terrorist and marry Osama bin Laden. “I couldn’t hurt a roach, how could I kill a human?” Vargas protested. When she married her husband, a Puerto Rican Muslim, she did not get her parents’ approval.

Ocasio’s wife, Faiza Ocasio, encountered similar resistance from her family when she first converted. Her mother was angry and continued to serve her pork dishes, even though her new religion restricted her from eating the meat.

When September 11 occurred, Vargas knew that it wouldn’t help others accept her new religion. She struggled to convince others that being Muslim was something very different than being a terrorist. These days, her parents have accepted her choice to be Muslim, which she thinks is the best thing that could have ever happened. They are actively involved in her life now, as she and her husband rear their three children, ages 9, 8, and 4, as Muslims.

The Ocasios’ six children, like Vargas’, are a rare sector—just 10 percent—of the Latino community in the United States, in that they were were born and raised as Muslims. In New York, this community has also reached a third generation: there are five Ocasio grandchildren who will also grow up in the Muslim faith. Though the Ocasios struggled to embrace their Latino culture in the African-American dominated mosques of the 1970s, their children’s experience growing up as Latino Muslims have few vestiges of the dual-identity conflict their parents experienced. They are proud of both their heritages.

The Ocasio children range in age from 15 to 33. They are practicing Muslims who grew up in New York’s Black Muslim world. They attended the Al Madrasa al Islamiya, a predominantly African American Muslim school in Brooklyn, where their mother teaches, until they went to high school. Sultana, 29, the third daughter of the Ocasio children, described her desire to assimilate as a Latino Muslim minority. “I always wished I was darker,” she said of her childhood. She wanted to fit in with her African-American classmates who were part of a culture where the mantra “Black is beautiful” was revered. “I wanted to be more black,” she remembers. “Hip-hop was cooler than rock ‘n roll.”

Many of Sultanas childhood classmates and friends called their dads “abby,” a slang term for father in Arabic. One time she tried calling her father this. “You call me papi,” he shot back, reminding Sultana that his family did not need to change who they were as Puerto Ricans because they were Muslim too.

Though Sultana felt different from her black counterparts in grammar school, she encountered a whole new sense of not belonging when she joined the Muslim Student Association at Baruch College, from which she graduated with a degree in political science and sociology in 2008. There she went through a culture shock interacting directly with Arab and Pakistani classmates who were often more reserved than her “more colorful” Latino friends. Many of her peers assumed she was Egyptian “until I opened my mouth,” she said. She had to adjust once more to being a minority within a minority. But despite the initial confusion, her experiences with non-Latino Muslims in no way mirror those of her father at mosques in the 1970s.

Many West Africans “transform” themselves, Sultana said, to symbolize their adherence to the faith, dressing in traditional Arabic dress. They’re adopting cultural traits, not religious ones though, Sultana pointed out. It is important to her family to separate religion from culture. They do not need to be one and the same. “Being Puerto Rican is important to me, but not as important as being Muslim,” Sultana said.

Today Sultana works in the Bronx for the Muslim Women’s Institute for Research and Development, coordinating ESL classes. The Institute also runs a halal food pantry open to the entire community, in addition to many other services. Working in social services runs in the family. Her mother used to be a social worker in the Islamic Family Services before she became a teacher.

Sultana also has experienced bewilderment from non-Muslim Latinos about her religion. When some Puerto Rican immigrants find out that Sultana is both Puerto Rican and Muslim, they ask her, “Why in the world are you Muslim?” she said. They find her choice radical, but she tells them, “I like this—this is something I feel is right.”

Though the Latino Muslim community shows continued potential for growth as evidenced by new leadership, and increasing acceptance within their ethnic and religious communities, their numbers remain just “sprinkles,” in Sultana’s words, in many Islamic communities. “There’s no Puerto-Rican Malcolm X,” Sultana said, unsure of how or if her people will ever become a unified group within the faith.

As evening falls over the Sixth Annual Hispanic Muslim day and Imam al-Hayek brings his remarks to an end, someone approaches him to tell him that a middle-aged woman who goes by Angela wishes to declare shahada. Angela became interested in Islam when her son converted. She likes how Islam affected him and his behavior, she says. He’s become a man now. Prepared to assert her new faith publicly Angela comes to the front of the room and recites in Arabic, “Ash-Hadu AnLa Ilaha Illa-Allah Wa Ash-Hadu Anna Muhammadan Rasul-Allah”. In English, it means “I witness that there is no god but God and I witness that Muhammad is the Messenger of God.” As she finishes, the entire room erupts joyously in unison, “Allah Akbar,” “God is great.” And their community increases by one more.

Photos 1-3 by Lyndsey Matthews.

Photo 1: Just off Bergenline, the North Hudson Islamic Educational Center is home to a small, but growing Latino Muslim community.

Photo 2: The North Hudson Islamic Educational Center’s building crest now reads “Allah” in Arabic. Of the thousands who worship here weekly, over a hundred are Latino.

Photo 3: No commentary.

Photo 4: Before Hamza Perez found Islam, he dealt drugs. Today he performs with his brother, Suliman, in a Muslim hip-hop group. Photo by Jennifer Taylor.

2009-09-05T13:10:00.009-05:00

Ramadhan 2009 in Clarksville, Tennessee

By Khalil Al-Puerto Rikani

Alhumdullah, this is the second year that the Islamic Center of Clarksville is holding iftar dinner at the L&N Train Station in Downtown Clarksville. The iftar is held on Friday and Saturday. The iftar is followed by taraweeh prayer. This is a great time of year when you see many of the Muslims come out. Once the adhan is called, we quickly break our fast with dates, and then we have some small items (fruit salad, samosa, etc) to eat. Then we pray the maghrib prayer. We have some rugs to use at his place, since it is not a regular masjid. The price to get this place was very steep, but alhumdullah some brothers from the community are flipping to bill.

I am glad to see all of the brothers from the community and their family come out. The Clarksville community is very diverse. There are Palestinians, Egyptians, African Americans, Bangladeshis, Pakistanis, Puerto Ricans, White Americans, and Panamanians. There is about at least two from the above mentioned ethnic groups. On the social level, it is also diverse. There are professors, soldiers, doctors, businessmen, students, barbers, and other professions represented.

After the maghrib prayer, we wait to get the cue from the sisters to go and get some dinner. At the L&N Train Station, there are two main halls and a small hall between the two. The first one is the place of prayer and the second one is mainly a place for eating. One thing I greatly hate (for the sake of Allah) is the fact that we are in very close proximity to the sisters. Alhumdullah, I and some (not all brothers) try and take our food back to the musallah (prayer area) or pray with our backs toward the women so as not to cause any fitnah.

After we eat, it is usually time to pray. Since there is no imam in our community the president of the executive board Dr. Ahmad Joudah usually leads the Isha' prayer. Then I and/or a Palestinian brother named lead the salaah. We usually pray four rakaat each, but today he prayed the whole eight. Dr. Joudah finishes off the prayers by praying two rakaat shafi' and one witr. The last rakah includes dua (supplications).

Tomorrow there will be a fund raising iftar at Austin Peay State University (Morgan University Center, Room UC 303 & 305). The price is $25 for singles and $50 for families. The money is to help for the price of the masjid that the community is tryingto build. The main speaker will be an "uncle" from my wife's country (Kenya) - Dr. Awadh Binhazam from Olive Tree Education at Vanderbilt University in Nashville, Tennessee.

Anyone in the Middle Tennessee/Western Kentucky area who would like to go can RSVP by calling Mohsun Ghias at 931-237-1050.

The photos used in this post where extracted the following website:
http://rolandontheriver.activerain.com/post/1006528/the-last-train-to-clarksville-l-n-train-station

Bruce Lee vs Kareem Abdul Jabbar

2009-08-15T10:31:00.001-05:00

THE AL SHARPTON SHOW: AFRO-RICANS IN AMERICA (Part 5)

2009-08-08T23:30:00.003-05:00

THE AL SHARPTON SHOW: AFRO-RICANS IN AMERICA (Part 4)

2009-08-08T23:30:00.001-05:00

THE AL SHARPTON SHOW: AFRO-RICANS IN AMERICA (Part 3)

2009-08-08T23:21:00.001-05:00

THE AL SHARPTON SHOW: AFRO-RICANS IN AMERICA (Part 2)

2009-08-08T23:09:00.003-05:00

THE AL SHARPTON SHOW: AFRO-RICANS IN AMERICA (Part 1)

2009-08-08T23:09:00.001-05:00

Felipe Luciano talks about politics, race, history, and other things. If you do not like controversy please skip this post.

2009-08-04T22:59:00.004-05:00

BLACK PRIDE: LATIN AMERICA NEEDS ITS OWN CIVIL RIGHTS MOVEMENT SAYS THE WORLD-FAMOUS RAPPER

I found this article at Professor Raquel Rivera's website. It is from the Puerto Rican rapero and reguetónero on the topic of race in Latin America and Puerto Rico in particular. While I do not support all of his views in this article, I think it sheds light on how race is viewed from AfroBoricuas.

BLACK PRIDE: LATIN AMERICA NEEDS ITS OWN CIVIL RIGHTS MOVEMENT SAYS THE WORLD-FAMOUS RAPPER

Tego says skin color's still a major issue for Latinos.

By TEGO CALDERON
New York Post
February 15, 2007

http://www.nypost.com/seven/02152007/tempo/black_pride_tempo_tego_calderon.htm

Just this morning, I was listening to radio host Luisito Vigeroux talking about a movie project that I am working on which co-stars Mayra Santos Febres and he was saying, "Her? She's starring in it?"

Questioning her Black beauty.

I remember, too, when Celia Cruz died, a newscaster, thinking she was being smart, said Celia Cruz wasn't black, she was Cuban. She was pretty even though she's black.

As if there is something wrong with being black, like the two things can't exist simultaneously and be a majestic thing. There is ignorance and stupidity in Puerto Rico and Latin America when it comes to blackness.

In Puerto Rico, Spike Lee's "Malcolm X" was only shown in one theater and unlike all the other movies shown here, there were no subtitles. It's as if they don't want the masses to learn.

But it's not just here - in Puerto Rico - where I experience racism. When I lived in Miami, I was often treated like a second class Boricua. I felt like I was in the middle - Latino kids did not embrace me and African American kids were confused because here I was a black boy who spoke Spanish. But after a while, I felt more embraced by black Americans - as a brother who happens to speak Spanish - than other Latino kids did.

Because I am well known, sometimes I forget the racist ways of the world. But then I travel to places where no one knows Tego Calderón I am reminded.

For instance, when I travel first class, the stewardess will say, "Sir, this is first class," and ask to see ticket. I take my time, put my bags in the overhead, sit, and gingerly give them my ticket, smiling at them. I try not to get stressed anymore, let them stress themselves.

And the thing is that many white Puerto Ricans and Latinos don't get it. They are immune to the subtle ways in which we are demeaned, disrespected. They have white privilege. And I've heard it said that we are on the defensive about race.

Those things happen and it's not because of color, Tego, but because of how you look, how you walk, what you wear, what credit card you have. Then, they spend a couple of days with me, sort of walk in my shoes, and say "Damn negro, you are right."

When I check into hotels and use my American Express they call the credit card company in front of me saying the machine is broken. This happens a lot in U.S. cities but it's not because there is more racism there, it's because they don't know me. When I'm in Latin America, I am known, so it's different. That is not to say that there is less racism. The reality for blacks in Latin America is severe, in Colombia, Venezuela, Peru, Honduras ...

Puerto Rican (and Latin American) blacks are confused because we grow up side by side with non-blacks and we are lulled into believing that things are the same. But we are treated differently.

My parents always celebrated our history. My dad always pointed things out to me. He even left the PIP (Pro-Independence Party) because he always said that los negros and our struggle was never acknowledged.

Maelo (Ismael Rivera) and Tite Curet did their part in educating and calling out the issues. Today, I do my part but I attack the subject of racism directly.

It makes me so happy to see Don Omar call himself el negro and La Sister celebrate her blackness. Now it's in fashion to be black and to be from Loiza. And that is awesome, it makes me so happy. Even if they don't give me credit for starting the pride movement, I know what I did to get it out there.

Young black Latinos have to learn their story. We also need to start our own media, and forums and universities. We are treated like second class citizens. They tell blacks in Latin America that we are better off than U.S. blacks or Africans and that we have it better here, but it's a false sense of being. Because here, it's worse.

We are definitely treated like second class citizens and we are not part of the government or institutions. Take for instance, Jamaica - whites control a Black country.

They have raised us to be ashamed of our blackness. It's in the language too. Take the word denigrate - denigrar - which is to be less than a negro.

In Puerto Rico you get used it and don't see it everyday. It takes a visitor to point out that all the dark skin sisters and brothers are in the service industry.

It's hard in Puerto Rico. There was this Spaniard woman in the elevator of the building where I lived who asked me if I lived there. And poor thing - not only is there one black brother living in the penthouse, but also in the other, lives Tito Trinidad. It gets interesting when we both have our tribes over.

Black Latinos are not respected in Latin America and we will have to get it by defending our rights, much like African Americans struggled in the U.S.

It's hard to find information about our people and history but just like kids research the newest Nintendo game or CD they have to take interest in their story. Be hungry for it.

We need to educate people close to us. I do it one person at a time when language is used and I am offended by it. Sometimes you educate with tenderness, as in the case of my wife, who is not black.

She's learned a lot and is offended when she sees injustices. She gets it. Our children are mixed, but they understand that they are black and what that means. My wife has taught her parents, and siblings, and they, in turn, educate the nephews and nieces. That is how everyone learns.

This is not about rejecting whiteness rather; it's about learning to love our blackness - to love ourselves. We have to say basta ya, it's enough, and find a way to love our blackness. They have confused us - and taught us to hate each other - to self-hate and create divisions on shades and features.

Remember that during slavery, they took the light blacks to work the home, and left the dark ones to work the fields. There is a lot residue of self-hatred.

And each of us has to put a grain in the sand to make it into a movement where we get respect, where we can celebrate our blackness without shame.

It will be difficult but not impossible.
As told to Sandra Guzman

2009-08-02T13:35:00.012-05:00

The Puerto Rican Race: A Reply to Ibrahim Abdullah Al-Boriqee
By, Khalil Al-Puerto Rikani

Introduction

I would like to answer your question as to my position on Puerto Ricans and race. It has been long overdue that I reply to you on Puerto Ricans and race. If you do not agree with me, then at least you can see the sources from where I am coming. At the very least, these article may help you strengthen your position. Simply stated I would say an emphatic “no” to your question regarding whether or not I see the Puerto Ricans as a “rainbow people.” Before I engage this topic, I will say from the outset that there are several positions out there regarding the topic of race and Puerto Ricans. Therefore, there is no ijma (consensus) on this topic among those scholars who have studied this topic or among the common Puerto Rican people (al-‘amm) themselves. Perhaps the first proponent for the “rainbow people” position was a New York Puerto Rican Felipe Luciano, the former chairman of the Young Lords and an original Last Poet. Interestingly enough, he also held a position of being a black Boricua (see Palante: Young Lords Party, by the Young Lords Party and Michael Abramson). There are many in Puerto Rico, Latin America, and the continental United States that reject the fact that there is a Puerto Rican race.

Race has many different meanings depending upon whom you ask. From the outset, I must say that my understanding of race is based more so upon a sociologist point of view. I hold that race is a social concept that is not based upon biology. Race itself is a topic that is an ever-evolving topic. Where does one demarcate the “us” from the “them” differs in time and place? A search at Wikipedia can give you a good introduction as to the various positions of race that has developed in time and place.

The position that there is a “Hispanic race” is a similar position to the “Puerto Rican race” concept. This concept I also do not believe in. Also, regarding that there is only one race (i.e., the human race), definitely, there is only one race in one sense of the word. However, the fact is that there is this other meaning of race out there that cannot be denied or ignored. I do not think that Blacks had been lynched in the past for anything other than being from a different race than White people. While some of my thoughts on race and Puerto Ricans are influenced by my experience as a non-White person (at least in this society I am) in the continental United States, many of my ideas are based upon a growing movement of Boricuas on the island that are challenging old concepts of Boricuas being a “Puerto Rican race,” “a rainbow race,” or a “Hispanic race.” It is also part of a Latin American movement to recognize African and indígenas cultures in Latin America. The whole concept of hispanism or latinidad is a Eurocentric concept. As far as hispanism/latinidad recognizing the non-European part of our past, it sometimes, at the very least, recognizes the so-called brown (i.e., indígenas) roots of our people. It may also extend to be inclusive of some Black African roots, but this is always conceived as something far, distant, and in the past.

One of the leading academics that put forth the position that we Puerto Rican are a “rainbow” people was the New York Puerto Rican sociologist Clara Rodriguez. She says that she did not coin the phrase, but that it came from Felipe Luciano, as mentioned earlier. Her main work on race and Puerto Ricans is her book Puerto Ricans Between Black and White. See pages 25-35. Her book is available at the following website:
http://books.google.com/books?id=A9TJVGbPUigC&pg=PA153&lpg=PA153&dq=the+rainbow+people+ricans&source=bl&ots=5-d36a5IOV&sig=9fndy87m9pmHJGFew-mGUONn2U0&hl=en&sa=X&oi=book_result&resnum=5&ct=result .

Also see:
http://books.google.com/books?id=61widJcHLUYC&pg=PA34&lpg=PA34&dq=the+rainbow+people+ricans&source=web&ots=H-dT17OYEf&sig=0goUzUL6QJkspRSX9aEB5HPa9dU&hl=en&sa=X&oi=book_result&resnum=10&ct=result#PPA25,M1 .

You can read an article from her where she defends her “rainbow people” thesis in an article entitled, “Rejoiner to Robert Rodríguez-Morazzani’s "Beyond the Rainbow: Mapping the Discourse on Puerto Ricans and ‘Race’,” by Clara E. Rodriguez, Centro Journal, Volume IX -Number 1 (Winter 1996-97). It is on the internet at: http://www.centropr.org/documents/journals/Rejoinder-ClaraRodriguez.pdf . This is article was in reply to Rodríguez-Morazzani’s “Beyond the Rainbow” thesis found in his article “Beyond the Rainbow: Discourse on Puerto Ricans and “Race,” Centro Journal, Volume VIII, Number 1 & 2 (Spring 1996). It is online at http://www.centropr.org/documents/journals/BeyondtheRainbow-RobertoRodriguez%20.pdf .

20th Century Black Puerto Rican Intellectual on Race

While Rodiguez does not deny blackness in the Puerto Rican community, one thing we cannot deny is that the whole concept of the Puerto Rican race was a concept that, for the most part, upper class, land owning, white Puerto Ricans and light-skinned mulattos conceptualized. Even upper class Afro-Boricuas like Don Pedro Albizu Campos had exposed the concept of a “Hispanic race” (not a Puerto Rican one). His reasoning for accepting such a concept was more grounded in politics then fact. He was organizing in Puerto Rico at a time when he was trying to unite Puerto Ricans of many different racial backgrounds around the concept of nationalism. We can make a comparison of him as a nationalist and President Barack H. Obama who were both trying to see their particular nation as a post-racial society. The recent controversy over Professor Henry Louis Gates shows from many angles how the United States is still no longer a post-racial. Even his mentioning that the Cambridge Police Department “acted stupidly” has raised White Americans anxieties about race.

The question though is whether race has been resolved in Puerto Rico. I do not think it was resolved in Don Pedro’s day nor in our time. During his time, the island’s elites blamed Puerto Rico’s problems on the lower class Afro-Boricuas. In the 1970s and 1980s, the conflict between cocolos (salseros) and rockeros highlights the conflicts of race in the island. (See “Policing the ‘Whitest’ of the Antilles,” by Kelvin Santiago-Valles, Centro Journal, Volume VIII- Number 1 & 2, Spring 1996). In the 1990s and this decade, the issue of crime is seen as one of a problem originating with Black Puerto Ricans and Dominicans (another Black Hispanic peoples) of the island’s ghetto.

Many good articles shed light upon some of the intellectual Black Puerto Ricans of the early twentieth century on the issue of race. One particular article that compares two Black Caribbean men’s (i.e., Marcus Garvey and Don Pedro Albizu Campos) positions on race is the following article: “Two variants of Caribbean nationalism: Marcus Garvey and Pedro Albizu Campos,” by Juan Manuel Carrión, Centro Journal, Volume XVII - Number 1 (Spring 2005). It can retrieved at http://www.centropr.org/documents/journals/Carrion.pdf .

Another good article that compares and contrasts the concept of race between Arturo Shomburg and Jesús Colón is Winston James’ James’ “AfroPuerto Rican Radicalism i nthe US: Reflections on the Political Trajectories of Arturo Shomburg and Jesús Colón” in Centro Journal, Volume VIII - Numbers 1 & 2 (Spring 1996), http://www.centropr.org/documents/journals/AfroPuertoRicanRadicalismintheUS-WinstonJames.pdf . Arturo Shomburg is well-known in New York’s African-American community since there is the Arthur Shomburg Library dedicate to him on 135th Street in Harlem. His story is interesting since he was born and raised on the island, and when he asked a teacher in school as to Blacks contribution to Puerto Rican society, his teacher told him that there was no contribution. He then set out to research the contribution of Blacks to Puerto Rico. Again, this story shows how Puerto Rican history has been whitewashed.

One last article that I will mention is “Un Hombre (Negro) del Pueblo José Celso Barbosa and the Puerto Rican “Race” Toward Whiteness,” by Miriam J. Román, Centro Journal, Volume VIII, Numbers 1 & 2 (Spring 1996), http://www.centropr.org/documents/journals/Unhombrenegrodelpueblo-MiriamJimenez.pdf .

There are many articles discussing and examining the issue of race and Puerto Ricans. I know this can be a very controversial topic. Many Boricuas do not share the position that I have taken in this regard. My position is simply this – Puerto Ricans are a nation of people that are made up of three main racial and cultural backgrounds – Black African, Iberian Europeans, and Native Americans. All of these races and their cultures have contributed to Puerto Rican culture and society. The African element has contributed more than any other culture, and this contribution is ignored or marginalized. American culture has also contributed to Puerto Rican culture since 1898. Puerto Ricans are not one race. They range from the whitest of white to the blackest of black. Most Puerto Ricans are a mulatto people. That means that most are mixed somewhere between the White race and the Black race. Puerto Ricans that are mixed with the Black race may reach up to seventy percent. I do not like the way that Blackness is suppressed in Puerto Rican society. It is what it is. It is not something to be ashamed of, ignored, or explained away.

Conclusion

To sum it all up, I can say much about this topic. I hope that you will read these articles and develop your own view. You will have to establish membership at Centro de Estudios Puertorriqueños before you can access most of these articles. I am not saying that I am necessarily right or wrong. Might I suggest that you start off reading the Centro Journal’s Spring 1996 issue on race and identity. You may want to first read Kelvin Santiago-Valles’ and Rodríguez-Morazzani’s articles. Another scholar that influenced my ideas the most is Raquel Rivera. You can find her book at Amazon.com. It is entitled New York Puerto Ricans from the Hip Hop Zone (New York: Palgrave Macmillan, 2003). You may access her homepage at :
http://raquelzrivera.com/
Her MySpace blog is located at the following:
http://blogs.myspace.com/index.cfm?fuseaction=blog.ListAll&friendId=76887737 .
By the way, she was raised on the island. I mention that she is from the island you made a distinction between Puerto Ricans (and other Latin Americans) from the island and their concept of race and Stateside Puerto Ricans’ concept in your comment to my last blog entry. While I think there may be some difference on these two Puerto Rican groups’ concept of race, the position I am exposing has its roots on the island among intellectual from the island.

So what does all this have to do with us as Muslims? I think that my position is more pluralistic than the “rainbow people” thesis, even though the “rainbow people” thesis is more pluralistic than many other theses out there, including some that see Puerto Ricans as a white population. I say that because the concept I hold is accepting of various aspects of Puerto Ricans culture, both African and otherwise. There is no one Puerto Rican culture or background, such as there is no one American culture or background. If Puerto Ricans can accept this, I think that they can, at the very least, accept Muslims that are Puerto Ricans. Right now there are those that think that if you are not a Christian that you cannot be a Puerto Rican. On an even higher level, perhaps my perspective on Puerto Ricans can help Boricuas to exam the religion of some of their ancestors, whether it be by way of Spain or Africa. The Muslim contribution to Puerto Rico is great and deep. We just need to scratch the surface and then we can open to topic to the most important topic of tawheed. It does not matter what path one may comes to Islam. I hope that Allah guide all the misguided Puerto Ricans (and all non-Muslims) to accept Al-Islam, Amin.

2009-07-26T13:04:00.005-05:00

The Black Professor and Da White Cop

I, like many other so-called minorities, am very distrubed by the arrest of Professor Henry Louis "Skippy" Gates, Jr. Maybe I should not be. Maybe I should put on my rosy-colored glasses and act as if we are now living in a color blind society. Maybe I should forget that there is still injustice in American society. Maybe I, as a Muslim, should not concern myself with such issues that DO affect my life as being a Puerto Rican and a Muslim. Maybe we do live in a post-racial society. Hey, it can't be that bad if we have a Black president, right? Maybe it is right and justified for a policeman to arrest a man who who was just a little perturbed by the officer's inquiries into his presence at his own residence. Maybe I should not take sides and be a bit more reserved and just "wait till all the facts come out." Maybe I should shut up and be a good citizen because cops are just trying to make us safe and secure (except of course if you are a black man who can't get into his residence). Maybe I should just assimilate into the Muslim mainstream that is trying to fit in with the value of the middle class.

Khalil Al-Puerto Rikani

Clarkville, TN

Interview with Rapper "Loon" turned Muslim - 2 Jul 09

2009-07-25T21:20:00.001-05:00

An Oral History of Islam in Pittsburgh - Part Two

2009-07-24T23:53:00.001-05:00

An Oral History of Islam in Pittsburgh - Part One

2009-07-19T10:40:00.001-05:00

Roots - "Allah the Merciful"

2009-07-18T10:58:00.001-05:00

Skip to 7:13 where Kunta Kinte calls out to Allah in prayer.

2009-07-08T22:57:00.003-05:00

Justice Sotomayor and Death of Steve McNair

We shall soon see as to whether or not Sotomayor will be the next Supreme Court justice. I was suprised to find out the other day that she is a Boricua. I was also further suprised to learn that she is (or at least was in the past) a supporter of independence for Puerto Rico. Sotomayor and I have many things in common. That is, that both of us were born in the Bronx and are Nuyoricans. Her politics seem to be progressive, and I agree with most of progressive politics (minus all their stances on social issues). I hope that she does become the next Supreme Court justice.

On another note, I was suprised and alarmed to learn that Steve McNair was killed in Nashville, Tennessee. I took an interest in the story since Nashville is only about 50 miles from where I live. I also took an interest since this story involved a female with a name that appears to have some Muslim connection. I was hoping and praying that this would not turn out the be another story that involved Muslims murders. It seems that some other people were speculating to some "Islamic" connection such as Neocon Latina (http://neoconlatina.blogspot.com/2009/07/did-islam-play-role-in-murder-of-steve.html).

Alhumdulillah, this murder did not seem to involved any Muslims. I am still not sure as to even if Sahel Kazemi was a Muslim. She may have been born a Muslim, but the absence of practicing Islam can negate one's faith. As is evident, it does not seem that she was practicing Islam even if she may have originally come from Iran. Neocon Latina claims that she was a Bahaii. Allah knows best. Either way, my condolences go out to the family of all of those who died in this tragedy.

2009-06-27T23:40:00.003-05:00

The 'King of Pop' Returns to the King of All Kings

I send my condolences to the family of Michael Jackson. Inna lilAllah wa inna ilaihi raji'oon (To All we come and to Allah we return). I am reminded of death and how close and evident it is. As Allah says, "Every sould shall taste the death."
I can still remember being nor older than 6 or 7 and being home that night that the Thriller video premiered on MTV. The days of the 80s are still sketched in my mind. The red leather jacket that he wore set the trend for the day. Michael knew very well how to be a trend setter and how to manipulate popular American culture.
There has been much discussion on the net that Michael had converted to Islam. I do not know of anything, yet, that has been proven conclusively about this. It is a shame that there are some of our fellow Muslim brothers and sisters feel that they have to make up lies about famous people converting to Islam in order for help the cause of Islam. Neil Armstrong was another person that it was claimed that he accepted Islam. This was proved to be an urban myth as well. And no guys, he did here the adhan (call to prayer) while on the moon. It is true that there are many famous people who are Muslim like Jermaine Jackson (Michael brother and singer from the Jackson 5) and Dave Chappelle - to name a few.
In conclusion, let us remember death and take this time to reflect on the true purpose of life. We are only here to worship the One God. I hope that Michael was able to realize this and that his last words were La Ilaaha ill Allah (There is nothing worthy of worship except God). Nothing else can benefit him now.

Khalil Al-Puerto Rikani

Immortal Technique Freestyle

2009-05-29T18:19:00.001-05:00

Visiting Senior Scholar to NY: Shaykh Abdurasheed Azhar's Advices (part 1)

2009-05-16T23:25:00.001-05:00

Eisenhower warns us of the military industrial complex.

2009-05-11T22:24:00.001-05:00

2009-05-03T12:29:00.003-05:00

40th Anniversary of City College Student Strike

Sorry I did not get this up in time, but I would still like to show my solidarity with the movement that began 40 years ago. The article below was written by one of the students who took part in that movement and is still involved in the struggle that has not ended.

Memories of April-May 1969 at Harlem University (a/k/a CCNY)

by, Ronald B. McGuire

YOUNGBLOODS, ELDERS and FRIENDS:

April 22nd marks the 40th anniversary of the beginning of the City College student strike led by Black and Puerto Rican students that won Open Admissions and established ethnic studies departments at all CUNY colleges. Alumni, students, faculty and community members will gather at Remembrance Rock on Liberation Hill on the South Campus of Harlem University (a/k/a City College) next Wednesday, April 22nd at noon to commemorate the 1969 Black and Puerto Rican Student Strike and the 20th anniversary of the 1989 CUNY student strike that also began at City College. We will share our memories, and our hopes and we will rededicate ourselves to continuing the struggle to realize the vision of the 1969 and 1989 student strikers. What follows are some of my memories of the events of April-May 1969 at City College.

On April 22, 1969 250 Black and Puerto Rican students occupied the South Campus at City College and renamed CCNY "Harlem University". The strike was the culmination of a campaign that began in Fall 1968 in which the "Black and Puerto Rican Student Community" raised 5 demands:1. A School of Black and Puerto Rican Studies (later reformulated as a demand for a School of Third World Studies), 2. A separate freshman orientation program for Black and Puerto Rican students,3. A voice for students in setting the guidelines and governance of the SEEK program, including the hiring and firing of faculty,4. A revised admissions formula that would insure that Black and Puerto Rican students would comprise a proportion of the freshman class at least equal to the proportion of Black and Puerto Rican students in New York City public high schools and,5. A requirement that all education majors take courses in the Spanish language and Black and Puerto Rican history.Classes never resumed on a normal basis after April 22nd. White students supporting the strike occupied Klapper Hall (the old School of Education building) and renamed it "Huey P. Newton Hall for Political Action" after the co-founder of the Black Panther Party. Thousands of residents of Harlem marched to City College in support of the Black and Puerto Rican students who were joined by national and local leaders including Kathleen Cleaver, Betty Shabazz, H. Rap Brown and Adam Clayton Powell, Jr. and cultural figures, including Queen Mother Audley Moore.

The occupations were mostly peaceful, although there were some instances of violence. An undercover cop who had infiltrated the occupied buildings was discovered, interrogated and beaten before being released at a press conference called by the Black and Puerto Rican students. That night the Black and Puerto Rican students reported that police fired shots at the occupied buildings on South Campus. I witnessed a gang of anti-strike students systematically and viciously beat a white strike supporter outside Newton Hall. It was a frightening time. The tremendous support of the Harlem Community sustained us during the siege of the occupied buildings. Queen Mother Moore was a tremendous inspiration to all of us, including the white strikers.

The occupations of South Campus and Klapper Hall continued for two weeks until May 5th when a New York State Supreme Court injunction was served on the students. The Black and Puerto Rican leadership decided to end the occupations but to continue the strike. Students who continued to go to class were considered "scabs" as hundreds of police in riot gear occupied the campus in a vain attempt to keep classes open. There were pitched battles between supporters of the strike and white students who opposed the 5 demands and wanted to return to class. Many white faculty and students feared that open admissions would lower academic standards and jeopardize City College's reputation as the "proletarian Harvard". The strikers, who included Black Panthers, SNCC organizers and students who would later become organizers of the Young Lords Party, were determined to integrate City College and establish ethnic studies "by any means necessary". Hundreds of Black, Puerto Rican, Asian and white students confronted police and white student "scabs" who unsuccessfully tried to open classes. About a dozen supporters of the strike were arrested and several were expelled. A number of students were hospitalized from injuries in the fighting. Students used concrete rebar, steel rods, rocks and bottles as weapons as strikers fought strike breakers.While students battled students and students battled cops, City College President Buell Gallagher began negotiations on the five demands with a delegation of the Black and Puerto Rican students and leaders of City College's faculty senate. The preparation of the students for the negotiations was extraordinary. Three student negotiators held their own against faculty, administrators, trustees and, eventually the political leadership of New York. The student negotiators were Charles Powell, Rick Reed and Serge Mullery. They came to the negotiating table armed with facts but more importantly, imbued with a vision of the historical inevitability of a new CUNY redefined by its special mission to the children of the African and Latin American diasporas. The student negotiators and the Black and Puerto Rican strikers understood that the historical imperative for integrating City College as the culmination of the struggle for learning and self determination that dated from the struggle against slavery and the fight of the Boriquenos against the conquistadors and Yankee imperialism. The faculty and administrators were simply overwhelmed by students who not only would not defer to their authority, but whose command of the facts was only matched by their command of the political forces on the campus and in the community. The negotiations transformed Open Admissions from a radical dream to the inevitable convergence of the visions of Frederick Douglass and Townshend Harris at City College in Harlem. One of the two principal faculty negotiators, Dean Robert Young (the director of SEEK at CCNY), said: "You must understand, these students were organized, they were deliberate, and sometimes - politically speaking - intimidating. They knew when to raise questions, when to insist on going into caucus, or to place the administration into a position that could best be described as 'ill at ease'". Bernard Bellush, the Chair of the Faculty Senate was the second principal faculty negotiator. Professor Bellush later said "faculty are not trained to face up to an organized group of students who feel they are right, who in the process of negotiations are making clear they are not acting in the role of subservient students. Faculty were terribly shaken, psychologically, educationally - whichever way you put it". Conrad Dyer, "Protest and the Politics of Open Admissions" , (dissertation, CUNY, 1990) p.133-134.By May 5th the City College Black and Puerto Rican faculty issued a press release supporting the strike. The white faculty remained divided. The non-tenured faculty opposed the use of force while the nearly all white tenured faculty demanded the immediate resumption of classes. Eventually the tenured faculty staged a "coup" and voted separately from the non-tenured majority to demand that the administration open the campus and take a tough line with the strikers.

However, the students gained the upper hand in the negotiations. After calling on experts to demonstrate the economic and educational viability of a new admissions model, and engaging the faculty and administration in nearly non-stop round the clock negotiations, the faculty negotiators began seriously discussing implementation of the five demands, including a new admissions policy. Eventually even President Gallagher appeared to be won over to the essence of the five demands and he called on the CUNY Trustees to join the discussions on implementation. However, as Gallagher's position softened, the trustees became intransigent. The trustees refused to rejoin the negotiations and ordered Gallagher to use the police to break the strike, with force, if necessary.

The turning point of the strike came in the days between May 6th and May 8th during one of the most frightening weeks in City College's history. The CUNY trustees had refused Gallagher's request to join the negotiations with the students and May 6th began with pitched battles raging between students supporting and opposing the strike. That week hundreds of striking students successfully staged marches to close classes despite the attempts of hundreds of riot cops to stop our marches, which grew every day. About a dozen black students and two white students supporting the strike were arrested by the riot cops. No anti-strike students were arrested.

On May 7th approximately 400 white students opposing the strike held a rally on the North Campus and marched to the South Campus chasing and sometimes beating Black and Latino students and white students with strike armbands. While the mob chased strike supporters several hundred cops marched in formation along Convent Avenue, but did nothing to interfere with the attacks as long as the racists had the upper hand. The white mob swept through the South Campus (the stronghold of the strike) and finally cornered what appeared to be the last group of 30 Black students on campus at the gate by Wagner Hall at Saint Nicholas Terrace. Most of the 30 trapped Black students attempted to flee the mob, climbing over the fence to escape into Harlem. However, four young Black women stood and faced the mob at the locked gate and eventually the other students who had climbed over the fence came back over the fence and stood shoulder to shoulder with their comrades facing the mob that now numbered about two hundred. Students from both sides grabbed tree branches and rocks and in a furious battle the 30 Black students routed the much larger white mob in a fight that broke the back of the organized student resistance to the strike and sent seven white students to the hospital. Guillermo Morales was one of the activists who led the Black and Puerto Rican students in the battle at the Wagner Hall gate.

A day or two later I met with one of the leaders of the anti-strike students who went to high school with me. He explained that he had come to realize that we had to get the cops off campus before classes could resume and if the College had to take in more Black and Latino students to end the strike, then he and his followers were willing to accept the price. Many of the former strike breakers joined our marches demanding the removal of the cops and a resumption of negotiations to implement the five demands.

Gallagher's last attempt to open the campus ended in disaster on May 8th. As hundreds of NYPD riot police patrolled the campus, and set up check points, the Aronow auditorium in the old Finley Student Center was engulfed in flames and destroyed by fire as eleven fires were reported on the campus that day. Deputy Chancellor Seymour Hyman rushed to the campus. At a meeting that night Hyman said that as he stood outside the smouldering ruins of Aronow Auditorium "the only question in my mind was, How can we save City College? And the only answer was, Hell, let everybody in."

Gallagher was broken by the violence of May 8th and the refusal of the Board to resume negotiations with the students. The Board ordered Gallagher to stay the course and use whatever force was necessary to open the campus the next day. Instead, on May 9th, Gallagher announced his resignation, effective on Monday, May 12th. The CUNY Board appointed as interim President Joseph Copeland, the most vociferous spokesman for the faculty who opposed the strike and an outspoken advocate of using all force necessary to break the strike.

Gallagher's resignation and the intensity of the strike turned the tide in favor of Open Admissions among the white faculty. In an extraordinary session on May 12th the faculty senate heard presentations from clergy and community leaders from Harlem before adopting a resolution proposed by the SEEK Director Robert Young and backed by the Black and Puerto Rican faculty calling for closing of the college, the removal of the police and the resumption of the negotiations which had been broken off by the CUNY Board. Copeland rejected the Senate resolution and refused to remove the police. Many faculty canceled their classes anyway.The daily marches by strike supporters continued to grow, our ranks swollen by white students who saw a resumption of negotiations and a new admissions policy to admit more Black and Puerto Rican students as the only way to re-open the campus. The police were unable to contain the marchers who succeeded in keeping most classes closed or empty.

On May 15th Black elected officials and civic leaders converged on the CCNY Administration Building in an extraordinary meeting with the student negotiators and representatives of CUNY. That afternoon I was one of about a thousand strike supporters waiting in front of the Administration Building for word from the student negotiators. Finally the student negotiators told us that CUNY agreed to accept the five demands, including the new admissions policy, and that negotiations would begin on implementing the demands. The leadership of the Black and Puerto Rican Student Community called for a moratorium on further campus disruptions. The faculty voted to give students a pass or no pass alternative to letter grades for the Spring 1969 term and negotiations over implementation of the five demands began.On July 9, 1969 the Board of Higher Education passed the Open Admissions Resolution that established open admissions at CUNY beginning in September 1970; required every CUNY campus to immediately create departments or programs in ethnic studies and committed CUNY to striving for "national preeminence" in ethnic studies, authorized the colleges to establish supplemental freshman orientation programs for Black and Puerto Rican students to deal with issues concerning racism and ratified the decision of the City College Faculty to make the study of Black and Puerto Rican History and the Spanish Language requirements for all education majors.

CUNY became the first public university system in America to establish an open admissions gateway to baccalaureate degree programs as well as an institutional commitment to Black and Puerto Rican studies. Join the gathering at Remembrance Rock this Friday, April 22nd at 1:30 PM. The Rock is between Aaron Davis Hall and the Y Building about one block south of the South Campus Gate at 135th Street and Convent Avenue. The nearest subway stops are 137th Street on the 1 line or 125th Street on the A-B-C-D lines. The campus is within walking distance of the stations. There are also free purple school buses to the 135th Street gate from the 137th Street Station on the 1 line or the 145th Street station on the A-B-C-D lines. Transfer to the M-101 bus to 135th Street and Amsterdam Avenue is available at 125th street.In Loving Memory and Solidarity,Ron McGuire,
Harlem University, expelled, 1969

To get to Liberation Hill use the gate at 133rd Street and Convent Avenue.

First They Came For...

2009-04-27T09:56:00.001-05:00

Gil Scott-Heron: We Beg Your Pardon

2009-04-18T23:26:00.001-05:00

US Guantanamo guard converts to Islam - 13 Apr 09

2009-04-18T22:49:00.001-05:00

Anasheed Ahmad Bukhatir Ya Man Yara (eng subtitles)

2009-04-18T22:36:00.001-05:00

Choosing Islam - Converts Tell Their Stories 3/3

2009-04-18T01:23:00.003-05:00

Choosing Islam - Converts Tell Their Stories 2/3

2009-04-18T01:23:00.001-05:00

Choosing Islam - Converts Tell Their Stories 1/3

2009-04-18T01:22:00.001-05:00

SHAYKH MUHAMMAD AL-LUHAIDAN VIDEO | Ali-'Imran 166-195

2009-04-13T19:33:00.001-05:00

Danny Hoch in Cuba

2009-04-07T15:38:00.001-05:00

2009-04-06T21:37:00.004-05:00

President Obama Gives Mixed Messages to Muslims

President Obama recently made a trip to Turkey to tell the Muslim World that he is not at war with Muslims. The ironic thing to me is that Turkey does not represent the heart of the Muslim World. It may have over a hundred years ago, but not now. The symbolism behind Pres. Obama going to Turkey and making this statement makes me sick to the stomach. The reason I say this is because the Turkish government has shown opposition to Islam since the Young Turks came into power at the beginning of the last century. At the head of the Young Turks' movement was Ataturk the first president of the contemporary nation-state. During Pres. Obama's visit to Turkey, he paid homeage to Ataturk.

So why did Pres. Obama go to Turkey to give this message and not Egypt, Saudi Arabia, or Pakistan? These countries more represent Islam than Turkey. The vision of Turkey is one of an extreme secular Muslim state. Is this the real message that Pres. Obama is giving the Muslims? Will he tolerate the Muslims so long as we "modernize" and reinterpret our din to fit in to our nuffs (desires)? If this is the case, then I do not see any real difference in his policies towards to Muslim World and former President GW Bush's policies. The only difference may be that he is not try to all out kill Muslims to change them, and he is not tracking down American Muslims in every masjid and corner of the US. While the differences are refreshing, the similiarities are dangerous (to say the least) to Muslims.

So Mr. President, will you tolerate an Islam that is practiced according to the Quran and the Sunnah and the way that the pious predecessors of Islam practiced it? Actions speak louder than words.

Here is an article on Pres. Obama's recent trip to Turkey:

Obama tells Turkey: U.S. ‘not at war with Islam’: In parliament, president calls for greater partnership with Islamic world

The Associated Press
updated 2:19 p.m. CT, Mon., April. 6, 2009

ANKARA, Turkey - Barack Obama, making his first visit to a Muslim nation as president, declared Monday the United States “is not and will never be at war with Islam.”

Urging a greater partnership with the Islamic world in an address to the Turkish parliament, Obama called the country an important ally in many areas, including the fight against terrorism. He devoted much of his speech to urging a greater bond between Americans and Muslims, portraying terrorist groups such as al-Qaida as extremists who do not represent the vast majority of Muslims.

“Let me say this as clearly as I can,” Obama said. “The United States is not and will never be at war with Islam. In fact, our partnership with the Muslim world is critical ... in rolling back the violent ideologies that people of all faiths reject.”
The U.S. president is trying to mend fences with a Muslim world that felt it had been blamed by America for the Sept. 11, 2001, terrorist attacks.

Arab channels carry Obama liveAt a news conference earlier with President Abdullah Gul, Obama dealt gingerly with the issue of alleged genocide committed by Turks against Armenians during World War I. He urged Turks and Armenians to continue a process “that works through the past in a way that is honest, open and constructive.”

Al Jazeera and Al Arabiyia, two of the biggest Arabic satellite channels, carried Obama’s speech live.

“America’s relationship with the Muslim community,” he said, “cannot and will not just be based upon opposition to terrorism. We seek broader engagement based on mutual interest and mutual respect.”

“We will convey our deep appreciation for the Islamic faith, which has done so much over the centuries to shape the world, including in my own country,” he said.

The president spoke for about 25 minutes from a small white-marble-and-teak rostrum in the well of a vast, airy chamber packed with Turkish lawmakers in orange leather chairs.

Except for a few instances of polite applause, the room was quiet during his speech. There was a more hearty ovation toward the end when Obama said the U.S. supports the Turkish government’s battle against PKK, which both nations consider a terrorist group, and again when he said America was not at war with Islam. Lawmakers also applauded when Obama said the United States supports Turkey’s bid to join the European Union.

Touching on Turkey-Armenian tensionsEarlier, Obama said he stood by his 2008 assertion that Ottoman Turks had carried out widespread killings of Armenians early in the 20th century, but he stopped short of repeating the word “genocide.”

Gul said many Turkish Muslims were killed during the same period. Historians, not politicians, Gul said, should decide how to label the events of those times.
In his 2008 campaign, Obama said “the Armenian genocide is not an allegation,” but rather “a widely documented fact supported by an overwhelming body of historical evidence.”

Now that he is president, the genocide question may not be Obama’s best issue for taking a tough stand that antagonizes an ally. It is important in U.S. communities with large numbers of Armenian-Americans, but it has a low profile elsewhere.

In his speech to the parliament Monday, Obama said the United States strongly supports the full normalization of relations between Turkey and Armenia. He also noted that the United States “still struggles with the legacies of slavery and segregation, the past treatment of Native Americans.”

The president also urged Turkey to help Israel and Palestine live “side by side in peace and security.”

Obama’s visit is being closely watched by an Islamic world that harbored deep distrust of his predecessor, George W. Bush.

In talks with Gul, and Turkey’s prime minister, Recep Tayyip Erdogan, Obama hoped to sell his strategy for melding U.S. troop increases with civilian efforts to better the lives of people in Afghanistan and Pakistan.

After meeting later in the day with Erdogan, Obama said: “Turkey is a critical strategic partner with the United States, not just in combating terrorism, but in developing the kind of economic links, cultural links and political links that will allow both countries to prosper and I truly believe the entire region and the world to prosper.”

Obama recognized past tensions in the U.S.-Turkey relationship, but said things were on the right track now because both countries share common interests and are diverse nations. “We do not consider ourselves a Christian nation or a Jewish nation or a Muslim nation,” he said at the news conference. “We consider ourselves a nation of citizens who are bound by ideals and a set of values.”

He said he believes that “modern Turkey was founded with a similar set of principles.”

Obama’s trip to Turkey, his final scheduled country visit, ties together themes of earlier stops. He attended the Group of 20 economic summit in London, celebrated NATO’s 60th anniversary in Strasbourg, France, and on Saturday visited the Czech Republic, which included a summit of European Union leaders in Prague.

Turkey opposed the war in Iraq in 2003 and U.S. forces were not allowed to go through Turkey to attack Iraq. Now, however, since Obama is withdrawing troops, Turkey has become more cooperative. It will be a key country after the U.S. withdrawal in maintaining stability, although it has long had problems with Kurdish militants in north Iraq.

Turkey maintains a small military force in Afghanistan, part of the NATO contingent working with U.S. troops to beat back the resurgent Taliban and deny al-Qaida a safe haven along the largely lawless territory that straddles Afghanistan’s border with Pakistan. Turkey’s participation in fighting Islamic extremism carries enormous symbolic importance to the Muslim world, and Turkey has diplomatic leverage with Pakistan and Afghanistan.

URL: http://www.msnbc.msn.com/id/30065504/

Street gangs NY

2009-04-06T13:12:00.001-05:00

Now this is really old school. --khalil

APACHE LINE: FROM GANGS TO HIP HOP (2004 trailer) by Jorge "FABEL" Pabon and Johnny "ZIP" Rodriguez

2009-04-06T12:49:00.001-05:00

This is a clip from a documentary from Shukri aka Fabel. --khalil

Al Adhan in Istambul

2009-04-04T23:30:00.001-05:00

2009-04-04T22:15:00.003-05:00

Death in Binghamton

Yesterday was a tragic day for Binghamton, New York since a gunman killed thirteen people including himself. Amongst the dead was a 50-year old Iraq Muslim woman. Inna lilaah wa inna ilaihi raaji'oon - to Allah we come and to Allah we return. I send my condolences to the families of the dead.

Binghamton hold a special place in my heart since I spend four years of my life studying there. I do not want to politicize the discussion, but I must state how none of the media refered to the gunman's religion. It is obvious thought that he was not a Muslim because had he been one all of the media would have made sure to make reference to him being Muslim.

Make Allah make us safe from the evil of terror and the taking and spilling of the blood of the innocent, amin.

2009-04-03T22:12:00.009-05:00

Open admissions

http://en.wikipedia.org/wiki/Open_admissions

Open admissions is a type of college admissions process in the United States in which the only criterion for entrance is a high school diploma or a General Educational Development (GED) certificate. An outgrowth of the Civil Rights Movement of the mid 1900s, refers to the educational experiment at The City University of New York (CUNY) in the 1970s which changed the colleges’ admissions standards to allow more students a chance at higher education.
Contents

1 Background
2 The Five Demands
3 Political and Racial Tensions
4 Results

Background
The events leading up to Open Admissions within the University system began nearly a decade before the actual program itself. Throughout the decade following World War II, the student body of CCNY (then integrated into the CUNY system in 1961) became increasingly diverse. However, the overwhelming majority of the students were still predominantly “white,” with middle-class Jewish, Irish, and Italian populations the most represented minorities, and by the mid- to late 1960s, middle-class Catholics constituted a third, and in some place, as much as 40 percent, of the student body (Lavin, et al, p. 4). In 1963, then Chancellor Dr. Albert Bowker, who would become the primary force behind the early changes that would form the foundation of and culminate in the Open Admissions Program of the 1970s, realized that the political support that CUNY enjoyed could disappear if the University system continued its highly selective admissions process (Lavin, et al, p. 6) In response to the ever-increasing number of applicants to the university, Bowker suggested a plan to prevent CUNY from becoming “an exclusive college catering to the academic elite,” which would provide for enrollment of 100,000 students by the end of the ‘60s. So, in 1965, the pre-baccalaureate program, eventually absorbed by SEEK (Search for Education, Elevation, and Knowledge), was started in response to the criticisms of black and Hispanic leaders challenging CUNY’s use of public funds, considering how few minorities were admitted to the colleges. It provided special stipends to allow predominantly black and Puerto Rican students living in the ghettos to attend remedial programs meant to prepare them for entrance into mainstream college programs. However, by the middle of 1965, New York City’s financial troubles were mounting and, in the fall of 1966, CUNY admitted its smallest freshman class in years and, while more and more minorities and underprivileged whites were graduating from high school, but the make-up of the CUNY senior college classes were still predominantly white and middle-class, with blacks and Hispanics continuing to be underrepresented.

The assassination of Martin Luther King, Jr. on April 4, 1968, led to several Civil Rights demonstrations on CUNY campuses that year, and in November 1968, a petition circulated on the CCNY campus by a Marxist organization, the black DuBois Club, stated that 55% of students in public high schools were black or Hispanic, compared with only 10% of students at CCNY. This petition, addressed to CCNY President Buell Gallagher, carried a list of demands, was signed by about 1500 students (which represented approximately 10% of the student body at CCNY), and the President responded by placing himself in agreement with the petitioners and listed changes already underway that addressed the students’ concerns. However, In February 1969, a new minority group called The Committee of Ten, made up of both black and Puerto Rican student leaders, “called upon the CUNY administration to alleviate ‘conditions that deny the very existence of the Black and Puerto Rican community.’” (Lavin, et al, 10), and the Committee issued the now-famous, non-negotiable “Five Demands.”

The Five Demands
1.) The establishment of a separate black and Puerto Rican freshmen orientation program controlled by minority upperclassmen
2.) The creation of a separate, degree granting School of Black and Puerto Rican Studies
3.) The matriculation of SEEK students and the control of the SEEK program, with the demand that those working in the SEEK program be given equal status with other degree-holding faculty, and that the director of SEEK be given Dean status
4.) That the composition of the student body at City University reflect the composition of the racial and economic make-up of the public high school system of the City of New York (40% black and Hispanic at the time)
5.) That all majors in the School of Education attain basic proficiency in Spanish and in Black and Puerto Rican Heritage
These “Five Demands” would remain at the heart of the protests that followed. In February, the Committee formed a party called the New World Coalition (NWC), with a platform that demanded “universal free higher education.” But by March, CUNY faced budget and admissions cuts and Chancellor Bowker’s announced that CUNY might be forced to eliminate fall enrollment completely. Several student groups organized and marched on CUNY campuses, culminating in a massive demonstration of 13,000 students on March 18, on the Albany campus. Then Governor Rockefeller assuaged the protestors by claiming that CUNY officials had overestimated the impact of budget cuts, but on April 1 it was announced that, while the budget would be larger than CUNY administrators estimated, it was still $20 million less than requested. This announcement prompted the resignation of twenty-three of the twenty-seven department chairs at CCNY, as well as President Gallagher, and caused, on April 21, the demonstration of the Black and Puerto Rican Student Community (BPRSC), which marched on the main campus of the City College of New York’s Harlem campus, the oldest and most famous of the CUNY institutions, with some two-hundred students, evicting students already on campus and taking control of eight of the university’s buildings, chaining off the college gates and demanding increased access to the public institutions of higher learning for underrepresented minorities. They proposed to control the campus until the “Five Demands” were met. The next day, a radical white political group took control of a ninth building in a show of support. However, white support overall was mixed. The student demonstrators made it clear that their demands were unrelated to the then-escalating protests against the Vietnam war, even going so far as to keep the anti-Vietnam protestors, who were predominantly white, away from the CCNY protests.

Political and Racial Tensions
President Buell Gallagher closed all classes campus wide and tried to negotiate the “Five Demands.” He was supported in his efforts by Mayor Lindsay, but one of the candidates for mayor, City Comptroller Mario Procaccino, with the support of Congressman Mario Biaggi, both representing white, working class constituencies, called for the immediate re-opening of the college and accused Mayor Lindsay of concentrating too heavily upon the needs of blacks and Puerto Ricans, his election base, to the exclusion of the needs of Jews, and lower-middle-class Irish and Italians. Negotiations soon crumbled under these political pressures, and Gallagher, who had initially said he would not call in the police, was forced to call the police onto the campus to quell the riot that ensued, a situation which culminated in the burning of the auditorium on May 8, and eventually led to the resignation of President Gallagher on May 29, 1969. He was replaced by Dr. Robert E. Marshak in September, 1970, who would remain President of CCNY through 1979 and oversee the implementation of the Open Admissions Experiment. On May 23, the CUNY administration proposed a “dual-admission” program that would admit 50% of students from the poorer, ghetto high schools, and 50% under the traditional, competitive criteria, a proposal which was almost universally criticized as a “quota” system destined to fail, so the plan was eventually scrapped, with the Faculty Senate proposing, instead, to bring in a few hundred extra students from the poor neighborhoods of New York City. But the Central Labor Council head, Harry Van Arsdale, who represented a large portion of the unionized, working class Irish- and Italian-Catholic whites in the city, argued that only a program that guaranteed admission to all would be successful and universally acceptable, and this Open Admissions policy soon gained favor amongst most groups, allowing for both the solution to the admissions problems and providing a reason for unprecedented expansion of the University. City officials were not consulted until after the resolution had been ratified, but they eventually supported it, and the ratification of the Open Admissions program helped to secure the reelection of Mayor Lindsey. The first class of freshmen to be admitted to CUNY through Open Admissions entered Fall semester, September 1970.

Results
In many ways, Open Admissions was doomed to failure. This was due to a number of reasons – including the political nature of the program, the extent of the difficulties that revealed themselves in these new students, resistance from academics inside CUNY, a lack of financial resources, and the very faulty basic premise that academic performance in high-school and scores on standardized tests do not measure academic ability and therefore predict academic success. All of these factors played a role in shifting CUNY from consideration as the jewel in New York’s education, once called the “Harvard of the proletariat”, to Rudy Giuliani’s description of the state of CUNY as “really sad”.

Certainly, no one appreciated the extent of the problems that were exhibited by Open Admissions students, and the extent to which they lacked the basic skills they needed to succeed in the university. It quickly became apparent that these students required a great deal of remediation, a level of remediation that stretched university resources to the limit. The struggle to properly support Open Admissions students was exacerbated by the lack of experience that many teachers had in remediating these skills; most of the teachers were used to teaching the cream of the crop and they therefore lacked the knowledge to help these students effectively. Despite this, innovative teachers like Mina P. Shaughnessy devoted their energy to these students and did important work in helping understand the reasons for the lack in basic skills, and provided ways to teach those skills in a university setting. Teachers of this caliber were few, however, and their efforts were thwarted by scholars at CUNY who felt that standards were falling and the lack of financial resources to support these programs. This created what James Traub, in his book City on a Hill, describes as the "culture fostered by the [open] admissions commitment." He remarked:
“Teachers who knew that they couldn't insist on the highest standards without losing much of their class had succumbed to the ethos of mediocrity . . . they waved as students went on to the next level, still locked in the simplest patterns of thought. And this was so despite City's very high attrition rate, which one could interpret either as proof of the school's high standards . . . or as a sign that the majority of students were unable to meet even fairly forgiving standards.”

What Traub controversially points out is that there were real problems experienced in implementing Open Admissions at CUNY, and these problems were most distinctly reflected in falling graduation rates, although the impact of those rates is still open to debate. Significantly, in 1975, New York was hit by a slowing economy and CUNY was struggling to survive financially, so CUNY decided to do away with the free admissions that had been available to students. The lack of financial resources forced CUNY to require tuition of students, which had another adverse effect on the university. This was the first time that CUNY had ever charged for tuition in its history, so middle class white students who had previously attended CUNY because of the tuition waiver decided to rather attend universities in other parts of the country. This meant that more and more of the students at CUNY were coming from a disadvantaged background, with the remedial problems that extended form that background, and graduation rates began to fall. Another impact of this is that a number of CUNY’s top scholars also migrated to other universities, thereby creating a cycle of depression for CUNY.

Robert Fullinwider explains the impact of these numbers:

“After five years, 26 percent of open-admissions students who entered a CUNY senior college in 1970 had graduated, 16 percent were still in school, and 58 percent had dropped out. By contrast, 48 percent of regular-admissions students had graduated, 12 percent were still in school, and 40 percent had dropped out. Disaggregated by race, the figures show that 23 percent of black open-admissions students in the 1970 class, and just 19 percent of Hispanic students, had graduated by 1975. In contrast, approximately 35 percent of white open-admissions students had gotten their degrees. The gap between the graduation rates for minority open-admissions students (21 percent) and regular-admissions students (48 percent) was even more substantial. Then as now, minority open-admissions students were likely to be older than regular-admissions students. They were also more likely to come from poor families, to work full- or part-time, and to exhibit academic deficiencies.”

Yet despite the startling statistics there is another side to this data. Fullinwider points out that it may be misleading to focus on graduation rates only after five years. By looking at the data from the year 1984, nearly 10 years later, it shows that 56 percent of students had earned a B.A., including 49 percent of blacks. He says: “Because of their weaker academic preparation and their greater need to work while in school, minority open-admissions students traveled the route to a B.A. more slowly, but travel the route they did, in substantial numbers.” By looking at looking at the percentage of graduation figures over six years the percentage of graduating students rises from 8% to 32%, which is a significant increase. This means that a number of disadvantaged students received access to an opportunity that they never would have received. Fullinwider points out that in follow-up studies, Lavin and Hyllegard estimate that for an arbitrarily selected year in the late 1980s, these students earned $67 million more than they could have expected without their college degrees. This is something that critics of open admissions generally fail to consider.

But the fact is that these lower graduation rates would always be a concern. Even today, there is a great deal of very political discussion as to what the benefits and downsides of Open Admissions are. Different parties have tried to measure the progress of Open Admissions students, with markedly different results, some of which shows that it is a program that fails both the students and the university, while others point to substantial improvements in the lot of the lives of Open Admissions students. The problem is that the different research parties, all who have a vested interest in the outcome, measure variables in their research in different, but important, ways.

Still, these rates caused the CUNY board of directors in 2002 implemented new admission measures that effectively brought Open Admissions to an end. The problem is that these new measures, which require basic proficiency and math, reading and writing for all entering students, will exclude many of the students who were provided an opportunity that they would not have otherwise enjoyed. There is also a great deal of debate about which skills that are lacking in students can prevent students from ever succeeding in the university. It seems that a lack of basic skill in reading has a significant impact on student success, whereas deficient skills in writing and math can be remediated with appropriate support and instruction. This is linked closely to the issue of standards, and becomes a basis for excluding students. CUNY has decided to exclude students on the basis of a lack of basic skills in reading, writing, and math, despite there is evidence that if a student is deficient in either math or writing that there is a viable opportunity to improve on those skills. CUNY’s board has simply decided to push remediation of basic skills back in community colleges, saying that that is the best venue for such instruction. The problem is that there is significant research support showing that students who go to community colleges graduate at a lesser rate than if they went to 4-year universities.

Retrieved from "http://en.wikipedia.org/wiki/Open_admissions"

La Mujer en Islam 3/3

2009-04-03T22:12:00.001-05:00

Panama speaks on Police Brutality

2009-04-03T22:06:00.001-05:00

La Mujer en Islam 2/3

2009-03-29T13:30:00.001-05:00

2009-03-26T20:26:00.001-05:00

The Guard Who Found Islam

Terry Holdbrooks stood watch over prisoners at Gitmo. What he saw made him adopt their faith.

Dan EphronNEWSWEEK

From the magazine issue dated Mar 30, 2009

Army specialist Terry Holdbrooks had been a guard at Guantánamo for about six months the night he had his life-altering conversation with detainee 590, a Moroccan also known as "the General." This was early 2004, about halfway through Holdbrooks's stint at Guantánamo with the 463rd Military Police Company. Until then, he'd spent most of his day shifts just doing his duty. He'd escort prisoners to interrogations or walk up and down the cellblock making sure they weren't passing notes. But the midnight shifts were slow. "The only thing you really had to do was mop the center floor," he says. So Holdbrooks began spending part of the night sitting cross-legged on the ground, talking to detainees through the metal mesh of their cell doors.

He developed a strong relationship with the General, whose real name is Ahmed Errachidi. Their late-night conversations led Holdbrooks to be more skeptical about the prison, he says, and made him think harder about his own life. Soon, Holdbrooks was ordering books on Arabic and Islam. During an evening talk with Errachidi in early 2004, the conversation turned to the shahada, the one-line statement of faith that marks the single requirement for converting to Islam ("There is no God but God and Muhammad is his prophet"). Holdbrooks pushed a pen and an index card through the mesh, and asked Errachidi to write out the shahada in English and transliterated Arabic. He then uttered the words aloud and, there on the floor of Guantánamo's Camp Delta, became a Muslim.
When historians look back on Guantánamo, the harsh treatment of detainees and the trampling of due process will likely dominate the narrative. Holdbrooks, who left the military in 2005, saw his share. In interviews over recent weeks, he and another former guard told NEWSWEEK about degrading and sometimes sadistic acts against prisoners committed by soldiers, medics and interrogators who wanted revenge for the 9/11 attacks on America. But as the fog of secrecy slowly lifts from Guantánamo, other scenes are starting to emerge as well, including surprising interactions between guards and detainees on subjects like politics, religion and even music. The exchanges reveal curiosity on both sides—sometimes even empathy. "The detainees used to have conversations with the guards who showed some common respect toward them," says Errachidi, who spent five years in Guantánamo and was released in 2007. "We talked about everything, normal things, and things [we had] in common," he wrote to NEWSWEEK in an e-mail from his home in Morocco.

Holdbrooks's level of identification with the other side was exceptional. No other guard has volunteered that he embraced Islam at the prison (though Errachidi says others expressed interest). His experience runs counter to academic studies, which show that guards and inmates at ordinary prisons tend to develop mutual hostility. But then, Holdbrooks is a contrarian by nature. He can also be conspiratorial. When his company visited the site of the 9/11 attacks in New York, Holdbrooks remembers thinking there had to be a broader explanation, and that the Bush administration must have colluded somehow in the plot.

But his misgivings about Guantánamo—including doubts that the detainees were the "worst of the worst"—were shared by other guards as early as 2002. A few such guards are coming forward for the first time. Specialist Brandon Neely, who was at Guantánamo when the first detainees arrived that year, says his enthusiasm for the mission soured quickly. "There were a couple of us guards who asked ourselves why these guys are being treated so badly and if they're actually terrorists at all," he told NEWSWEEK. Neely remembers having long conversations with detainee Ruhal Ahmed, who loved Eminem and James Bond and would often rap or sing to the other prisoners. Another former guard, Christopher Arendt, went on a speaking tour with former detainees in Europe earlier this year to talk critically about the prison.

Holdbrooks says growing up hard in Phoenix—his parents were junkies and he himself was a heavy drinker before joining the military in 2002—helps explain what he calls his "anti-everything views." He has holes the size of quarters in both earlobes, stretched-out piercings that he plugs with wooden discs. At his Phoenix apartment, bedecked with horror-film memorabilia, he rolls up both sleeves to reveal wrist-to-shoulder tattoos. He describes the ink work as a narrative of his mistakes and addictions. They include religious symbols and Nazi SS bolts, track marks and, in large letters, the words BY DEMONS BE DRIVEN. He says the line, from a heavy-metal song, reminds him to be a better person.

Holdbrooks—TJ to his friends—says he joined the military to avoid winding up like his parents. He was an impulsive young man searching for stability. On his first home leave, he got engaged to a woman he'd known for just eight days and married her three months later. With little prior exposure to religion, Holdbrooks was struck at Gitmo by the devotion detainees showed to their faith. "A lot of Americans have abandoned God, but even in this place, [the detainees] were determined to pray," he says.

Holdbrooks was also taken by the prisoners' resourcefulness. He says detainees would pluck individual threads from their jumpsuits or prayer mats and spin them into long stretches of twine, which they would use to pass notes from cell to cell. He noticed that one detainee with a bad skin rash would smear peanut butter on his windowsill until the oil separated from the paste, then would use the oil on his rash.

Errachidi's detention seemed particularly suspect to Holdbrooks. The Moroccan detainee had worked as a chef in Britain for almost 18 years and spoke fluent English. He told Holdbrooks he had traveled to Pakistan on a business venture in late September 2001 to help pay for his son's surgery. When he crossed into Afghanistan, he said, he was picked up by the Northern Alliance and sold to American troops for $5,000. At Guantánamo, Errachidi was accused of attending a Qaeda training camp. But a 2007 investigation by the London Times newspaper appears to have corroborated his story; it eventually helped lead to his release.

In prison, Errachidi was an agitator. "Because I spoke English, I was always in the face of the soldiers," he wrote NEWSWEEK in an e-mail. Errachidi said an American colonel at Guantánamo gave him his nickname, and warned him that generals "get hurt" if they don't cooperate. He said his defiance cost him 23 days of abuse, including sleep deprivation, exposure to very cold temperatures and being shackled in stress positions. "I always believed the soldiers were doing illegal stuff and I was not ready to keep quiet." (Navy Cmdr. Jeffrey Gordon, a Pentagon spokesman, said in response: "Detainees have often made claims of abuse that are simply not supported by the facts.") The Moroccan spent four of his five years at Gitmo in the punishment block, where detainees were denied "comfort items" like paper and prayer beads along with access to the recreation yard and the library.

Errachidi says he does not remember details of the night Holdbrooks converted. Over the years, he says, he discussed a range of religious topics with guards: "I spoke to them about subjects like Father Christmas and Ishac and Ibrahim [Isaac and Abraham] and the sacrifice. About Jesus." Holdbrooks recalls that when he announced he wanted to embrace Islam, Errachidi warned him that converting would be a serious undertaking and, at Guantánamo, a messy affair. "He wanted to make sure I knew what I was getting myself into." Holdbrooks later told his two roommates about the conversion, and no one else.

But other guards noticed changes in him. They heard detainees calling him Mustapha, and saw that Holdbrooks was studying Arabic openly. (At his Phoenix apartment, he displays the books he had amassed. They include a leather-bound, six-volume set of Muslim sacred texts and "The Complete Idiot's Guide to Understanding Islam.") One night his squad leader took him to a yard behind his living quarters, where five guards were waiting to stage a kind of intervention. "They started yelling at me," he recalls, "asking if I was a traitor, if I was switching sides." At one point a squad leader pulled back his fist and the two men traded blows, Holdbrooks says.

Holdbrooks spent the rest of his time at Guantánamo mainly keeping to himself, and nobody bothered him further. Another Muslim who served there around the same time had a different experience. Capt. James Yee, a Gitmo chaplain for much of 2003, was arrested in September of that year on suspicion of aiding the enemy and other crimes—charges that were eventually dropped. Yee had become a Muslim years earlier. He says the Muslims on staff at Gitmo—mainly translators—often felt beleaguered. "There was an overall atmosphere by the command to vilify Islam." (Commander Gordon's response: "We strongly disagree with the assertions made by Chaplain Yee").

At Holdbrooks's next station, in Fort Leonard Wood, Mo., he says things began to unravel. The only place to kill time within miles of the base was a Wal-Mart and two strip clubs—Big Daddy's and Big Louie's. "I've never been a fan of strip clubs, so I hung out at Wal-Mart," he says. Within months, Holdbrooks was released from the military—two years before the end of his commitment. The Army gave him an honorable discharge with no explanation, but the events at Gitmo seemed to loom over the decision. The Army said it would not comment on the matter.

Back in Phoenix, Holdbrooks returned to drinking, in part to suppress what he describes as the anger that consumed him. (Neely, the other ex-guard who spoke to NEWSWEEK, said Guantánamo had made him so depressed he spent up to $60 a day on alcohol during a monthlong leave from the detention center in 2002.) Holdbrooks divorced his wife and spiraled further. Eventually his addictions landed him in the hospital. He suffered a series of seizures, as well as a fall that resulted in a bad skull fracture and the insertion of a titanium plate in his head.

Recently, Holdbrooks has been back in touch with Errachidi, who has suffered his own ordeal since leaving the detention center. Errachidi told NEWSWEEK he had trouble adjusting to his freedom, "trying to learn how to walk without shackles and trying to sleep at night with the lights off." He signed each of the dozen e-mails he sent to NEWSWEEK with the impersonal ID that his captors had given him: Ahmed 590.

Holdbrooks, now 25, says he quit drinking three months ago and began attending regular prayers at the Tempe Islamic Center, a mosque near the University of Phoenix, where he works as an enrollment counselor. The long scar on his head is now mostly hidden under the lace of his Muslim kufi cap. When the imam at Tempe introduced Holdbrooks to the congregation and explained he'd converted at Guantánamo, a few dozen worshipers rushed over to shake his hand. "I would have thought they had the most savage soldiers serving there," says the imam, Amr Elsamny, an Egyptian. "I never thought it would be someone like TJ."

With Dina Fine Maron in Washington
URL: http://www.newsweek.com/id/190357

La Mujer En Islam 1/3

2009-03-25T14:10:00.001-05:00

Bush me habló del Islam

2009-03-25T13:24:00.001-05:00

MALCOLM X: THE HOUSE NEGRO AND THE FIELD NEGRO

2009-03-22T21:03:00.001-05:00

2009-02-15T03:55:00.002-06:00

Shaykh Bin-Humaid to head new Supreme Judicial Council

http://www.arabnews.com/?page=1&section=0&article=119240&d=15&m=2&y=2009

Bin-Humaid to head new Supreme Judicial Council
Arab News

RIYADH: In a royal decree yesterday Custodian of the Two Holy Mosques King Abdullah constituted the Supreme Judicial Council with Saleh Bin-Humaid as the president and the following judges as members: Abdul Rahman ibn Muhammad Al-Ghazzi, Fahd ibn Abdul Aziz Al-Faris, Ahmad ibn Abdul Majeed Al-Ghamdi, Dhafir ibn Muhammad Al-Qarni, Ibrahim ibn Shaye Al-Hoqail, Abdul Aziz ibn Abdul Rahman Al-Rabia and Ali ibn Abbas Hakami.

The decree also appointed the following judges as members of the Supreme Court: Ghayhab ibn Muhammad Al-Ghayhab, Nassir ibn Al-Habib, Sulaiman ibn Muhammad Al-Musa, Shafi ibn Dhafir Al-Haqabani, Abdul Aziz ibn Saleh Al-Humaid, Ahmad ibn Abdul Rahman Al-Baadi, Hamad ibn Turki Al-Muqbil, Sulaiman ibn Abdul Rahman Al-Samhan and Saleh ibn Abdul Rahman Al-Mohaimid.

The king also announced new members to the Council of Administrative Justice at the Court of Grievances with the president of the Court of Grievances as its head. The new members are:

Marei ibn Majdoue Al-Qarni, Ibrahim ibn Sulaiman Al-Rasheed, Sultan ibn Siraj Al-Harithy and Abdul Aziz ibn Muhammad Al-Nassar.

The following judges have been appointed as members of the Higher Administrative Court: Hamoud ibn Sulaiman Al-Lahim, Ibrahim Al-Suwailim, Hamad Al-Bulaihid, Muhammad Al-Qazaan, Sulaiman Al-Ghazi, Muhammad ibn Abdul Rahman Al-Amiri and Abdullah ibn Abdul Latif Al-Duwaish.

The king also appointed Abdullah ibn Abdullah Al-Jammaz as adviser at the rank of minister to the Royal Court. Abdul Aziz ibn Ali Al-Zabn and Fahd bin Abdullah Al-Askar also are appointed as advisers to the Royal Court.

In another royal decree the king appointed Waleed ibn Hussain Abul Faraj as president of the Umm Al-Qura University replacing Adnan ibn Muhammad Wazan. Abdul Aziz ibn Saad Al-Barahim was appointed as adviser at the Ministry of Interior. King Abdullah also reconstituted the Saudi Council of Senior Scholars with Abdul Aziz ibn Abdullah Al-Asheikh as chairman and 20 new members.

The members of the new four-year council are Saleh ibn Muhammad Al-Lahaidan, Saleh ibn Abdul Rahman Al-Husayyen, Saleh ibn Humaid, Abdullah ibn Abdul Muhsin Al-Turki, Abdullah ibn Abdul Rahman Al-Ghedyan, Abdullah ibn Sulaiman Al-Manie, Saleh ibn Fouzan Al-Fouzan, Abdul Wahhab Abu Sulaiman, Abdullah ibn Muhammad Al-Ashaikh, Ahmad Mubaraki, Abdullah ibn Muhammad Al-Mutlaq, Yaqub ibn Abdul Wahhab Al-Bahussain, Abdul Kareem ibn Abdullah Al-Khodair, Ali ibn Abbas Hakami, Abdullah ibn Muhammad Al-Khanin, Muhammad Al-Mukhtar Muhammad, Muhammad Al-Ashaikh, Saad Al-Shathri, Qays Al-Ashaikh Mubarak and Muhammad Al-Eissa.

The order also appointed Fahd ibn Saad Al-Majed as the secretary-general of the council in the place of outgoing Abdul Aziz ibn Muhammad Al-Munim.

2009-02-14T04:41:00.002-06:00

Whoever Imitates A People is of Them

The Prophet Muhammad (may Allah mention him among his angels) said, "Man tashabbaha bi-qawmin fa-huwa minhum." The English translation of which is, "Whoever imitates a people is of them." So those people who believe in Al-Islam should set themselves apart them those who do not believe in Al-Islam. This entails there custom, traditions, culture, and many aspects of life. So who do you imitate? Do you try and look like 50-Cent or Madonna or some other individual who does not believe in "La ilaha illa Allah; Muhammadun Rasullah" (There is no diety worthy of worship except Allah; Muhammad is his Messenger)? The attitude of "let's just try to fit in" does not jive with the ethos of Islam. Don't get me wrong. I am not saying that we should try to be on the fringe of society and be some sort of counter-culture if we live in a country that is predominantly not Muslim. But we should follow our leader and his way and try our level best to follow that example. We can mold out our own trends and be the trend-setters.

Khalil

2008-12-13T13:16:00.001-06:00

On the Obama Victory
By, Khalil Al-Puerto Rikani

First, I would like to congratulate President-Elect, Senator Barack Hussein Obama for running an excellent campaign and winning the presidency. I guess hope did win over fear this time. Secondly, I wrote these comments down a few days after the election, but due to the demand in my live (including taking graduate level classes) I was not able to get this out sooner. Since the time I have jotted down these ideas until now, I seen that many of the things I am talking about are starting to be answered. I also think there are some issues there that no one else has talked about – such as the first point and the second. Dr. Ali Mazrui, a Kenyan professor of political science (and one of my teachers) who teaches at my alma mater, SUNY-Binghamton has just published something the other day making a very similar claims to my second point. However, we came to our conclusions independently of each other. The third point here was thought of before Ayman Al-Zawahiri (as the media calls him) made his statement about Obama. Another case in point, is point number five. At this point in time, he is setting up of a centrist-conservative goverment as opposed a leftist government. Therefore, it seems like he is not moving back to the left

US Blacks v. Black Immigrants
Obama is not an African-American but an American African. (Prof Ali Mazrui has used this distinction in some of his books). His roots are not in the African-American experience. A point to keep in mind is that not all Blacks are African-Americans. It was only about a little less than midway through the primaries when African-Americans started to accept him as one of their own. There are definitely many distinct differences in beliefs and values among Blacks from the US and those from the Caribbean, Latin America, or Africa.

Non-practicing Muslim or An Opening for Muslims
It seems that the only type of Muslim that is acceptable to mainstream America is the one who does not really practice Islam. Obama represents one who has Muslim roots yet does not practice Islam. Is this the only acceptable type of “Muslim”? On the other side of the coin, could this be the opening up of the door for there to one day be a practicing Muslim in the office of the president. I think this is what trully scared right-wingers, the Chistian right, neo-cons, and Muslim haters. It was not that they really believed that Obama was some sort of Muslim in the closet (at least the leaders of these movements did not really believe this; it was propaganda for the masses). Their fear was more based upon the breaking down of Islamophobia and Americans actually coming to terms with Muslims and perhaps electing one some day in the future. This potential is scarier to them than the reality of Obama’s Islamic roots.

What affect will this have on Arab racism?
How will racism among Arabs have them react towards Blacks? I think we are already starting to see this with Ayman Azh-Zhawahiri Al-Khariji At-Takfiri’s statement about Obama being an ‘`abeedul-bait’ (house Negro or literally ‘a house slave). The fact that a Black man has won the highest seat in the world is a huge blow to Arab racism, and I do not know if this point and its ramifications are well understood yet? Arab leaders will now have to be “subservient” to a Black president. They can no longer claim that Blacks are inferior. Or perhaps maybe this may motivate them to stop kissing the US’s butt?

President that the world can look up to like JFK
We saw that the world was ecstatic when Obama won the presidency. Simply put, people want an America that they can look up to. As the old cliché goes, “you win more bees with honey.” Bush’s cowboy politics only helped to galvanize the world and help to breed more terrorists. This (in addition to racism) is why Ayman Azh-Zhawahir Al-Khariji At-Takfiri really hates Obama.

Will he move to the left?
Now that the general campaign is over will Obama be moving back to the left? General election campaigns are known for presidential candidates moving to the center; as opposed to primaries where each side is trying to appeal to its base and are more leftist or rightist (depending on which side their party represents).

Rhetoric on War
I hope all that “tough guy” talk about Afghanistan and Pakistan was just that – talk. I hope he was just trying to appeal to the right. For me, I cannot help support anymore wars in the world; especially, when these wars have a devastating effect on the Muslims.

Racism in the US is not over.
Definitely, racism is not over. I am sure there are many out there who would like to believe it is. They want to forget that racism ever existed and sweep it under the rug. They can now condone racism or turn a blind eye to it, by saying, “How could there be racism in the US when we have a Black president?”

Is neoconservatism over?
This election was a victory for religious progressives over the religious right who like to tell religious practicing people that they should vote for nuts like Bush because he is anti-abortion, for example. While issues of family values are very important to me and I am strongly opposed to things like abortion and homosexuality, I will not vote for a war-mongering, racist, Muslim-hater just because he/she shares these values on family with me. The fact that Obama is a religious man (as are most Black folk) also means that we, as American, are strongly opposed to atheism and extreme forms of secularism. I am sure there are many secularist humanists who would prefer a president who wants religion to play no part in politics. For them, I guess, Obama was just a lesser of two evils if this is a main concern for them.

2008-11-04T15:21:00.000-06:00

Regarding Present day Elections

By, Shaykh Saalih ibn Fowzaan al-Fowzaan

Reference: al-Jazeerah Newspaper: #11358

Source: http://madeenah.com/article.cfm?id=1219

Category: Contemporary Issues

All praise is due to Allaah, lord of the worlds, and may the Salaat and Salaam be upon our prophet Muhammad, his family and companions.

Amma Ba’d.

Indeed there have been a lot of inquires recently concerning elections and demonstrations on the basis that they are novel affairs and were acquired from non-Muslims, so I say, and Allaah is the granter of success:

The issue of elections needs some elaboration:

Firstly: It is permissible for Muslims to elect the grand Imaam (ruler of the Islaamic state) if they need to, but with the condition that Ahlul Hil wal ‘Aqd of the Ummah (the leaders of the Mulsim Ummah in knowledge and status) do so, and the rest of the Muslims are represented by them. Just as the Sahaabah did, may Allaah be pleased with them, when Ahlul Hil wal ‘Aqd amongst them elected Abu Bakr as Sideeq, may Allaah be pleased with him and pledged allegiance to him. Subsequently this pledge was binding upon the rest of the Muslims. This also took place when ‘Umar ibn al Khattaab appointed the remaining six of the ten companions who were given glad tidings that they would be in Jannah, to appoint a ruler after him. They chose Uthmaan ibn ‘Afaan, may Allaah be pleased with him. They pledged allegiance to him and therefore this pledge was binding upon all the Muslims.

Secondly: Concerning positions of leadership that are below the central leadership, appointing people for such positions is the authority/responsibility of the ruler. He is to choose those who are apt and trustworthy for such positions and appoint them. Allaah the Elevated said:

(Verily, Allaah commands that you render back the trusts to those whom they are due to, and that when you judge between people, you judge with justice.}

This verse is directed to the rulers, and the ‘trusts’ here, are the posts of authority in the country. Allaah has made them a trust over the ruler, and this trust is carried out by choosing apt and trustworthy people for such positions. Just as the Prophet (صلى الله عليه وسلم), his companions and the Muslim rulers after them used to do, they chose people who were fit and suitable to assume such positions [of authority] and would carry out their duties in a legislative way.

As for the elections that are known to take place in different countries in present times, such elections are not from the Islaamic system. Disorder, personal agendas, greed and personal relationships get drawn into them. Tribulations and the spilling of blood are also caused due to them, and they do not attain the intended objective, rather they become an arena for bids, trade and false claims.