The different forms of Organized Outreach?
Organized Outreach in the American Muslim community contains three components:
a) Education : (or dawa) for the purpose of educating others about Islam.
This is the most direct way of teaching others about Islam. Holding talks and classes on Islam, whether in the mosque or outside; distributing educational material about Islam, etc..
b) Political : for the purpose of becoming more effective in society, and/or the protection of the community:
Reaching out to politicians, community leaders, and interfaith leaders, for the purpose of developing relations, empowering the community, protecting the rights of the Muslim community, etc…. Prophet Muhammad (PBUH) treaty of Hudybiya, with the Meccans, is a clear example of this category of outreach or interaction. Political outreach often enables more education about Islam. For instance, the prophet was more able to educate society about Islam in year 15, compared to year 5, since politically, Islam was more established at year 15.
c) Reform : Work geared toward reforming and enhancing society.
Examples include partnering with others to work for the greater good: working for the environment, reducing homelessness, poverty, crime, etc… Eliminating social ills was one of the important goals of the prophets, as each prophet had a number of key social ills that they worked to eradicate in society. Think of prophet Muhammad’s work to eliminate the killing of young girls, subjugation of women in society, slavery, and oppression in general. Other prophets had similar goals.
Isn’t all of this a form of dawa ?
At a high level, all the three categories above are some a form of dawa. But the difference in perspective and priority differs in each category. Each category is important as it plays an important role in our community.
The most effective dawa is at the individual level
The most effective dawa (educating others about Islam) more seriously happens at the individual level. That is: when the person interacts with an individual Muslim who is living Islam, and is able to touch their life. Organized Outreach provides another forum for this interaction to happen. However, the most effective form of dawa happens in normal places around each person as an individual: at work and school, with the neighbor and on the street.
Sunday, March 15, 2009
Monday, January 19, 2009
Lessons from Gaza - and beyond
The Gaza Massacres tested the entire Ummah. Below are some lessons I learned as a Muslim American.
1. Believers never lose hope
The believers see the darkness and oppression in the world with the light of Iman. This empowers the believer to see the Will of Allah in every situation. In the prophetic incident of al-ahzab, the believers were scared when the mighty armies of Arabia moved to destroy them in Madina. But their trust in their Lord made them believe in His promise of eventual triumph over oppression. At that darkest time, the prophet received the promise of Allah that the message of Islam will eventually reach Persia and Rome. The hypocrites were particularly surprised by such a lofty promise when they could not even go to the bathroom, for fear of being attacked by the enemy. But the Will of Allah stands today as it stood at the time of the Prophet. We must never lose hope or despair.
2. Passion and High emotion need to be directed.
Our community is rightfully angry about the massacres in Gaza. When directed in the right channel, this anger can be a great force pushing us forward towards our noble goals. When not directed, it can turn into an unhealthy, or even destructive flood that moves us backwards, sow disunity amongst us, and makes detractors of Islam and Muslims happy. When suppressed, without an outlet, it can lead to depression, frustration, and a desire to give up. We must open many positive channels for our community to express this emotion in the right way, in order to help us move forward in a positive direction: humanitarian assistance, political engagement, media training, legal solutions, educating the Muslim community and larger society; praying to Allah and getting closer to Him; committing to Islam, doing dawa, learning about our religion, learning about our realities in America, and more.
3. One Body, different reactions
Our Ummah must stand as one body. However, like a body, the parts of the body will react to the pain in different ways. It is possible, and sometimes necessary, that each Muslim group or country will have a different stand and will contribute to our challenges in different ways. In a war, you need soldiers, physicians, engineers, eyes, cooks, etc…. It may be that the soldier and physician are running in what seems to be opposite directions, but all with the same goal in mind. In the seerah, there were times that the Muslims in Mecca, Madina, al-Habasha and the men of abu-baseer (after Hudaybiya) had strikingly different plans, all serving Islam. Strategies that may be the best for one group (for example doing lots of rallies), may not be the best for another group.
4. American Muslims are in a unique position
Without the support of America, Israel cannot continue to oppress Palestinians. American Muslims are well positioned to educate the public and change the policies of our government in a direction that can be fair and brings all points on the table. Although we are few in numbers, we are in a unique position to make a real difference. We must learn how to capitalize on this opportunity, and we should not waste it. The single most useful job that American Muslims can do today for their Ummah and for all humanity is: get our act together, and become an Islamic voice for justice, in America.
5. Amidst high emotions, we must maintain an Islamic stance towards the Jewish People.
(a) Muslims are justifiably angry against the oppression and injustice committed by Israel, for many decades, towards the helpless Palestinian population. However, we are not against all Jews. We are against the injustices committed – whether by Jew, Christian, or even Muslim. We can no longer tolerate unjust calls in our midst that define all Jews as evil. This is as racist as the Islamaphobes who declare all Muslims as evil.
(b) We need to realize that there are many Jews who are against atrocities committed by Israel. These Jews are courageous, and are targeted by many in their own community. Even in the midst of detailing mistakes made by some “People of the Book”, Allah recognizes that among people of the book (as among any people) are trustworthy individuals (Aal Imran). Although we may not agree in all details, we still have to recognize their courage in the difficult stand that they take in their community to stand against Israel’s injustices.
(c) In Islam, standing up for Justice is not intended to happen only when Muslims are affected. Allah commands that we stand up for Justice with any people who are oppressed. Allah demands that we stand up against injustices even if committed by our own. In particular, it is important for Muslims to recognize that the holocaust is a terrible injustice that happened in the world. Not hundreds, or thousands – but Millions of Jews were unjustly massacred or displaced in the holocaust. Had true Muslims been empowered at that time, we should have done all we can to stop this massacre that can only lead to more destruction. Muslims today have to recognize this as a painful reality in our human history. We need to remember and cherish our Muslim history when Jews (and Christians) were living in peace in Muslim Spain for centuries. This was recognized by Jewish historians as the time of renaissance of the Jewish People.
6. We must engage with others
The prophet engaged non-Muslims in His Dawa project. The tribe of Bani Hashim and leaders such as Abou Taleb supported the prophet, not because they were Muslims, but because they agreed with the prophet in some human principles: freedom of religion, freedom of practice, freedom from injustice and oppression, etc… The prophet welcomed their contributions, and accepted that they stood on common ground on some issues. The prophet was willing to sign up on the pact of “al Fudoul”, which stood with the oppressed, whatever religion he may be. We must recognize the many friends we have in America, and that we will be much stronger in accomplishing our goals when we partner together
7. We must not lose focus of Islam’s priority
The main objective of Islam is to deliver the message of Allah to all humanity: dawa. This is why Allah sent thousands of prophets. This is why He created us. This is the reason why prophets, and men of nobility sacrificed, were tortured and killed. In this context, the hierarchy in terms of objectives is (a) knowledge of creator, (b) sanctity of life, and (c) the sanctity of any land or structure. This is why according to the prophet, the killing of an innocent person is more serious than the destruction of al-Ka’ba (ie: human life worth more than any physical place). Furthermore, Allah determines that to seduce humans away from their lord is worst than killing them (al fitnah akbar min al-katl - AlBakara). We are living in a world that is yearning for guidance from the Creator, and we must not lose focus on Islam’s foremost priority, which is to call humans to Allah and to introduce His Light to them. We are living in a country where the majority is seriously ignorant about Islam, although many are seriously interested to learn about it. We need to focus on our priority of delivering the message of Allah in this land. We are living in a place where many are tempted away from their creator. The prophet saw that he could not help the torture and killing of his companions safya and Bilal, and did not take unwise steps to free them because he his priority was not to do anything that would endanger the ability to deliver His message to all the people. We cannot lose our focus and our priority.
8. At the end, Injustice will not stand
This is a promise from Allah SWT. Sooner or later, the weapons of oppression and injustice will wither against the Truth. We have to believe in the promise of Allah SWT. The question is what will our role be, not whether or not Allah’s promise will stand. When a man came to the prophet angered by the oppression, torture and killings in Mecca, the prophet reminded him that this is the path of all prophets. He reminded him to be patient and to persevere on the right path. Many years later, this injustice was removed, after Allah tested the believers. We need to find the energy from amidst the darkness and channel it towards satisfying its Creator. This is the way to guarantee the promise of our Lord.
1. Believers never lose hope
The believers see the darkness and oppression in the world with the light of Iman. This empowers the believer to see the Will of Allah in every situation. In the prophetic incident of al-ahzab, the believers were scared when the mighty armies of Arabia moved to destroy them in Madina. But their trust in their Lord made them believe in His promise of eventual triumph over oppression. At that darkest time, the prophet received the promise of Allah that the message of Islam will eventually reach Persia and Rome. The hypocrites were particularly surprised by such a lofty promise when they could not even go to the bathroom, for fear of being attacked by the enemy. But the Will of Allah stands today as it stood at the time of the Prophet. We must never lose hope or despair.
2. Passion and High emotion need to be directed.
Our community is rightfully angry about the massacres in Gaza. When directed in the right channel, this anger can be a great force pushing us forward towards our noble goals. When not directed, it can turn into an unhealthy, or even destructive flood that moves us backwards, sow disunity amongst us, and makes detractors of Islam and Muslims happy. When suppressed, without an outlet, it can lead to depression, frustration, and a desire to give up. We must open many positive channels for our community to express this emotion in the right way, in order to help us move forward in a positive direction: humanitarian assistance, political engagement, media training, legal solutions, educating the Muslim community and larger society; praying to Allah and getting closer to Him; committing to Islam, doing dawa, learning about our religion, learning about our realities in America, and more.
3. One Body, different reactions
Our Ummah must stand as one body. However, like a body, the parts of the body will react to the pain in different ways. It is possible, and sometimes necessary, that each Muslim group or country will have a different stand and will contribute to our challenges in different ways. In a war, you need soldiers, physicians, engineers, eyes, cooks, etc…. It may be that the soldier and physician are running in what seems to be opposite directions, but all with the same goal in mind. In the seerah, there were times that the Muslims in Mecca, Madina, al-Habasha and the men of abu-baseer (after Hudaybiya) had strikingly different plans, all serving Islam. Strategies that may be the best for one group (for example doing lots of rallies), may not be the best for another group.
4. American Muslims are in a unique position
Without the support of America, Israel cannot continue to oppress Palestinians. American Muslims are well positioned to educate the public and change the policies of our government in a direction that can be fair and brings all points on the table. Although we are few in numbers, we are in a unique position to make a real difference. We must learn how to capitalize on this opportunity, and we should not waste it. The single most useful job that American Muslims can do today for their Ummah and for all humanity is: get our act together, and become an Islamic voice for justice, in America.
5. Amidst high emotions, we must maintain an Islamic stance towards the Jewish People.
(a) Muslims are justifiably angry against the oppression and injustice committed by Israel, for many decades, towards the helpless Palestinian population. However, we are not against all Jews. We are against the injustices committed – whether by Jew, Christian, or even Muslim. We can no longer tolerate unjust calls in our midst that define all Jews as evil. This is as racist as the Islamaphobes who declare all Muslims as evil.
(b) We need to realize that there are many Jews who are against atrocities committed by Israel. These Jews are courageous, and are targeted by many in their own community. Even in the midst of detailing mistakes made by some “People of the Book”, Allah recognizes that among people of the book (as among any people) are trustworthy individuals (Aal Imran). Although we may not agree in all details, we still have to recognize their courage in the difficult stand that they take in their community to stand against Israel’s injustices.
(c) In Islam, standing up for Justice is not intended to happen only when Muslims are affected. Allah commands that we stand up for Justice with any people who are oppressed. Allah demands that we stand up against injustices even if committed by our own. In particular, it is important for Muslims to recognize that the holocaust is a terrible injustice that happened in the world. Not hundreds, or thousands – but Millions of Jews were unjustly massacred or displaced in the holocaust. Had true Muslims been empowered at that time, we should have done all we can to stop this massacre that can only lead to more destruction. Muslims today have to recognize this as a painful reality in our human history. We need to remember and cherish our Muslim history when Jews (and Christians) were living in peace in Muslim Spain for centuries. This was recognized by Jewish historians as the time of renaissance of the Jewish People.
6. We must engage with others
The prophet engaged non-Muslims in His Dawa project. The tribe of Bani Hashim and leaders such as Abou Taleb supported the prophet, not because they were Muslims, but because they agreed with the prophet in some human principles: freedom of religion, freedom of practice, freedom from injustice and oppression, etc… The prophet welcomed their contributions, and accepted that they stood on common ground on some issues. The prophet was willing to sign up on the pact of “al Fudoul”, which stood with the oppressed, whatever religion he may be. We must recognize the many friends we have in America, and that we will be much stronger in accomplishing our goals when we partner together
7. We must not lose focus of Islam’s priority
The main objective of Islam is to deliver the message of Allah to all humanity: dawa. This is why Allah sent thousands of prophets. This is why He created us. This is the reason why prophets, and men of nobility sacrificed, were tortured and killed. In this context, the hierarchy in terms of objectives is (a) knowledge of creator, (b) sanctity of life, and (c) the sanctity of any land or structure. This is why according to the prophet, the killing of an innocent person is more serious than the destruction of al-Ka’ba (ie: human life worth more than any physical place). Furthermore, Allah determines that to seduce humans away from their lord is worst than killing them (al fitnah akbar min al-katl - AlBakara). We are living in a world that is yearning for guidance from the Creator, and we must not lose focus on Islam’s foremost priority, which is to call humans to Allah and to introduce His Light to them. We are living in a country where the majority is seriously ignorant about Islam, although many are seriously interested to learn about it. We need to focus on our priority of delivering the message of Allah in this land. We are living in a place where many are tempted away from their creator. The prophet saw that he could not help the torture and killing of his companions safya and Bilal, and did not take unwise steps to free them because he his priority was not to do anything that would endanger the ability to deliver His message to all the people. We cannot lose our focus and our priority.
8. At the end, Injustice will not stand
This is a promise from Allah SWT. Sooner or later, the weapons of oppression and injustice will wither against the Truth. We have to believe in the promise of Allah SWT. The question is what will our role be, not whether or not Allah’s promise will stand. When a man came to the prophet angered by the oppression, torture and killings in Mecca, the prophet reminded him that this is the path of all prophets. He reminded him to be patient and to persevere on the right path. Many years later, this injustice was removed, after Allah tested the believers. We need to find the energy from amidst the darkness and channel it towards satisfying its Creator. This is the way to guarantee the promise of our Lord.
Tuesday, September 30, 2008
The Financial Meltdown: a Muslim perspective?
One of our most valued "assets" as American Muslims is our Islam. We believe that Islam has answers to our personal, family, and communal challenges. Instead of simply "rebuking" the "ills" of America, we must be able to translate Islam into meaningful contributions to the American society. What is our perspective on the most difficult challenges facing America? And, it is not enough just to say: "I told you so"; or that "you are bad". What is our solution? What do we stand for, rather than what do we stand against.
I dream of the day when Muslims may be able to mature our discrouse in America to make such a contribution. Where Islam and Muslims are seen as a real value add to solving all sorts of challenges that we are facing in our beautiful country.
Below is a "step" in this direction. A perspective of Islamic Finance on the current financial challenges facing our financial institutions. It is, however, more difficult to produce solutions. And this is what we need. Can we create a forum of Muslim economists that can dig deep into Islam and who understand the realities of America, and would be able to produce some practical solutions?
Enjoy the article below, written by Dr Ali Khan
---------
An Islamic Perspective
Meltdown in American Markets
By LIAQUAT ALI KHAN
Call it the consequences of irresponsible American invasions, call it the irrational exuberance of short sellers, call it the catastrophe of subprime lending, call it the mismanagement of leveraged products, blame it as you may, American markets are facing unprecedented meltdown and doomsayers see little promise in the federal bailout package. Ironically, the Wall Street has noticed that Shariah-compliant investments--which avoid speculative risk and debt-ridden greed--have fared much better in these troubled markets. In the past few years, Shariah-compliant investments in Western markets have grown to more than half a trillion dollars.
Islamic financing is attracting huge academic curiosity. Many experts participating in the 8th Harvard University Forum on Islamic Finance held this past April wondered if Islamic financing could have prevented the meltdown that American markets are facing primarily due to mortgage debt and mortgage-backed securities—now known as "toxic investments." This legal commentary highlights the two fundamental principles of Islamic financing that I presented at the Forum.
High Risk Investments
The Quran prohibits al-Maysir or speculative risk, warning the faithful to avoid games of chance in which the probability of loss in is much higher than the probability of gain (2:219). Shariah-compliant investments, therefore, avoid speculative risk, including interest rate options, naked equity options, futures, derivative and numerous leveraged products purportedly designed to hedge investments. Many of these financial products attract speculators in hopes of making quick money. When trusted fund managers, under institutional pressures to show profit, resort to speculative risk, hedge investments turn into suicidal strategies for financial destruction.
In pursuit of greed and thrill, straightforward investments in companies engaged in socially useful activity has become unattractive, even boring, because of their presumably lower rate of return—frequently a self-fulfilling prophecy. Billions of dollars are dumped into companies that promise huge profits but produce nothing. While Islam would allow risking investments in socially beneficial research projects, it prohibits investments in companies peddling alcohol, tobacco, pornography, debt, and weapons—products that undermine our health and safety.
Some investment strategies rampant in the markets are not only morally corrupt but socially harmful. Short sellers, for example, make money when companies collapse and close. Turning the conventional logic of investment on its head, short sellers wish companies to crash rather than prosper for they make most money when companies go bankrupt, workers and employees lose jobs, and pension funds evaporate through declining company stock. Such cynical investments, touted as useful forces that balance the market, are contrary to Islamic law.
Interest-Bearing Debt
In addition to prohibiting high risk investments, the Quran also prohibits no risk investments. The prohibition against riba, interest on loans, is strictly forbidden. Islam does not prohibit passive investments. Nor does it prohibit giving interest-free loans. Debt is not contrary to Islamic law. Charging interest is. Although some experts argue that usury, and not interest, is prohibited under Islamic law. Most Muslim scholars agree, however, that interest on loans is contrary to the Shariah.
Refuting arguments that money has time value or that interest is analogous to profit, the Quran offers a categorical principle that “trade is permitted but interest is not.” (2:275). The prohibition against interest was revealed not only to save the poor from unscrupulous lenders but also to deter investors who demand a set return on their investments and decline to take the risk of engaging in useful trade.
Contrary to Islamic principles, lending in general and subprime lending in particular was predestined to harm American financial markets for two distinct reasons. First, debt braced with high interest was being extended to persons who simply could not afford to pay back loans. This was usury. Second, the real estate mortgage was no longer a prudent investment decision, since numerous investors were trading in real estate with inflated prices. Investment bankers and other geniuses on Wall Street were securitizing mortgage debts, turning them into interest-bearing securities. These fancy securities began to fail when their underlying assets were foreclosed or deflated. The debt turned deadly and its holders bankrupt.
Shared Destruction
Between the prohibited limits of maysir (speculative risk) and riba (no risk), however, Islamic Law permits creativity in financial markets where investors mobilize surplus monies for the production and distribution of halal (Kosher) goods and services. These permissible markets are neither risk-free nor prone to irresponsible risk. Though innovative and authentic, the markets are infused with the values of fairness, transparency, and reasonable profits. They are free of predatory practices that corrupt transactions with greed and inflict hardship on the poor, the elderly, and the novice.
The federal bailout package that the Bush Administration is selling as a quick cure of all problems will only aggravate the underlying cancer of interest-bearing debt. It is unlikely that the infusion of more money will reform institutions and companies built on layers of interest-bearing debt. When the best and the brightest are engrossed in finding ways to make money with money, and no more, the system may look creative and intelligent but it is geared toward shared destruction.
Ali Khan is Professor of Law at Washburn University in Topeka, Kansas.
-------
Other articles on how Islamic Finance is performing in these times of financial stress :
http://www.investmentnews.com/apps/pbcs.dll/article?AID=/20081005/REG/310069971/1030/MUTUALFUNDS
http://business.smh.com.au/business/islamic-finance-rides-the-storm-20081010-4yft.html?page=1
I dream of the day when Muslims may be able to mature our discrouse in America to make such a contribution. Where Islam and Muslims are seen as a real value add to solving all sorts of challenges that we are facing in our beautiful country.
Below is a "step" in this direction. A perspective of Islamic Finance on the current financial challenges facing our financial institutions. It is, however, more difficult to produce solutions. And this is what we need. Can we create a forum of Muslim economists that can dig deep into Islam and who understand the realities of America, and would be able to produce some practical solutions?
Enjoy the article below, written by Dr Ali Khan
---------
An Islamic Perspective
Meltdown in American Markets
By LIAQUAT ALI KHAN
Call it the consequences of irresponsible American invasions, call it the irrational exuberance of short sellers, call it the catastrophe of subprime lending, call it the mismanagement of leveraged products, blame it as you may, American markets are facing unprecedented meltdown and doomsayers see little promise in the federal bailout package. Ironically, the Wall Street has noticed that Shariah-compliant investments--which avoid speculative risk and debt-ridden greed--have fared much better in these troubled markets. In the past few years, Shariah-compliant investments in Western markets have grown to more than half a trillion dollars.
Islamic financing is attracting huge academic curiosity. Many experts participating in the 8th Harvard University Forum on Islamic Finance held this past April wondered if Islamic financing could have prevented the meltdown that American markets are facing primarily due to mortgage debt and mortgage-backed securities—now known as "toxic investments." This legal commentary highlights the two fundamental principles of Islamic financing that I presented at the Forum.
High Risk Investments
The Quran prohibits al-Maysir or speculative risk, warning the faithful to avoid games of chance in which the probability of loss in is much higher than the probability of gain (2:219). Shariah-compliant investments, therefore, avoid speculative risk, including interest rate options, naked equity options, futures, derivative and numerous leveraged products purportedly designed to hedge investments. Many of these financial products attract speculators in hopes of making quick money. When trusted fund managers, under institutional pressures to show profit, resort to speculative risk, hedge investments turn into suicidal strategies for financial destruction.
In pursuit of greed and thrill, straightforward investments in companies engaged in socially useful activity has become unattractive, even boring, because of their presumably lower rate of return—frequently a self-fulfilling prophecy. Billions of dollars are dumped into companies that promise huge profits but produce nothing. While Islam would allow risking investments in socially beneficial research projects, it prohibits investments in companies peddling alcohol, tobacco, pornography, debt, and weapons—products that undermine our health and safety.
Some investment strategies rampant in the markets are not only morally corrupt but socially harmful. Short sellers, for example, make money when companies collapse and close. Turning the conventional logic of investment on its head, short sellers wish companies to crash rather than prosper for they make most money when companies go bankrupt, workers and employees lose jobs, and pension funds evaporate through declining company stock. Such cynical investments, touted as useful forces that balance the market, are contrary to Islamic law.
Interest-Bearing Debt
In addition to prohibiting high risk investments, the Quran also prohibits no risk investments. The prohibition against riba, interest on loans, is strictly forbidden. Islam does not prohibit passive investments. Nor does it prohibit giving interest-free loans. Debt is not contrary to Islamic law. Charging interest is. Although some experts argue that usury, and not interest, is prohibited under Islamic law. Most Muslim scholars agree, however, that interest on loans is contrary to the Shariah.
Refuting arguments that money has time value or that interest is analogous to profit, the Quran offers a categorical principle that “trade is permitted but interest is not.” (2:275). The prohibition against interest was revealed not only to save the poor from unscrupulous lenders but also to deter investors who demand a set return on their investments and decline to take the risk of engaging in useful trade.
Contrary to Islamic principles, lending in general and subprime lending in particular was predestined to harm American financial markets for two distinct reasons. First, debt braced with high interest was being extended to persons who simply could not afford to pay back loans. This was usury. Second, the real estate mortgage was no longer a prudent investment decision, since numerous investors were trading in real estate with inflated prices. Investment bankers and other geniuses on Wall Street were securitizing mortgage debts, turning them into interest-bearing securities. These fancy securities began to fail when their underlying assets were foreclosed or deflated. The debt turned deadly and its holders bankrupt.
Shared Destruction
Between the prohibited limits of maysir (speculative risk) and riba (no risk), however, Islamic Law permits creativity in financial markets where investors mobilize surplus monies for the production and distribution of halal (Kosher) goods and services. These permissible markets are neither risk-free nor prone to irresponsible risk. Though innovative and authentic, the markets are infused with the values of fairness, transparency, and reasonable profits. They are free of predatory practices that corrupt transactions with greed and inflict hardship on the poor, the elderly, and the novice.
The federal bailout package that the Bush Administration is selling as a quick cure of all problems will only aggravate the underlying cancer of interest-bearing debt. It is unlikely that the infusion of more money will reform institutions and companies built on layers of interest-bearing debt. When the best and the brightest are engrossed in finding ways to make money with money, and no more, the system may look creative and intelligent but it is geared toward shared destruction.
Ali Khan is Professor of Law at Washburn University in Topeka, Kansas.
-------
Other articles on how Islamic Finance is performing in these times of financial stress :
http://www.investmentnews.com/apps/pbcs.dll/article?AID=/20081005/REG/310069971/1030/MUTUALFUNDS
http://business.smh.com.au/business/islamic-finance-rides-the-storm-20081010-4yft.html?page=1
Monday, September 29, 2008
So, when is EID?
The Drama continues. When is Eid? Should we follow local sighting or global sighting? ISNA or MANA or ICNA or TRICNA? Calculations or the local Masjid? Halal/Haram or valid difference of opinion?
In fact, there is some benefit to the Eid drama. It is like the small amount of pain that the body experiences that alerts to a bigger problem that needs to be taken care of. A warning sign of sorts. Disabling valid warning signs so that we can live happily is not a good idea (ask Wall Street).
The Eid drama brings to the attention of the masses a much more important challenge that we need to address as a community. The challenge is: how do we make decisions together? How can we stay unite? Which decisions must we move together in, and which decisions is OK to move separately?
You see, uniting in Ramadan/Eid is one of the lower priorities for unity that is needed in the Muslim community. For Allah’s Sake, just enjoy two eids, or even three! We need to exhibit a united voice in so many more important aspects of our communal affairs. Challenges such as our priorities in America, political goals, communal priorities, financial priorities, and so on. But we lack the structure, discipline, and leadership to make this happen. We lack the will because each masjid is an island, happily drifting in any direction the “leader” chooses. It is therefore appropriate to have the Eid drama come as a warning sign that reminds everyone that we really need to come together.
How do we do that ? your thoughts ?
PS: Eids Mubaraks :)
Take a look at this funny song made by an MIT student on when eid is : http://www.youtube.com/watch?v=UZDmVRohS94
In fact, there is some benefit to the Eid drama. It is like the small amount of pain that the body experiences that alerts to a bigger problem that needs to be taken care of. A warning sign of sorts. Disabling valid warning signs so that we can live happily is not a good idea (ask Wall Street).
The Eid drama brings to the attention of the masses a much more important challenge that we need to address as a community. The challenge is: how do we make decisions together? How can we stay unite? Which decisions must we move together in, and which decisions is OK to move separately?
You see, uniting in Ramadan/Eid is one of the lower priorities for unity that is needed in the Muslim community. For Allah’s Sake, just enjoy two eids, or even three! We need to exhibit a united voice in so many more important aspects of our communal affairs. Challenges such as our priorities in America, political goals, communal priorities, financial priorities, and so on. But we lack the structure, discipline, and leadership to make this happen. We lack the will because each masjid is an island, happily drifting in any direction the “leader” chooses. It is therefore appropriate to have the Eid drama come as a warning sign that reminds everyone that we really need to come together.
How do we do that ? your thoughts ?
PS: Eids Mubaraks :)
Take a look at this funny song made by an MIT student on when eid is : http://www.youtube.com/watch?v=UZDmVRohS94
Monday, September 22, 2008
Fundraising in the Muslim community
Muslims attending mosques in the US have seen their share of fundraising this month. Fundraising is a crucial excercise in order to support the Islamic institutions. However, the majority of fundraising is mostly focused on a traditional excercise of a speaker who "presses" people to give (who can give $10,000, ... etc...).
Many individuals from the community have come to dislike these excercises. They dislike both the frequency, as well as the style.
What is the way out?
What ideas do you have that can make our fundraising more acceptable to the community.
What lessons can we learn from other communities?
How can we manage both the longer term plan (endowment, grants, etc..) with the short term plan : need to pay for this year's bills.
What do you suggest ?
Many individuals from the community have come to dislike these excercises. They dislike both the frequency, as well as the style.
What is the way out?
What ideas do you have that can make our fundraising more acceptable to the community.
What lessons can we learn from other communities?
How can we manage both the longer term plan (endowment, grants, etc..) with the short term plan : need to pay for this year's bills.
What do you suggest ?
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