By Roze S. Alex-Kadri

Islam is considered by its adherents to be a complete religion because Islam addresses issues related to man’s relationship with God, man’s relationship with others, and man’s relationship to his surrounding society and environment.  There are many who regard Islam as having a governmental or political feature because Islam speaks to so many societal issues.  There are many who unabashedly proclaim that political Islam is failure.  I believe that they err in their assessment. 

There has been a legacy of a number of ostensibly “Islamic states” throughout history -  Umayyads, Abbasids, Safavids, Buyids, Seljurks, Fatimids, Mamluks, Ottomans, Saudi’s, and the Iranians – to name some of the most prominent.  These states were “Islamic” in the sense that their state’s leaders and populace self identified as Muslims and they mostly promulgated laws and rules and regulations that were ostensibly and referentially Islamic.  However, they were only ostensibly Islamic because the states and many of their leaders engaged in activities that were patently un-Islamic in theory and practice (misappropriation of property, frequent assassinations, murder, alcohol consumption, opportunism, adultery, inappropriate polygyny, etc.).  Nevertheless,  references are made to a de jure Islamic governmental state and Sharia law enforcement on the one hand by Western groups and self proclaimed pundits who promote dissention by trafficking in hate and fear and on the other hand by Eastern governments and groups seeking to “rally the masses” for or against a particular self-serving agenda.  I think Muslims would have a healthier and more stable personal and social disposition if they understood that complying with their religion does not necessitate the establishment or existence of an “Islamic government”.   Living under the auspices of such is not what makes them Muslim.  There is no imperative to establish one governmental form or political state over another. 

Discussions relating to the subject of Islamic government require a brief introduction to Islam.  The Islamic religion was established in 610 C.E. by Mohammad (s) from the Quaraysh clan of the Qusayy tribe.  He will henceforth be referred to as the Prophet or the Prophet Mohammad (pbuh).  Worshipping “Allah” means worshipping “God”.*  Using the Arabic word for “God” is no different than using “Dieu” or “Dios” which are the French and Spanish words, respectively, to refer to God.  The message of Islam is based upon that which was revealed to the previous Judeo-Christian prophets and holy men.  (Quran;  2:133-136, 2:256, 2:139, 3:3, 16:101, etc.)  That is not to say that Muslims consider Islam to be equal to other religions.  Muslims consider Islam to be superior to other religions due to its being the culmination and perfection of previously revealed Abrahamic religious revelations:  “I have perfected your religion for you, completed My favour upon you and Have chosen for you Islam as your religion.”  (Quran, 5:3)  The Quran is considered sacred because it is the holy book of Islam and is believed to be God’s exact words.  The stated purpose of the Quran is to serve as a “guide and a mercy” to all mankind.  (Quran; 6:154/157, 7:52, 12:111, 17:82, 27:77, etc.) 

I write this article not as a religious or political scholar.  I merely offer this as someone who knows a little about both disciplines in hopes of facilitating productive discourse between and among Muslims and non-Muslims and to counteract the vile commentaries of the uninformed.    Frequently lost in discussions about Muslims and Islam is the fact that neither Islam nor Muslims have sought to impose themselves on others – be it in this country or elsewhere.  There is the authoritative position that there is no compulsion in Islam (Quran; 2:256):  to each his own (“To you be your way and to me mine”).  (Quran; 109:6)  It is also said in the Quran that, “To each among you, have We prescribed a Law and an Open Way.” (Quran; 5:48); “God is our Lord and your Lord: For us (is the responsibility for) our deeds, and for you your deeds.  There is no contention between us and you.” (Quran; 42:15); and, “The believers are but a single Brotherhood:  so make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy”. (Quran; 49:10) 

Comments regarding instituting Islamic law (“Sharia”) by Muslims on non-Muslims disregard historical and religious injunctions to the contrary and are not only false and self-serving but also incite hate (as well as being anti-Semitic).  Even in Muslim dominated countries, Christians and Jews are judged on their wrongdoings by their own jurists using their own texts just as they have been from Islam’s inception.  Moreover, Muslims have lived in many non-Muslim led and non-Muslim populated countries for over a millennium since Islam’s introduction without ever attempting to institute Islamic law or engage in any kind of religiously based sedition.  Presently, Muslims are in the minority in about one third of the countries that they live in. (Roy, pg 18)   The contemporary Muslim minority statuses are mostly a “consequence of voluntary displacement”.  (Roy, pg 109)  

Government as a body politic has two dimensions:  political institutions (executive administration and leaders) and the citizenry.  Citizenry includes the qualities of allegiance and participation and compliance.  Although there are requirements and good practice mandates and recommendations, my contention is that the Prophet (s) did not envision a universal, absolute, and eternal Islamic governmental or political model or paradigm.   I also contend that, notwithstanding Islam’s professed comprehensive, inclusive nature, the Prophet’s message was an esoterically and exoterically personally targeted spiritual one.  It was apolitical not because it eschewed or denied the importance of a government but because it did not specifically explicate how that institution(s) should be structured or configured.  Furthermore, instead of weakening Islam’s applicability, this orientation is one reason for its resilience and transcendence.  Finally, although there is no specified governmental paradigm, Islam does oblige Muslims to conduct themselves in a particular mode as citizens – which is the second part of government.

Before the advent of Islam, an Arabian kinship based tribal system served as the rudimentary governing body of the people. (Kennedy, pg. 18)   This system was immediately supplanted by one of the Prophet’s (s) first governmental act with the enactment of the Medina Charter/Constitution/ in ~624 C.E.  The Medina Charter was epochal and revolutionary because the document and the thinking behind it provided for the facilitation of political and religious activities, respected and acknowledged group differences, and shifted allegiances from the tribe to the state. (Khan)  Moreover, the Charter granted protection, respect, and equitable treatment for all religious believers; established rules of conduct for all; and set out rights, responsibilities, and obligations for all. (Medina Charter)  Such a contract among the different groups exhibited true respect for religious and ethnic pluralism. 

The Charter conferred executive powers to the Prophet (s) rather than absolute powers. (Kennedy, pg. 31)   The Prophet (s) was even warned against acting as the holder of absolute authority over Muslims.   The Prophet’s “sole function was to communicate the divine message through wise words, sermons, and dialectics.” (Kabir, pg 64)  Of interest is that there were no provisions for public institutions, judicial system or courts of redress, or legislative bodies effectuating Islamic rules, etc.  Although the Medina Charter served as a strong initial political model it had limited applicability primarily because the Charter’s basis was a “religion” that was inchoate. 

Succeeding the Medina Charter and the Prophet’s rule was the Caliphate system.  “Caliph” means deputy of God.  The system conferred religious and political authority and legitimated the right of force to the leader, or Caliph.   This is the historically familiar Islamic political model that the Islamic nation took following the Prophet’s (s) passing.  The Caliphate system was more akin to the monarchical theocratic style government system. 

The Caliphate system was implemented from the 7th to the 20th century with the seat having shifted to different nations.  The first four Islamic leaders following the Prophet (s) are called the “Rightly Guided Caliphs”:  AbuBakr, Omar, Uthman, and Ali.  That Caliphate group was actually an age based companion (“sahaba”) or gerontocracy system in which the leader directed the community in terms of legislature, judicial, and executive decisions. 

The Caliphate personalities and dispositions led to differences in doctrinal and theoretical beliefs.  This in turn led to differing political paradigmatic manifestations.  (Enayat, pg. 4)    Resident cultures and differing religious interpretations also greatly impacted the governing style:  Arab vs. Persian vs. Turkish, Quraysh vs. Alid vs. differing schools of thought (“mathahib”), etc.  That differences in government styles and institutions existed should not be surprising or concerning given that the specific institution of government did not have a strictly religious basis.  The changes occurred because of historical exigencies and societal issues that caused the leadership to adjust to the plurality of religious expressions and understanding and ethnic traditions so as to become “contextualized in order to maintain hegemony”. (Khan)  These different political manifestations and interpretations are ipso facto acknowledgement of the existence and legitimacy of the acceptability of and respect for pluralism.    

The Caliph was expected to lead by the principles of consultation (shura):  the activity was referred to with the phrase, “people who loose and bind”. (Enayat, pg. 74)   The often made claim is that these consultative deliberations are consonant with many forms of representative democracy.  Although there are no explicit standards or set political formulae for Muslim governments to follow, consultation is one principle that has been mandated and is an important salient Islamic political feature of historically Islamic governments.  The other noticeably historical feature has been heredity (patriarchy). 

…

Having a state religion (as do many present day countries) is not a determinative feature of being a theocracy.  Islamic rule should more appropriately be referred to as a nomocracy as opposed to it being pre-supposed as a theocracy. (Enayat, pg 129)  Nomocracy government is based on a legal system, or the rule of law:  it is the necessity of government as affirmed “on the basis of norms, [what should and should not be], and well defined guidelines, rather than personal preferences” and inflexible absolutisms. (Enayat, pg 129)  Such a rule of law is a prerequisite of democracy.  Combining the disposition of rule of law with the principle of consultation (“shura”) and consensus (“ijma”) and analogy (“ijtihad”) and allegiance (“ba’ya”) consigns Islam to being consistent with democratic forms of government.  Every “conceivable democratic right and liberty” can be deduced from the Quran and prophetic tradition. (Enayat, pg 132) 

Having presented the contextual and historical situations involving Islamic forms of government, I now offer some more substantive reasons for claiming that Islam does not have a specified doctrinal framework of government.

•    The Prophet Muhammad (s) left no biological male heir (similar to many of the prophets who preceded him).  There is a well known hadith that states that the Prophet’s (s) heirs are scholars, or learned men, who are more highly regarded than devout worshippers.

•    Islamic mores consider heredity subservient to virtue, which is consistent with the above aforementioned statements about heirs. A heredity based ruling elite is disconsonant with Islam’s mores.  (Sahih and Bukari Hadith)

•    The Prophet (s) did not clearly identify a leader to succeed him.  The only references made to there being such a leader were that Abu Bakr was chosen to lead the prayers in the Prophet’s (s) absence and that Ali should be the next mullah (which is a highly contested claim).  

•    In the Quran, it states that Islam was sent to all of mankind not just to some people.  Moreover, it was not “sent down to” leaders (Quran; 43:31) but rather it was sent to an “unlettered” man to rehearse God’s signs, sanctify, and instruct the people in “scripture and wisdom”. (Quran; 52:2)   Had the primary function of Islam been to establish a political or governmental entity, the Islamic concept would have been different and perhaps been sent to leaders to rule the land in a specific way.

•    There are no specifications on how to establish a government in the Quran or Islamic prophetic tradition other than the general admonition to engage in “mutual consultations” in affairs involving domestic, business, national, and administrative deliberations. (Quran; 42:38) 

•    Even though the societal injunctions, suppositions, and requirements of Islam are considerable, performing these duties is not pre-conditioned on the existence of any one political framework or another.

Not having specified a governmental system may seem surprising given the detail that Islam provides in other social dealings involving, for example, charity, inheritance, and divorce.  The belief that in Islam, “religion and politics form a unified, inseparable whole is wrong”.  (Enayat, pg. 64)   Government is not a fundamental principle of religion. (Enayat, pg 64)  Politics and government belong to man; and religion, even though Man practices it, belongs to Allah (swt).   The Islamic religion “can be adapted to any society precisely because it has “severed its links with any given culture and instead allows people to live in a sort of virtual de-territorialized community that includes any believer.”  (Roy, pg 270)

Islam considers “government”, per se, to be an important Islamic societal attribute; however, its form was not specified or explicated.  (Enayat, pg. 74)  This does not reflect a deficiency of Islam.  On the contrary, it is one of its many strengths.  We can only engage in conjecture as to why there is no Islamically prescribed government.  As a universal religion valid for all time and unbounded by time and space, the benefits of not establishing an Islamic government system may be as follows:

•    Allowing indigenous areas to govern themselves fostered more peaceful relations and resulted in increased political diversity that in turn nurtured greater intellectual and cultural achievements throughout the Muslim world.  When a system of political uniformity was instituted and political variety was suppressed (as had occurred by the Seljuk Turks), cultural achievements declined. (Kennedy, pg 209) 

•    “Any system of thought which is wedded to the state is, thereby, constantly exposed to the danger of becoming an ideological tool of vested interests.”  (Enayat, pg. 13)  Allowing political flexibility thwarts dictatorship, tyranny, and despotism.  Political injustice is often perpetuated by the religious enforcers who cloak themselves with the aura of divine providence, which relates to “any political system shielded by an ideology.” (Enayat, pg. 73)

•    Were Islam to restrict or define a political governmental system, it may have: caused the rest of the Islamic religious message to be rejected summarily (rejecting what was unfamiliar with the unacceptable); led to anarchy (due to citizen non-comprehension); or have been too constraining and thwart social growth and/or have the other dictates of Islam co-opted by the religious authorities.

An Islamic governmental system is almost rendered inconsequential as long as there is no infringement on the ability of individual Muslims to carry out their Islamic duties.  This is not to say that Islam did not recognize the legitimate necessity of government.  Islam recognizes the importance of some type of government construct to administer the affairs of the people and protect their interests and rights.  That “government” is important is borne out by the Prophet having performed the following governmentally political acts in tandem and concordance with the delivering of his spiritual message:  established public goods (land and water),  endorsed treaties, provided social welfare, engaged in wars, appointed administrators, collected taxes, distributed spoils of war, held “courts” of redress, and adjudicated between disputants.  The important point is that these activities were incidental and not central to the mission of promulgating the Islamic message. 

Consider that Islam was given to all of mankind and because mankind adheres to many differing lifestyle orientations that are manifested by differing cultures and traditions, it follows that Islam should be amenable and malleable enough to its being applied and followed by differing political and governmental systems.   Islam established itself more as a social revolution instead of a theological imperative that I believe is the reason for its resiliency and transcendence. (Khan)   The growth of the Muslim commonwealth was characterized by allowing diverse indigenous “groups to reach their own political solutions which were more attuned to their needs” without imposing either religious imperatives or state instituted government forms.   (Kennedy, pg 209)  Not being bound by any one particular system allowed for the development of different “custom-made” governmental systems that catered to the needs and characteristics of any society in question. 

Present day Muslim activists can be grouped into four ideological camps: those that ignore the importance of respecting governmental/political institutions; those that insist on re-establishing a previous Islamic order; those that explain ways in which Islam is consistent with Monarchy, Socialism, or Democracy (their being many types of democratic forms), to name a few; and those that develop new types of government forms that amalgamates Islamic precepts with present day societies.

Regarding the first group, by ignoring the importance of any such governmental implementing authority risks society disintegrates into fascism, anarchy, and/or tyranny.  Consider how this fits in with the orientation and operations of the Taliban, al-Qaeda, and other radicals who may be indeed by our present day Khawarijites who have a nihilistic view of this world, ignoring and neglecting important Islamic precepts in favor of temporal, superficial justifications.   With respect to the second group, those who seek to re-establish previous Islamic political constructs, I say that, although well-intentioned, they will be frustrated and their efforts will be futile and fruitless due to anachronistic limitations because such historical constructs were implemented by and for a people in a time that no longer exists.  Additionally, those previously styled paradigms were not Islamically dictated. Rather, because they were only culturally based, there are no set existing principles that can be analogously applied in the present era. 

The groups that hold the most appropriate, tenable, and robust positions are the third and fourth groups who seek to reconcile and explain the consistencies of Islam with extant systems of government and others who seek to develop new types of government forms and engage in research and present ideas on how to develop a new and better, more appropriate governmental paradigm that incorporates and espouses Islamic themes.  Such activities respect Islam’s mandates and account for variations in nations and allow for Man’s social and personal growth.  Although care must be taken not to be apologetic of Islamic and Muslim history in this regard, I believe that efforts spent in such undertakings are worthy and commendable and in great need.

The Quran is a “living source of prescriptive guidance for the community by allowing, “evolving interpretations of the divine purpose”. (Ayoob, pg 17)   Sharia law stems from divine revelation, which is different from dictates stemming from “Fiqh” law, which is the man-made interpretation of the rules, and laws of Sharia.  Even when considering Islamic jurisprudence one finds an abundance of flexibility within “Sharia” law.  Sharia is a “boundless resource for legal innovation” in which there is an “infinite diversity” in the political manifestations that can be easily adapted to the modern world. (Enayat, pg 14, 129)  Politics is considered a secondary matter in religion and, as such, a legitimate diversity of opinion is allowed and protected and nurtured. (Enayat, pg 14)  Contrary to what some scholars purport, there is no “failure of political Islam”.  (Roy, pg 40)   There is no such thing as a political Islamic entity.  The phrase should more appropriately be re-stated as referring to the failure of political Muslims.

Islam is not about politics; its principle purpose was about Man’s relationship to God as his salvation.  Coupling politics to Islam diminishes Islam’s worth and renders it subservient and subordinate to Man.  Therefore, since there is no sanctified Islamic political model, Muslims are “free to choose [and/or live under] whatever form of government they find suitable to ensure their welfare.”  This declaration is the reason why Muslims are free to live and prosper in any society – including living in many different societies as long as they are able to practice their faith without restriction.

This leads to my conclusion that while Islam, per se, is relatively silent on the type of government Muslims should establish or live in, the mode of socialized behavior that Muslims should adhere to is specified and clear.   Good citizenship is an important Islamic virtue.   I presently perceive the greatest Muslim weakness concern issues of citizenship.  Islam mentions some important characteristics Muslim citizens should exhibit.  They and others are more than ideal goals; they serve as practical guides for living compatibly and piously in any society.   The following are some and only some dictates that Islam makes of its citizens:

•    Believe and do good deeds.  (Quran; 2:277, 3:179, 5:9, 22:50, 42:23/26, etc.)
•    Do not murder.  (Quran; 2:178-179, 4:92-93, 25:68, Sahih Muslim and Bukhari Hadith)
•    Scandal mongering (spying and rumor spreading) is denounced. (Quran; 24:23, 49:12, 104:1)
•    Usury is strictly prohibited. (Quran; 2:275/276, 3:130, Farewell sermon)
•    Repel evil with good, which is best. (Quran; 23:96, 28:54, 41:34)
•    Be just in all of your dealings in order to be blessed (Quran; 2:239/258/272; 3:18/86, 4:3/5/8/138, 5:51, 9:71, 26:181, etc.) and be not a hypocrite (Quran: 3:148/140/145, 9:67-68/101, 33:48/73, 66:9, etc.). 
•    Be good to “neighbors who are near” (locally) and “neighbors who are strangers” (nationally) and companions and strangers.  (Quran; 4:36, Bukhari Hadith)
•    Establish regular prayers.  (Quran; 21:73, 11:114, etc.)
•    Do not revile that which others worship (gods).  (Quran; 6:108)
•    There is no place in society for prejudice or discrimination (due to religion, racism or ethnicity).  (Quran; 5-48, Farwell Sermon)
•    Follow the prescriptions governing divorce (Quran; 2:228-241), trusteeship (Quran; 4:58, 8:27, Sahih Muslim and Bukhari Hadiths, Farwell sermon), and contracts – both written and spoken (Quran; 2:282-283, 4:58, 5:1, 7:34).
•    Practice regular charity.  (Quran; 2:43/110/277, 4:77/162, 5:12/55, 6:72, 8:3, 13:12, 20:14, etc.)
•    Extend great kindness and obedience to parents.  (Quran; 27:23, 29:8, 31:14, 46:15-18, )
•    Show great kindness to kith (especially orphans) and kin (especially your wives). (Quran; 2:83/ 177, 8:41, 16:90, Sahih Muslim and Bukhari Hadiths, Farwell sermon)
•    Respect other people’s property.  (Sahih Muslim and Bukhari Hadiths, Farewell sermon)
•    Obey your leaders (“those in authority over you”) and the rules of society.  (Quran; 4:59, 36:21, Sahih Muslim Hadith)   Support your leaders as long as they obey the commands of Allah and his messenger.  (AbuBakr;’s ascension speech)
•    It is better to be patient and forgive, but there is no blame for defending oneself against oppressive wrong from men who insolently transgress against right and justice.  (Quran;  42:41-43)
•    The best people are those who hate the responsibility of ruling until they are chosen to be the rulers.” (Bukhari Hadith)
•    “Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong.” (Quran; 3:104, 9:112)
•    Leaders and followers should have patience and faith.  (Quran; 32:24, 109:6) “You will see rulers not giving you your right (but you should give them their right) and be patient till you meet me.” (Bukhari Hadith)
•    Leaders are guardians of the people and will be held responsible for the authority they have over their people.  (Sahih Muslim and Bukhari Hadiths)
•    “Pay [leaders] their right to them … and ask your right from Allah.” (Bukhari Hadith)
•    “Betray not the trust of God and the apostle, nor misappropriate knowingly things entrusted to you.” (Quran; 8:27)

My intent was to present information about the separation that exists between Islam and any specific style of government in order to help Muslims living as a minority and as a majority in any and all societies to self-actualize as individuals and as a group without experiencing debilitating cynicism or rancor or remorse.   I leave the expatiation and development of new political forms of government to the more learned and qualified in such matters.  

Note:  Forgive me if I have misstated or misrepresented anything. 

Endnotes – Bibliography

Quran, Translation by A. Yusef Ali.  Lahore:  Pakistan, 1938.
Ayoob, M. The Many Faces of Political Islam.  Ann Arbor, MI:  The University of Michigan Press, 2008.
Enayat, H. Modern Islamic Political Thought.  Austin, TX:  University of Texas Press, 1982.
Hadith,  Bukhari.
Hadith, Sahih Muslim.
Kabir, H. Science, Democracy, and Islam.  London, 1955.
Kennedy, H.  The Prophet and the Age of the Caliphate, 2nd Ed., Harlow, England:  Pearson, Longman, 2004.
Khan, S. Wayne State University, PS 5760.  “History and Development of Islamic Political Thought”.  Class notes, Winter 2009.
Mohammad, Prophet.  Medina Charter.  Medina, Arabia, 624.
Roy, O. Globilized Islam.  NY:  Columbia University Press, 2004.
Sachedina, A. The Islamic Roots of Democratic Pluralism.  NY:   Oxford University Press, 2001.

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Courtesy AAI

The partisan divide on issues related to Arabs and Muslims has become disturbingly wide. For example, when, in a recent poll, we asked American voters whether they had favorable or unfavorable attitudes toward Arabs and Muslims, the results were shocking.

Attitudes towards Muslims: Democrats – 54% favorable, 34% unfavorable; Republicans – 12% favorable, 85% unfavorable.

These were but part of a broader survey of American attitudes conducted by Zogby international, and released by the Arab American Institute. The poll’s other findings were equally troubling, with the answers to question after question yielding the same patterned response. For example, “Is Islam a religion of peace?” – 62% of Democrats say that it is, while 79% of Republicans say it is not.

What has happened to the “Grand Old Party” of George H.W. Bush and James Bake

For one, the GOP has become captive of several groups that now dominate the party’s base and have transformed its thinking. The “religious right” and its “end of days” preachers like Pat Robertson, William Hagee and Gary Bauer, presently constitute almost 40% of Republican voters. This group’s emphasis on the divinely ordained battle between the forces of “good” (i.e. the Christian West and Israel) and the forces of “evil” (Islam and the Arabs) has logically given rise to anti-Muslim prejudice.

Then there are the Christian right’s ideological cousins, the neo-conservatives, who share an identical Manichaean and apocalyptic world view, though with a secular twist. And into the mix must be thrown Islamophobic right-wing radio and TV commentators like O’Reilly, Beck, Limbaugh, Savage and company, who daily spew their poison across the airwaves.

The combination produces a lethal brew that is dangerous not only for the intolerance it has created, but the sense of certitude and self-righteousness it projects. This too comes through in our polling. When we ask Americans, in separate questions, whether they “know enough about Islam and Muslims (or Arab countries and people) or need to know more”, among Democrats, 68% say they would “like to know more” about Islam, with 80% wanting “to know more” about the Arab World. In answer to the same questions, 71% and 58% of Republicans say they “know enough” and “don’t want to learn more”.

There have been policy implications to this intolerance. In the days following President Obama’s historic speech in Cairo that was designed to rebuild tattered ties with the Arab and Muslim Worlds, I appeared on a number of television programs debating Republican operatives like Liz Cheney and former Senator George Allen. Speaking from the same talking points they criticized the President, accusing him of demonstrating weakness and selling America short in order to curry favor with Muslims.

Such stridency has only served to deepen the partisan divide. When asked whether they approve or disapprove of the White House’s outreach efforts to Arabs and Muslims, 82% of Democrats approve while 73% of Republicans disapprove.

This split is manifested in other behaviors. Especially relevant here are the conclusions of two additional studies released this month by the AAI. The first of these is a Congressional Scorecard for 2009-2010 which evaluates the voting records of all 435 Members of Congress on 20 different pieces of legislation or Congressional actions on a range of foreign or domestic policy concerns important to Arab and Muslim Americans. The study finds over 60 Members – all Democrats and not a single Republican – with excellent records on these issues.

The second of these AAI studies recorded and rated the comments made by all elected officials and candidates for federal or state-wide posts regarding the Park 51 controversy. With a few exceptions, Democrats were largely supportive of not only the project but, more broadly, of the rights of Muslims. The GOP side was the reverse. Only New York Mayor Mike Bloomberg (an independent), Governors Crist (Florida) and Christie (New Jersey), and Congressman Ron Paul were supportive, with most others in the Republican Party not only opposing the Islamic center but indulging in shameful anti-Muslim rhetoric – often echoing right-wing bloggers and radio personalities. More disturbing were reports that some GOP congressional candidates who had initially made more supportive statements were forced by party leaders to retract them and fall in line with their strategy of making the “Ground Zero mosque” a wedge issue to use against Democrats in the fall elections.

Whether simply exploiting insecurity and fear of Arabs and Muslims in a crude effort to win votes – tactics that worked so well for Republicans in the post-9/11 environment, or mixing these national security concerns with good old fashioned xenophobia, with a touch of Islamophobia, to infuse their supporters with intensity – it’s a dangerous game with worrisome consequences. And with the GOP poised to wield even greater influence after this election, I believe that those who place value in the need to promote greater understanding have every reason to be concerned.

12-45

The Cry for Pakistan banquet held on October 24th was a success in part because of the hard work of many who were mentioned in TMO’s article about the event last week, but also in part due to the hard work of many other unsung heroes. 

One such unsung hero was Dr. Khurshid Qureshi, who worked with Saleem Siddiqui sometimes until 3AM to prepare the Cry for Help banquet.  Dr. Qureshi was responsible mostly for planning the ticket sales for the evening, and he avoided recognition for his work despite the many hours he devoted to the banquet.

Qureshi explained, “There were nights where me and Saleem worked til 3AM, on weekdays,” to accomplish our goals.  “Extremely great teamwork,” he said.  “It’s unbelievable how the energy of different people was combined to bring this event.”

The result was nearly $500,000 of funds raised for Pakistan flood relief.

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Dr. Mehmood Khan, Chief Scientific Officer, Pepsico

Dr. Mehmood Khan is the chief scientific officer at Pepsico. He was appointed to the position in 2007. He has over 20 years of experience in the medical and pharmaceutical field. Most recently, he served as president, Takeda Pharmaceuticals Global Research and Development Center. He built Takeda’s U.S. medical affairs and global medical affairs functions, and helped develop the strong, scientific basis for launching the company’s major products as president of U.S. and European drug development.

As an M.D. with specialties in internal medicine and endocrinology, Dr. Khan has extensive academic and clinical experience. He served at the Mayo Clinic as the director of diabetes, endocrinology and nutrition clinical trial unit. He spent six years with the department of food, sciences and nutrition at the University of Minnesota. He also served as division chief of endocrinology, metabolism and nutrition at one of the main teaching hospitals of the University of Minnesota Medical School.

He guides the company’s long-term research strategy and agenda for business opportunities.

Dr. Khan earned his medical degree from the University of Liverpool Medical School, England, and completed a fellowship in clinical endocrinology in the department of medicine, University of Minnesota, Minneapolis. He has served on numerous state and national committees of the American Diabetes Association, the Minneapolis Medical Research Foundation and the National Institutes of Health. Additionally, he held several visiting professorships, has published extensively and presented at many medical meetings.

Mosque suit costs Rutherford County

MURFEESBORO,TN–The lawsuit over the Murfreesboro mosque is costing taxpayers thousands, Channel 5 reported.

Rutherford County leaders said the mosque lawsuit forced them to add $50,000 to the county attorney’s budget to cover the added expenses.

More money could be needed because the lawsuit over the proposed Islamic Center is still ongoing. Even before court proceedings started, the county racked up about $2,000 in legal bills from attorneys who worked researching the Islamic Center.

Stanford studies viability of opening a special diet cafeteria

STANFORD–World renowned Stanford University’s Dining services is studying the viability of converting an existing or building a brand new dining area to cater to the needs of Muslim, Jewish, and vegetarian students. The announcement came as it launched a pilot halal and kosher dining program at one of its dining halls earlier this month.

In partnership with students, Hillel and Residential Education, there will be kosher and halal options at three dinners per week to students who have signed up in advance for the pilot kosher and halal program. These three meals help students who maintain a strict kosher and halal diet, while also making the program manageable for the other students who keep a more relaxed form of kosher and halal.

Students participating in this pilot program are required to commit to the program for a minimum of one academic quarter.

A spokesperson told the student newspaper, ‘“The ultimate plan is to convert an existing kitchen (or possibly build a new one) and have that dining hall be the kosher, halal and strictly vegetarian dining hall…This is a model that can potentially be exemplary for other schools.’

Oshkosh mosque gets go ahead

OSHKOSH,WI–The Oshkosh Plan Commission has unanimously approved a plan to open a mosque on the city’s west side.A Muslim group wants to convert a former funeral home located on Eagle St. into a place of worship, WLUK-TV reported.

Neighboring property owners, however, have filed a petition opposing the request. They say it’s not appropriate for the residential neighborhood.

The Islamic group claims it will be accommodating to the community. If residents are too concerned the group says it will withdraw the application.

The mosque plan will now have to be approved by the full city council.

Muslims, Jews join hands in Savannah

SAVANNAH,GA–In a world riven by conflict there are still examples of friendship and solidarity cutting across all divides. The latest endeavor is by Savannah’s oldest synagogue and mosque to come together by holding joint services at each of the two places of worship this weekend, the Savannah Morning News reports.

Members of the Masjid Jihad mosque will join the congregation of Mickve Israel for Shabbat Services and dinner Friday at the synagogue. Imam Maajid Ali will speak.

Afterward, the group will go to Masjid Jihad, where Rabbi Arnold Mark Belzer will speak.

The group will reconvene at Mickve Israel on Sunday for lunch and a discussion.

The dual services are part of a “Weekend of Twinning Mosques and Synagogues” sponsored by The Foundation for Ethnic Understanding, a New York-based nonprofit devoted to promoting ethnic harmony and strengthening inter-group relationships.

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Los Angeles Clippers rookie forward Al-Farouq Aminu is trying to get acclimated to the pace of the National Basketball Association during the first month of play in his rookie season. So far the Wake Forest University product is averaging a paltry 2.8 points per game and 2.0 rebounds per game. But he has only played an average of 10 minutes per game over the team’s first four games as coach Vinny Del Negro tries to ease him into the rotation. Coach Del Negro is trying to keep things simple by keeping Aminu at small forward much of the time rather than complicate things for the rookie by having him play too much power forward.

Aminu made news during the summer while playing on the Clippers’ summer league team. The coach found him his energy level to be lacking in the summer league games and at the practices, only to find out that Al-Farouq was staying up until 1 AM practicing his jump shot. And this was in Las Vegas while his teammates were hitting the casinos. Mashallah, talk about work ethic.

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By Nilofar Suhrawardy, MMNS

NEW DELHI:  Interestingly, President Barack Obama’s tour of Asian countries has a religious touch to it, which certainly cannot be sidelined. He begins his India-visit from Mumbai, the country’s financial capital. In Mumbai, besides addressing top business leaders, Obama has decided to spend a little time celebrating the Hindu festival of lights, Diwali. This certainly is suggestive of Obama making special efforts to reach out to Indian populace at large. The same is indicated by his decision to stay at the Taj Hotel in Mumbai, which was targeted two years ago by terrorists. He will stay here and pay respects to the people who were killed in the Mumbai-strikes. In addition, Obama is expected to visit the Gandhi Museum, called the Mani Bhawan. Mahatma Gandhi, called the Father of Nation, stayed here whenever he was in the city. The museum has relics associated with Gandhi.

Usually, State leaders visiting India display their respect for Mahatma Gandhi by laying a wreath at his grave in the capital city. When in Delhi, Obama will do so by paying his respects to Mahatma Gandhi at Rajghat. But Obama is certainly keen on adding a greater Gandhian-touch to his visit, by including the Mani Bhawan in his schedule. This also suggests that he is apparently leaving no stone unturned to touch Indian people as emotionally as he can. There is yet another angle to it. Obama’s India-visit is followed by his visit to Indonesia, the country with the largest Muslim population in the world. Here, he will visit the Istiqlal Mosque and also make a public address, hoping to strike a favorable chord with Muslim people across the world. Though constitutionally, India is a secular nation, Hindus constitute more than 70 percent of the country’s population. Obama’s decision to celebrate Diwali in Mumbai thus has a greater diplomatic significance than apparent. If his Asian tour did not include Indonesia and/or visit to a mosque there, Obama’s Mumbai-schedule may have been different. But rather than take risk of raising questions of why did he not make any special effort to reach out to Indian Hindus, if he could do so to Muslims in Indonesia, Obama has chosen to kill them by joining Indians in celebrating Diwali in Mumbai. By visiting the Gandhi museum, besides dismissing speculations of his reaching out to “only” Hindus, he has given an Indian “nationalistic” fervor to his program.

Against this backdrop, irrespective of whether Obama’s India-visit yields any major gains for either country or not, the emotional touch added to it in reaching out to Indian people as a whole cannot be sidelined. Undeniably, Obama has well understood that Indians tend to be fairly emotional, where their religious and national sentiments are concerned. He may rest assure that religious sentiments of non-Hindu Indians are least likely to be disturbed by his celebrating Diwali. This is simply because Indian Hindus and Muslims have developed the practice of celebrating each other’s festivals, including Eid and Diwali, by sharing sweets. It may be emphasized that without disturbing religious practices linked with their respective festivals, they join in celebrations by greeting each other and sharing sweets. 

Not surprisingly, Indian Muslim clerics and leaders have not given much importance to a highlight of Obama’s visit being Diwali-celebrations. While they don’t consider him as “Muslim-friendly,” they have till date not announced any “demonstrations” against him. It may be recalled that they had organized rallies against the then US President George Bush’s visit in 2006, displaying their protest towards his Iraq and Afghanistan war policies. Though Obama has not displayed any major change in these policies, the Indian Muslims are not as angry at him as they were towards Bush. Elaborating on this, head cleric of Delhi’s Jama Masjid, Syed Ahmad Bukhari said: “There has been less anti-Muslim rhetoric from the White House since Obama took over. Obama doesn’t sound as fiery as Bush was.” Nevertheless, the Muslims remain concerned about Palestinian issue remaining unresolved, he said. “Peace and justice for Palestinians is the biggest test for Obama to pass before he wins the love of the Muslim world,” Bukhari pointed out. Besides, he stated: “The Muslim world still awaits justice in Afghanistan and in Iraq.” In general, the Indian Muslims remain hopeful of Obama taking some constructive steps leading to changes in these areas. This “hope” makes them feel that “Bush and Obama are different.” Obama is expected to bring about changes in perception held towards Muslim world, in keeping with the image he built about his being a “change-seeker,” soon after taking charge as the US President. This is partly responsible for Indian Muslims having developed a “soft” feeling for him.

Notwithstanding the hard fact that Obama’s India-visit may well be confined to cosmetic diplomacy, it will certainly go down in records as one where US President took special steps to win over the Indians emotionally. The coming days will answer the question on whether he has succeeded or not. If he does succeed, it shall definitely mark opening of a new chapter in Indo-US ties!

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By Liau Y-Sing

KUALA LUMPUR, Nov 3 (Reuters) – When Malaysian Aida Othman signed up for the new law programme at the Islamic university, she did not expect to become one the few women with their hands on the levers of the world’s $1 trillion Islamic finance sector.

Rising global demand for scholars who can advise firms on compliance with Islamic legal principles called sharia is behind the quiet and almost accidental way in which women are growing into a small but powerful force in a male-dominated business.

“There are not many women involved my job,” Aida, who manages the sharia advisory practice at Malaysia’s biggest law firm, told Reuters.

“I’m glad to be able to show to young graduates and young scholars in my field if you’re interested enough there is a way into sharia advisory,” the 41-year-old, who went on to study at Cambridge and Harvard, said.

Islamic finance has embraced women relatively rapidly in its 30-year modern history, as burgeoning demand for expert lawyers and growing female education rewrite the rules of the business.
As Islamic finance expands 15-20 percent a year and enters new markets from Australia to South Africa, so the need has grown for more sharia advisers who can structure financial transactions according to Islamic rules that crucially include a ban on interest.

Sharia advisers are typically Islamic law scholars who are able to marry sharia with international banking and legal practices to help banks devise sharia-compliant products ranging from mortgages to hedge funds.

There are 221 Islamic finance scholars globally but only a handful are in high demand, with the top six occupying almost a third of the 1,054 board positions open to Islamic experts, a Funds@Work report issued this year shows.

This small circle of men dominate the boards of Islamic banks but there are now about 10 women sharia advisers in Malaysia, home to the world’s largest market for sukuk, or Islamic bonds.

The number of women sharia scholars in Malaysia has more than tripled in the last five years according to some estimates.

There are no official figures, but practitioners say there are no women sharia advisers in the Middle East.

MIDEAST LAGS MALAYSIA

While the culture has opened the way to the rise of female advisers in Malaysia, more conservative social mores have kept women sidelined from the Islamic finance industry in the Gulf Arab region, experts say.

“The need for sharia advisers will increase,” said Mohamad Safri Shahul Hamid, deputy chief executive at Malaysia’s MIDF Amanah Investment Bank, a sukuk arranger.

“Will we see more women? In Malaysia, we will because they will want to follow the footsteps of noted women scholars. I’m not so sure about the Middle East. I still think they have to address the cultural issue. But they are moving in the right direction as, at least commercially, there are a lot more avenues for women to join the workforce.”

More than half of Malaysia’s 27 million people are Muslim and follow the Shafi’i branch of Sunni Islam, which is regarded as taking a more moderate stand on many issues.

The Middle East is home to different strands of Sunni and Shi’ite Islam which mean Muslim women enjoy vareying degrees of freedom. In the United Arab Emirates, for instance, Muslim women face few restraints compared to Saudi Arabia, where they are forbidden from driving and travelling unchaperoned.

Malaysian Muslim women face little, if any, restrictions on their movements, have equal educational opportunities and women comprise about half of the country’s total workforce.

Muslim women in Malaysia routinely hold political office, run large corporations and the country’s central bank and capital market regulator are both led by women.

EONCap Islamic, the sharia banking arm of Malaysian financial group EON Bank <EONP.KL>, and the local unit of Kuwait Finance House <KFIN.KW> both have women chief executives.

Women scholars also advise Bank Rakyat and Bank Islam <BIMB.KL>, which is Malaysia’s second largest sharia-compliant lender, as well as AmIslamic Bank and the local Islamic banking arms of HSBC <HSBA.L> and Standard Chartered <STAN.L>.

The rise of women sharia advisers in Malaysia was partly due to a central bank ruling that a scholar can only advise one bank and one insurer at a time to avoid conflicts of interest.

A SIGNIFICANT MINORITY?

Men still outnumber women five to one at sharia scholar conferences in Malaysia, but women have had a hand in major controversial rulings such as approving the bai inah sale, which fed into fierce theological debates that divide the industry.

With or without women, different legal schools of Islam mean some deals are acceptable to some Muslims but not to others.

“Sometimes banks have no other options,” said Shamsiah Mohamad, a Standard Chartered Saadiq Malaysia adviser who has sanctioned the use of the Islamic sale and buyback structure.

“Based on the Shafi’i school of thought, inah is sharia-compliant but it is not accepted in the Middle East. We gave our approval reluctantly.”

Shamsiah, who wears a headscarf and traditional Malay dress, speaks only a smattering of English and utters her views in barely audible tones, but confidently fields questions on complex topics like foreign exchange forward contracts.

The 43-year-old is part of an 11-member team of national level sharia advisers, which issues rulings governing the world’s largest sukuk market. But she says her career ambitions take into account her family and her limited grasp of English.

“In Islam, we need our husbands’ approval,” Shamsiah, who has a five-year-old son, told Reuters at the university where she teaches Islamic banking.

Most women advisers say they have not experienced gender discrimination although some say they are not always taken seriously at conferences, for instance.

“My duty is to speak out because to me that is my view. It is not a matter of whether people accept you or not,” said HSBC Amanah Malaysia adviser Rusni Hassan, one of eight children raised by a single mother in a village in northern Malaysia.

“I am used to it. I just say whatever I want to say,”

And regardless of any setbacks, Aida is optimistic about the prospects for women who want to get into the sector.

“Traditionally issuance of Islamic rulings and fatwas have been monopolised by men,” she said.

“There are no express rulings prohibiting women from being involved in it. There are opportunities for many more, for ladies who are willing to step up.”

(editing by Lin Noueihed)