singursaga: Fwd: [bangla-vision] Important Lessons from the Abedine-Weiner controversy (My final statement)

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From: <peacethrujustice@aol.com>
Date: Sat, Jun 25, 2011 at 11:44 PM
Subject: [bangla-vision] Important Lessons from the Abedine-Weiner controversy (My final statement)

THE PEACE THRU JUSTICE FOUNDATION

11006 Veirs Mill Rd, STE L-15, PMB 298

Silver Spring, MD. 20902

RAJAB 1432 A.H.

(June 25, 2011)

The Abedine-Weiner Controversy

(A Final Statement)

Assalaamu Alaikum (Greetings of Peace):

I begin first with a message to our non-Muslim relatives, friends, and neighbors who have been following this online discussion over the last two weeks. I want to make it clear that the opposition to a Muslim woman marrying a non-Muslim man has nothing to do with viewing the humanity of non-Muslims as something inferior, unclean, or repulsive. The criterion for human worth is given to the committed Muslim from The Creator of all, in the following words:

"O mankind, We created you from a single pair of a male and female, and made you into nations and tribes, for you to know each other [i.e. learn from each other], not for you to despise one another. Surely the most honored among you in the sight of ALLAH (God) is the one who is most ALLAH fearing [i.e. the one who is best in conduct]."

Our issue with the marriage of Huma Abedin to Anthony Weiner is based on our belief (as committed Muslims) that The Noble Qur'an is the last revealed scripture from The Creator to all humanity; that unlike previously revealed scriptures, The Noble Qur'an has remained uncorrupted over the past fourteen plus centuries; and lastly, that we are obligated to adhere as closely as we can to what has been revealed - i.e. to accept as permissible that which has been made permissible, and to reject as forbidden that which has been made forbidden.

Our opposition to a Muslim woman marrying a non-Muslim man is predicated first and foremost on the fact that ALLAH Almighty has made such a union forbidden (haram) in The Noble Qur'an and Prophetic Sunnah - for the protection of the Muslim woman, for the protection of any children that may result from the marital union, and, by extension, for the protection of the Muslim society itself.

On an anecdotal note, of the mixed marriages involving a Muslim female and a non-Muslim male that I have known in my lifetime, I can recall only one that involved a publicly observant Muslim woman. (Huma Abedin would be the second.) I cannot recall any mix marriages of this nature where the offspring from that union were practicing Muslims. I am not suggesting that none exist; I'm simply stating I don't know of any.

As regards some of my so-called "liberal" (or more secular) Muslim brethren, who share a different view on this matter than the majority of Muslims in America and beyond; while we are all entitled to our own opinions, we are not entitled to our own facts. The fact is, both according to The Book of ALLAH (Al-Qur'an), and the Sunnah (recorded practice) of the last divinely sent Messenger and Prophet, Mohammed ibn Abdullah (peace and blessings be upon him) - and as I understand the majority consensus of interpretive opinion from the major schools of Islamic thought - the union of a Muslim woman to a non-Muslim man is forbidden.

As Imam Waith Deen Umar correctly pointed out (echoing the sentiments of ZT Minhas):

"All of my research tells us that the marriage is prohibited according to Allah's words in Surahs 2:221 and 60:10-13. We are forbidden to marry our daughters (sisters, women) to non-believing men; meaning not believing as we believe, IN ALLAH. "Worship God (Allah) as He should be worshiped."

Surah 60:10 is of special note:

"O you who believe! When there comes to you believing women refugees, examine (and test) them; Allah knows best as to their faith. If you establish that they are believers (i.e. Muslims) do not send them back to the unbelievers. They are not lawful wives for the unbelievers, nor are the unbelievers lawful husbands for them..."

Insha'Allah, what follows are some of my own views, on a point-by-point basis, on the most important issues raised from the primarily intra-Muslim dialogue that ensued from the Abedine-Weiner controversy. Let me begin by revisiting a number of questions that I raised in the initial release on June 7th. I will then proceed with my own humble perspective on the matter through the prism of the Islamic sources (to the best of my humble ability).

The questions raised were as follows (I've made slight modifications for greater clarity):

What does it mean to be a practicing Muslim in this day and time, and what's behind the establishment's repeated emphasis of Abedin being a "practicing Muslim?"
What was it about Huma Abedin's upbringing in Saudi Arabia that led her to what some might consider the opposite sociological extreme in America?
What has Abedin's political elevation - and the elevation of other practicing Muslims operating within America's political mainstream - meant for Muslims here and abroad? To date, have we seen any significant benefit for Muslims in America (or anywhere else where America has influence)?
What carries more weight in the heart and mind of your average educated Muslim living in the West? His or her book learning (especially as it pertains to Islamic training or studies), or the cultural influences from within the larger society itself?
Given the fact that the establishment places a high value on practicing Muslims like Ms. Abedine, what message does this convey to all other Muslims living in America?

In light of the debate that ensued, I'm going to raise one additional question: Do Muslims in America have a responsibility to weigh into (what some have described as) a personal matter between Abedin and Weiner... even after it arises within the public domain?

1. What does it mean to be a practicing Muslim in this day and time, and what's behind the establishment's repeated emphasis on Abedin being a "practicing Muslim?"

One respondent noted, "To the highly secular media, the mere act of fasting in Ramadan is sufficient to classify a professing Muslim as a practicing Muslim." This well made point raises the question made by another respondent: "Have you any evidence or were you able through investigative research to determine that [Huma] Abedin claimed to be a practicing Muslim, and if yes, what type of Muslim is she?"

One can infer, correctly I believe, that Huma does indeed view herself as a practicing Muslim, by virtue of the fact that this oft-repeated description of her has been part of her public profile since she was first introduced to the public, and Huma has never refuted this description. As for the "type" of Muslim she is, ALLAH knows best. What can also be inferred, however, from her well educated background vis-a-vis her choice of a mate, is that Huma's self identity (as a Muslim), and her practice of Islam, are not very strong.

2. What was it about Huma Abedin's upbringing in Saudi Arabia that led her to what some might consider the opposite sociological extreme in America?

This is a very intriguing and admittedly speculative question for me. Huma Abedin was reportedly born in Michigan, than raised in Saudi Arabia - one of the most socially and politically repressive

countries in the world, especially for Muslim women. Huma also comes from a well educated and accomplished family. Both of Huma's parents were/are educators, originally from South Asia. (Her father is now deceased.)

I've had an opportunity to speak with a blood relation of Huma (an older cousin). He has informed me that his recollections are that the religious conservatism (within Huma's family) extends to the women-folk in her extended family.

I've been told Huma's father was a college professor in Kalamazoo, Michigan (and that he may have been one of the founding members of the Muslim Students Association of America). She comes from a family rooted in Islamic culture. As Wordsworth once said: "Child is the father of man," I can't shake the feeling that at least part of the key to understanding Huma's decision making (with regard to her selective application of Islam in her own personal life in America) has something to do with her upbringing in Saudi Arabia. (Surely ALLAH knows best.)

3. What has Abedin's political elevation - and the elevation of other practicing Muslims operating within America's political mainstream - meant for Muslims here and abroad? To date, have we seen any significant benefit for Muslims in America (or anywhere else where America has influence)?

The elevation of Huma Abedin, and other Muslim operatives within America's political mainstream, has had little positive impact for Muslims in America, generally speaking, in my view. The insecurity index for U.S. Muslims is steadily increasing - attended by a rise in religious profiling, a rise in hate crimes, the constant surge in preemptive prosecution cases involving young Muslim males (with the government often employing agent-provocateurs in entrapment operations), while brutally executed imposed wars on Muslims overseas rage on with no end in sight.

Meanwhile, the overall image of Muslims in America - despite the increase of Muslim operatives on the local, state, and federal level - leaves much to be desired. Muslims on Capitol Hill in Washington, DC, generally speaking, are so lacking in confidence (as Muslims) that they often mirror the attitudes and behavior of many of their non-Muslim colleagues.

Case in point: One of the brothers who received my initial posting on the Abedine-Weiner controversy passed it on to some of his Muslim colleagues. What follows reflects the response that came from certain Muslim quarters of Capitol Hill.

assalaamualakum,

So I must admit I forwarded the commentary on the quick, thinking that it was just topical enough to be interesting to those on this list who are Muslim politicos or junkies like me. Thus I was surprised by the strong responses the forwarded note generated.

A few people, including two I consider friends, asked to be removed from my list, and another suggested that I was a borderline radical, merely for forwarding a commentary of political and islamic relevance, that touches on challenges faced by men and women alike in our community.

And still others appreciated the commentary, as did I, as a conversation starter, without endorsing the substance in full.

Rather than speaking to the commentary's substance I have copied the author who has written a followup piece. If you'd like to read it feel free to email him at ssaala@aol.com.

For my own, I'll say only that I pray we would not be so quick to cut our ties with each other over opinions or even less...forwarded emails.

Personally, I am neither a scholar nor one without past mistakes. Yet I do know that Islam and politics both teach us not to divide our ranks. Having entered my 40's, I am also learning the value of finding good in even those who have wronged me because of my faith.

Should we not be similarly tolerant of our brothers and sisters who share our faith, even if our islamic perspectives differ? And if we are able to overcome our differences, respect each other, and work together won't it be easier for brothers and sisters seeking Muslim friends and spouses to find them?

In closing, I'll share that recently I have suffered big losses, from the deaths of mentors to hits financially. Despite these trials, I remain grateful for the many blessings Allah has afforded me in life, particularly you all, my brothers and sisters in Islam.

May any of you who have ever been offended by me...or my forwarded email...forgive me. And may Allah shower his mercy, wisdom, and success upon us all.

Amin

The response to a forwarded e-mail - from some of our aspiring future political leaders - says a lot about the mindset among many "practicing Muslims" in the nation's capitol! The shrill reaction to a forwarded e-mail (in a nation that prides itself on "freedom of speech") exemplifies the extent to which some Muslim professionals will go in order to fit in. Anything that may even remotely threaten their self-seeking upward trajectory within the system is immediately branded (consciously or unconsciously) taboo!

4. What carries more weight in the heart and mind of your average educated Muslim living in the West? His or her book learning (particularly as it pertains to Islamic training or studies), or the cultural influences from within the larger society itself?

This is a very important question that every Muslim parent needs to honestly confront and respond to accordingly. After the home environment, the cultural influences within the broader society have far greater influence on a developing mind (and consciousness) than many of us are willing to admit...far greater in fact than the religious "training" that many of us receive in our religious institutions and universities.

We are taught in Islam that every child that comes from the womb of its mother is Muslim by nature (i.e. born in a state of Islam, or complete surrender to ALLAH), and that the influences within his family and society will either reinforce this nature or take him away from it. (A good example of this phenomenon can be found in the central theme of the thought-provoking movie called "Mooz-lum.")

5. Given the fact that the establishment places a high value on practicing Muslims like Ms. Abedine, what message does this convey to all other Muslims living in America?

It is my opinion that by repeatedly describing Huma Abedin as a "practicing Muslim," in high profile print and broadcast reports, the opinion shapers within American society are making an effort to subliminally change the way that Muslims in America (esp. Muslim women) view themselves. Huma has essentially been made to symbolize the highly accomplished liberated Muslim woman, according to the western paradigm.

6. Do Muslims in America have a right or responsibility to weigh into a matter such as this, after it arises within the public domain?

In one word, ABSOLUTELY! The Rev. Dr. Martin Luther King, Jr. correctly opined: "Moral principles have lost their distinctiveness. For modern man, absolute right and absolute wrong have become a matter of what the majority is doing."

Those voices within the Muslim community that would serve as apologists for Weiner's behavior - with the argument, 'It's between him, his wife, and his constituents' - diminish both the image and responsibility of Muslims in the public square (as enjoiners of good and forbidders of evil) by parroting such nonsense. If moral and ethically challenged members of Congress (or any other political institution in the land) choose to violate their oath of office, and then fight to remain in office, as if it's some kind of entitlement or birthright, people of true faith (irrespective of religious creed) should not serve as apologists or enablers for such corrosive behavior that threatens the common good.

As The Noble Qur'an mandates: "Do not become an advocate for those who betray their trusts."

The same principle applies to our sister's poor decision-making in choosing a husband. As ZT Minhas correctly opined, its sends the wrong message: (a) it misguides the unlearned Muslim, (b) it discourages the practicing Muslim; (c) it conveys the message that it's ok; (d) and it largely subordinates the will of a Muslim woman (esp. one who is not as independent and capable as a Huma Abedin) to the will of non-Muslim husband, who will gradually take her further and further away from her Islam. In this regard it does fall under the category of a maslaha - as being in the public interest.

(I should also note for record that while Huma is not a politician, she is a high-profile political operative, the fact that she has been exposed in this manner by the mainstream media could end up being a blessing in disguise for her and her community. ALLAH knows best.)

In my conclusion, I am compelled to bring to the readers' attention a profound contradiction that has arisen with this controversy. There has been quite a bit of vitriol expressed (from some quarters) over the honor of Huma Abedin; and herein lies the contradiction.

An innocent and deeply committed Muslim woman by the name of Dr. Aafia Siddiqui is being held in the United States under oppressive conditions, and in violation of U.S. and international law. What about her honor? Huma Abedin is free, and is more than capable of defending herself in the court of public opinion, while Aafia cannot! Where is the concern and public outrage for this Muslim woman - in New York (where she was held for two years, after being brought half-dead to the United States), or on Capitol Hill, where to my knowledge there have been no attempts to bring her case to the attention of the national legislature for investigation or redress?!

(Are we being hypocritical in our stated concern for the "honor" of a Muslim woman?)

This will probably be my final online statement to our many readers on the Abedin-Weiner controversy. I welcome any and all feedback, however, whether you agree with me or not. As I mentioned earlier, this issue, and the important peripheral issues that have also sprung up around it, has struck a deep chord in the Muslim community that cannot be ignored. It touches upon how we, as Muslims, view ourselves; and how we conduct ourselves as representatives of Islam in the public square.

By no stretch of the imagination do I mean to suggest that I, by raising this issue, presume to be a paragon of virtue among Muslims in America. I am far from it! - and that is one of the reasons why I am so committed to my work. I am in large part striving for Almighty God's mercy and forgiveness, as I strive to do my part to help usher in a better world. May ALLAH accept it. Ameen.

In the never ending struggle for peace thru justice,

El-Hajj Mauri' Saalakhan

(But feel free to share this with others)

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--
Palash Biswas
Pl Read:
http://nandigramunited-banga.blogspot.com/