The Devil's Embrace

The Devil’s Embrace
Come to me
Let me take you
In my arms
Feel the joy
Drink from this cup
Forget the burdens of life
Let me hold you longer
Don’t pull away
Let's be friends
You and I
Make a pact
Of non conformity
Free at last to
Roam the vast expanse
Of unbridled desire
Enjoy these moments
Live for now, live for you
Who gave you
These robes of piety
Can't you see
They're sullied
with sins of the past
Ill-fitting and awkward?
Cast them away!
Whose fight takes you away
From yourself?
Who said that you are
The Moral Conscience
of the World?
What outrageous bonds
Tie you to faith and tradition ?
How many lifeboats
Are you expected to save
In perilous waters
Risking your precious life
While the clock of enjoyment
Ticks away?
You are mine
If only for a moment
Let the bitter fruit
of this surrender
Wait for another time

Random notes on the commute:

Ah, wretched me!
My eyes I have blinded to your love
My heart beats faster at the thought of others
My dreams are of worldly landscapes
My breath, though it inhales your gift of life
Seeks joy from other but you.

You spread before me a green carpet
I trampled on it
You offered water to my parched lips
I turned my face away
You are ready to embrace me
I retreat and turn away
You have stood by me
Through joy and sorrow
In moments of pain and pleasure
When the sun retreats and succumbs to the night
You fill my heart with hope
Of another sunrise, another day
When my heart burns with anxiety
You fill my cup with love
In silence you have stood at the threshold of my soul
And rescued me from the clutches of despair
Yet...
I have failed to see you
To feel the warmth of your love
Honour the breath of life
And the flame of hope
And now that I must meet you
My heart cries out
Is there redemption, my Lord?
- Farhad

Letters To My Beloved

My artist’s brush

Is moved to paint

Images on the canvas

Of my mind

Two fragrances of paradise

Riding on your back

A longer prostration

You made

When he was a child

The Martyr of Karbala

In an over-sized robe

Swept up in your arms

Though you were

On the minbar

A necklace, and a gold ring

For Umamah

The apple of your eye

Boundless love

Unmatched in

Beauty and Praise!

And now billions of hearts

Are moved 

By the recollection of

Images on the canvas 

Of their minds

​

Prophet Ibrahim: Migration and Resettlement

My Khutbah at MT-Dundas

Prophet Ibrahim was an "Ummah" (Nation) unto himself because he embodied all of the qualities of a nation that aligns with a godly vision: contentment with God's decree; upright in righteousness, sincere in worship of One Creator; grateful for God's bounties and guided to the straight path. He was shaped by an unshakeable faith, strengthened by a keen sense of observation and critical thinking.

One of the hallmarks of this "Friend of God" is his constant turning to God in supplication, many of which are beautifully recorded in the Qur'an. Among them is the supplication he made when, after a long and arduous journey across the desert, he left his infant son and wife Hajar in an uncultivated land (Becca, Mecca), with no vegetation and no one in sight. It was an incredible challenge for him, and for her. When he turned to leave, she naturally inquired whether he would leave them there alone. He did not answer. She persisted in her questioning, and when he did not answer again she asked if this was a command from God. He nodded in the affirmative, upon which she said that if it was God's command, He will take care of them.

Such was the faith of the mother of a nation whose roots were planted in this incredible moment of trust in God. Prophet Ibrahim, filled with emotion then turned himself to his Lord who had never abandoned him and, raising his hands to the heavens, he entreated God: "Our Lord, I have settled some of my descendants in an uncultivated valley, near Your Sacred House, our Lord, so that they may establish the prayer. So make the hearts of people incline towards them, and provide for them from the fruits that may thank You." (Chapter 14:37)

The prayer is not only remarkable in its sincerity and forthrightness, but also in framing for later generations a mindset that would guide entire communities towards a culture of hospitality and embracing of others.

The migration and resettlement of Hajar and Ismaeel, and the above prayer of Ibrahim give us cause to reflect on the challenges of being uprooted from a place called home and to be taken to an unfamiliar place, with no friends nor support structure.

The incredible mass movements of people across the world today, uprooted by violence, wars or persecution – from Syria, Burma, Yemen, Palestine and elsewhere reminds us of the challenge that Hajar faced – no food, water, vegetation and no one in sight; with an infant son who depends on her for survival.

In our countries, we have embraced refugees who have come from these places; we have also forgotten their plight and their struggle for survival. In a short documentary aired by CBC Television entitled "Sedra" the female teenager named Sedra has to fight for survival even as she lives in an affluent Canadian society – her father is elderly and ill, her mother suffers from dementia and all of her siblings have been displaced by war.

Ibrahim's supplication for God to "incline the hearts of men toward them" is crucial. We live at a time when there is much misunderstanding and mistrust of the 'Other", especially by those who are afraid that their culture, values and societal benefits may be negatively impacted by the arrival of the refugee. The rise of the far-right to address this perceived threat is concerning; Abraham's prayer is a spiritual strategy that cannot be ignored, but must also be followed by concrete action to build awareness through conversation, education and cultural interaction.

Hajar's proactive efforts to find help after Ibrahim leaves is an act of courage and determination that is enshrined in one of the main rituals of the Hajj – the Sa'ee – walking/partly running between the hills of Safa and Marwa. This act of determination and resilience was rewarded with the gushing of water from beneath the infant's feet: water in a desert that attracted and inclined people to settle and make the valley their home, and eventually a Mecca for the world.

Prophet Ibrahim was a Friend of God; his life, his family's loyalty to God and his willingness to surrender to God became the basis of one of the most remarkable events in human history – the annual Hajj – a microcosm of life itself with its themes of departure, struggle, arrival and return.

This is why Prophet Muhammad (pbuh) was keen on transforming the pagan innovations back to the purity of Ibrahim, and to restore the House of God (the Ka'bah) to its place of dignity, free from false deities. May God enable us to undertake this pilgrimage in honor of the legacy of these great prophets and make it a source of deep reflection on the lessons of life.

Je Suis Muhammad - Farhad Khadim

Neither Charlie Hebdo nor the extremists who murdered twelve journalists and staff at Charlie Hebdo are my heroes.

Both stand at the extremes of civil society: one by deliberately provoking the sensitivities of a marginalized community and stoking tensions, the other by betraying the values of that community through the most heinous of crimes - murder.

Je Suis Muhammad -

My hero is Muhammad, the target of Charlie Hebdo's often vicious attacks and the one who has taught me that one should not reciprocate harm with more harm.

Through his practice of forgiveness and patience, and the Qur'anic directive of which he was the living example, I have learnt that if you show the moral high ground and repel evil with "that which is better", even your sworn enemy will become your best friend.

He has taught me through his numerous dialogues with his enemies that one can win with patience and good character.

The cartoonists at Charlie Hebdo did not know him and could therefore be excused for their act of insensitivity.

The extremists who committed murder also did not know him. Had they known him as they claimed, they would have followed his example and engaged Charlie Hebdo in a dialogue as The Prophet did with the worst of his enemies.

Many of them left their arrogance behind and became his loyal followers because they saw in him a beautiful
model of piety, compassion and integrity that was unmatched.

Had the extremists known his character, they would have remembered how he forgave the young Mistah for engaging in the scandal of Aisha , the pious wife. And he would have ordered the execution of Wahshi and Hind for killing the lion of Islam, Hamza his beloved uncle and for Hind's attempt at eating his heart. But he forgave both.

Had they studied his Sunnah, they would have realized that despite the wars he was forced to fight, he limited his engagements only to those who took up arms against his cause, and never for personal revenge. Even when he entered Makkah victorious, his head was bowed in humility.

Because they don't know him they have betrayed him in the worst possible manner - by tarnishing the beautiful message of peace, justice, compassion and generosity that he was the embodiment of.

To those who eulogize Charlie Hebdo - how long will you remain in your arrogance by condoning the bullying of a marginalized people? How long will you continue to defy common sense and civility by perpetuating ridicule on the beloved leader of 1.6 billion Muslims? How long will you seek to caricature him under the pretext of free speech? Hind, Abu Sufyan, Khalid bin Walid... even Umar, had their sights set on destroying him. Yet, he overcame them not with swords nor war but with his gentle nature, forgiveness and the message of truth.

To you we say as Muhammad said: "if you feel no shame, do as you wish."

All affairs return to God and he will judge between us and you.

The Passing of Br. Zahid Ali

Br. Zahid Ali, former Treasurer of IIT and community worker, passed away at Ajax Pickering hospital on Saturday, March 2. He was a good brother, always smiling and ever vigilant over financial matters of the organization. He battled many health difficulties with patience and a great sense of humor. I have learnt the following from his life:

1. Bear your difficulties with dignity. He never complained and never made anyone feel burdened by his challenging circumstances. Instead of asking for help, he offered help to others.
2. Do anything you are assigned with excellence. Br. Zahid spent extra time ensuring that all records of the organization were up to date.
3. Family Matters. Br. Zahid was always the first to arrive and set up his fundraising table, and then the first to leave the premises after a meeting/event to return home to his family. His love, commitment, sacrifice and hard work towards his family were exceptional.
4. Don't get caught up with ideals only; be a realist. Br. Zahid was not shy of asking the tough questions. He was pragmatic and a realist, never taking things that matter for granted.
5. Death does not wait for us to mend fences. Br. Zahid had the good sense and the humility to deal with issues in a mature way, never allowing operational issues of the organization get into the way of his relationship with people. 

May Allah reward him; multiply his good deeds and forgive him for his mistakes. May Allah grant his family the comfort and patience to deal with his loss as a decree of Allah and a mercy for him.

Old Questions about Identity and Belonging

June 8, 2012



It is Friday and as I make my way into main hall of the downtown mosque for the third Jumu'ah, I breathe a sigh of relief. Br. Muneeb Nasir was giving the khutbah. As a khateeb myself, I don't always have the opportunity to listen to well-articulated and relevant khutbahs given by the few khateebs like Muneeb. He is always well-prepared, his soft voice sometimes slowly rising when he wishes to emphasise an important point.



Today he was speaking about living the Islamic principles of responsibility: to God, to oneself and to one's community.



Using the recent shooting at the Toronto Eaton Centre as a backdrop, he urged members of the congregation to take responsibility and become pro-active with their youth, before it is too late. He identified one such pro-active effort with the Somali community at Dixon Rd., Big Brothers and Sisters and Olive Tree Foundation as a model of engaging community members and service providers, youth and religious leaders to make a difference. By engaging a high school student with an elementary school student in a mentor relationship, the objective is to mitigate any negative influences young students may have.



Br. Muneeb ended his khutbah on a positive note and a tearful story: that of Wafa Dabbagh, the first Muslim woman to wear the Hijab in the Canadian military. She passed away this week after a battle with cancer; the remarkable thing about her, Br. Muneeb reminded the congregation, is that she gave a perspective about trials and tribulations that was totally aligned to the Islamic principles: i,e, to look at whatever has befallen you as a "gift" from God, because He tests those whom He loves.



It was what happened after the prayer that caught many by surprise. A man from the front lines of the congregation got up and started lambasting the khateeb for 'praising a Muslim woman who is in the Canadian Military", obviously with reference to his extremist views about the incompatibility of being a Muslim and serving the Canadian military. "If she was here," he said ominously, referring to the deceased sister, "I would have slaughtered her!" His words were certainly appalling, but it was his audacity to articulate them in such a manner, in a Canadian Mosque, that was so repugnant.



He was immediately shouted down by the congregation, and had no choice but to take his tirade outside where he found a few sympathetic ears. The Imam of the mosque, Dr. Tantawy Attia immediately denounced the disturbance and reminded the congregation that such behaviour cannot be condoned.



The incident raises some of the old questions about citizenship, belonging, and the difficulty that some Muslims have reconciling being Muslim with participating in the institutions of their country such as the military which are seen as being complicit in the death and destruction of thousands of Muslims in places like Iraq and Afghanistan.



A young man from Afghanistan engaged in conversation with me afterward. His dilemma was the same - he voiced his disgust at the prospect of a Muslim involved in the military, responsible for killing women and children in Afghanistan. I asked him if he was a Canadian. He said he was a Muslim first. I asked him why he immigrated to Canada. He said that he is using it as a stepping stone for other opportunities.



In his answers lie one of the most fundamental issues that Muslims in Canada must face: that of identity and belonging, and finding the right compromise between one's loyalty to faith and to one's country.



As I reminded the young man from Afghanistan, he has options if he views Canada as an imperial power alongside the US in destroying Muslim lands and people. He can engage in meaningful discussion and action about Canada's role in war and peacemaking, while respecting his place as a Canadian citizen with all its rights and obligations, or he can choose to leave Canada and find loyalty to another country of his choice. But he can't eat his cake and have it too.

A Travesty of Justice

A Travesty of Justice

She sits

In the darkest corner

Of the room

Shadows concealing

Once-beautiful features

Bloodshot eyes

Darting, Fearful

of yet another assault

Crouched, ready to strike again

Defend whatever dignity still resides

Ears inundated

with empty pontificating

Sermons of law and order

Of citizens' rights

And the limits of self-defence

Every Charter, every Code

Turned upside down, inside out

Meaningless

Violated

As her inside

Screams for justice

Voice lost in the noise
Of modern life

Fists clenched, knuckles white

Eyes deeply sunken, fixed gaze

Tell a story

go back deep

In the recesses of history

Envy of her time

Every suitor, anticipating

Every compatriot, proud

Now reduced to shadows

Enduring the voices of mischief

The impotence of the good

And the judges of the high courts

Have now closed their books

Gathered their things

As the verdict is returned

Guilty as charged.

Tears of my Beloved

Tears of my Beloved

by

Farhad Khadim

I undertook a journey

Back in time

To meet my Beloved

To tell him of my hurt

Of the wounds they inflict on him

The lies they tell; the hatred they feel

Of the rage inside me

When they hurl insults at him.

I found him in the Lighted City

Between two mountain tracts

He was sitting

In the shade of his mosque

Serene and composed

A playful smile on his face

A King with no throne

A Master with no servant

Alone with His Lord

The weapon of his choice

 

"Assalaamu Alaika! Ya Rasulallah"

He raised his sublime face

As I approached

Stood up and embraced me

My heart melted as

Time stood still

And the distance of centuries

Disappeared

As if they were a fleeting moment

The moment lingered for centuries

And a strange feeling of peace

Engulfed me

Like the early morning fog

That fills the mountain pass.

Do they know me, he asked

His words soft and steady

Have you told them

Of Quraish and its leaders

Steeped in arrogance and disbelief

Their disdain for Bilal

And the freedom he sought?

 

Do they know of Khadija, Fatima and Khansaa

And the lovely Aisha in whose lap I lay my head

When the call came for me to return?

Have they seen the Ka'bah

Free of idols?

Restored to the purity

of Abraham's time?

Have they heard of Khalid, Ali and Umar

And the gracious AbuBakr

Whose heart was made of gold?

Have they heard of Taif

And the bands of men

Who answered my call

With stones and sticks?

Do they know of my refuge

Within the garden's walls

And the curiosity of Addas

Who embraced my call?

Have they heard of Mu'tim

And his chivalrous stand

Against Quraish

While he was one of them?

I shifted my feet

As my Beloved looked at me

With pity in his eyes and kindness on his face

I knew that I had let him down

Failed to speak of him

Let the world know of

The man who came as a Mercy

And what is my Ummah doing, he inquired

When they throw insults at me?

My eyes lit up, now is the time

To tell him of our courage, our loyalty

We march, I said, in hundreds of thousands

Chant slogans in your defence

We take to the streets and vent our outrage

At the ridicule they’ve heaped on you

We care not for their lives, nor their innocence

They are all one, united in torment!

The Prophet lowered his head

A veil of sadness crossed his face

I looked into his eyes, filled with tears

And knew that I had made a terrible mistake

My brother, he said

This is not the way

I have endured worse

At the hands of Quraysh

And the hypocrites have plotted

Day and night

To make me fail in my resolve

Go tell my people

That kindness and compassion

Conquers

That their love for me is best displayed

When they tell the world about me

When they walk in my footsteps

Living like I did

In their hours of sleep and wake

When knowledge of me

Reaches every household

And the words of the Qur'an

Are recited ever so softly at dawn

 

When Addas and Mu'tim

Will rise again

To witness and to protect

And when my prayer at Taif

Is on the lips of everyone:

"O Allah! I complain to You

of my weakness, my scarcity of resources

and the humiliation I have been subjected to by the people.

O Most Merciful of those who are merciful.

O Lord of the weak and my Lord too.

To whom have you entrusted me?

To a distant person who receives me with hostility?

Or to an enemy to whom you have granted authority over my affair?

So long as You are not angry with me, I do not care.

Your favor is of a more expansive relief to me.

I seek refuge in the light of Your Face by which all darkness is dispelled

and every affair of this world and the next is set right,

lest Your anger or Your displeasure descends upon me.

I desire Your pleasure and satisfaction until You are pleased.

There is no power and no might except by You."

Exchange Program with IIUM

On May 1, 2012 I led a group of 13 adult students from the Islamic Institute of Toronto (www.islam.ca) for a two-week exchange program with the International Islamic University of Malaysia (www.iium.edu.my). It was one of the most rewarding experiences. While it is impossible to detail the entire two-week trip, a few thoughts on the trip will give some insight in what was clearly one of the most fulfilling experiences for the group.

The objectives were simple: To provide an opportunity for expanding of horizons, understanding of cultures and enrichment of experiences through travel and study in an Islamic environment.

The organizers of IIUM did an amazing job at providing accommodation, an interesting education program and fantastic touring opportunities that allowed us to experience the transformation that has has made Malaysia one of the top south-east Asian countries, and a contender among developing countries in the world. IIUM is a world-class university, and its integration of Islamic knowledge coupled with Islamic adab amongst its students make it a unique learning environment. As Dr. Abdul-Aziz Berghout, the Deputy Rector at IIUM remarked at our closing session, it is the sense of mission that IIUM provides its students that is critical to the achievement of its objectives as an Islamic University.

Our group listened to presentations by some of the top scholars at IIUM, including Dr. Abdullah al-Ahsan, Dr. Abdur Rahim, Dr. Kamal Hassan, Dr. Hassan Ibrahim, Dr. Benaouda BenSaeed, Dato Sri Sanussi Junid (former President of IIUM) and Dr. Ariff Osman. We also visited the newly built Faculty of Medicine and Dentistry at its Kuantan Campus, and observed first-hand a model of study that incorporated free dental and medical service to the public. We participated in a special forum on the Hizmet model of education at the Advanced Institute of Islamic Sciences with Dr. Osman Bakar, Dr. Hashim Kamali, Dr. Ali Unsal and Dr. Saim Kayadibi.

It seems as if our itinerary was deliberately set up in such as way that every day revealed more beauty than the day before - in the architecture of its mosques, the natural and built environment, the wildlife (monkeys and more monkeys!), the university's progress, the shopping centres, the cuisine and the amazingly kind-hearted people we met every day. Langkawi island was one of the highlights of the trip - an island paradise with the Kilim Geoforest that preserves the natural environment.

Special recognition should be given to Siti Aisiyah bin Ibrahim and her staff (Fitri, Syamimi, Khairul and Ana) for an impressive program and for fostering an atmosphere of genuine fraternity. We are indebted to them for giving us an opportunity of a lifetime.

We are looking forward for students of IIUm to visit IIT in June...and although we will be unable to reciprocate at the same level we are confident that the students will find their stay in Canada rewarding.

Muslims in the West - between sexual promiscuity and domestic violence

Muslims in the West - between sexual promiscuity and domestic violence




The manner of reporting on the Shafia trial currently underway in Kingston gives the impression that for Muslims there are only two alternatives to consider when it comes to navigating the moral divide in a modern Canadian context: either succumb to an extreme reaction by resorting to violence, or resign yourself to the fact that children who grow up in a modern, western society such as Canada must be given absolute freedom to indulge in the "normal" activities that every Canadian teenager is involved in.



This includes pre-marital sex, public display of nudity and the freedom to come and go at any time without any restrictions.



The majority of Muslims will reject either, as they are both extreme positions that do no good to society in the long-term.



A practical solution lies somewhere in between, and satisfies both the need for effective parenting as well as upholding a moral code that is not only unique to Islam, but shared by many Canadians of various faiths (and even some with no religious affiliation).



It is a no-brainer that domestic violence should be unequivocally rejected. Those who justify it in the name of religion have sadly missed the spirit of marital and familial relations as espoused in Islam - that mercy and compassion are the twin foundations of a happy union, and that coercion dampens the spirit and produces nothing but rebellion in the end.



It is equally preposterous to suggest that because Muslims have migrated to a western society, they must give up the legitimate moral codes that the faith imposes, and 'suck up" to a new reality, one that normalizes religious taboos such as pre-marital sex, nudity and other immoral behaviour.



There are thousands of Canadians of faiths other than Islam who prohibit their children from engaging in some of the aforementioned activities. There are thousands of Canadians who impose curfews on their teenage sons and daughters, withhold monetary assistance because of the unbecoming activities they are engaged in and seek professional help for their children when they come to the realization that their lives are taking a path down to nowhere.



In short, not all Canadians are so totally removed from the choices that their children make in life that they have no care whether they become drug addicts or social outcasts.



Muslims must learn to navigate the new reality of living in a western society by bringing all their resources to bear in the upbringing of their children through a combination of good parenting, the provision of opportunities and alternatives and the realization that cultural norms and values may not be the same they have been accustomed to.

They must also accept that this new reality imposes on impressionable minds a tremendous pressure to conform and that the result of their efforts may not bear the fruit they have desired. This latter fact is especially important, because a sound understanding of the challenges that youth face will inform a measured approach to any solution contemplated for behavior that is viewed as "rebellious" or abhorrent.



As we remember all the victims of domestic violence everywhere, we must pledge to ourselves never to condone, approve or remain silent. We must also pledge not to be distracted by the bi-polar views of journalists who seem to be on a mission to "expose" Islamic teachings and the Muslim practice, and often end up conflating extreme views without any regard for the nuances often inherent in these complex issues.

No Place for Honor Killing in Islam

No place for honor killing in Islam
There is nothing honorable in any killing, period.
That should be the message of religious leaders and educators as the trial for the so called 'honor killings' continue in Kingston, and as Canadians remember the victims of a brutal massacre in Montreal on December 6, 1989.
A key pillar upon which our society is built is to recognize the presumed innocence of those who have been arraigned for trial.

Yet, regardless of the outcome of the current trial, refusing to acknowledge that a social problem exists within our societies is a disservice of past and future victims of these heinous crimes.
It is also a disservice to a faith that has honored women, and has restored their sense of dignity as human beings long before the modern understanding of universal human rights.
Too many lives have been brutally snuffed out on the pretext of "honor killing" for it to be ignored.
It is time that community leaders set the record straight. No faith, from the strictly monotheistic to the most liberal, has endorsed killing as a way to restore a family's honor.
It is a brutal practice, steeped in the cultural backwaters of highly patriarchal societies, where men arrogate unto themselves the protection of a family's honor, often times their women being the victims of their delusional acts of murder.
As the prosecution rests its case this week in a Kingston Courtroom, many will unfortunately link the suspects' religion with the act of murder. Journalists such as the Toronto Star's Rosie di Manno, have sadly used the case as a de-facto indictment of Islam itself, ignoring the fact that one of the highest ideals of the Islamic faith is the sanctity and preservation of life.
Islam has categorically prohibited the taking of life, and is unequivocal about the sanctity of life in both of its primary sources of legislation – the Qur'an and the Sunnah of Prophet Muhammad.
Although this fact has been repeated ad infinitum by Muslim scholars and preachers, it is necessary to continue sending this message, as the Qur'an declares "remind them, for verily a reminder benefits the community of believers".
The Prophet's own example is one of compassion, patience and forbearance when events did not unfold as he wished. The constant persecution by his own people for thirteen long years in Makkah did not elicit from him even the slightest hint of retribution. The Qur'anic directive is clear: "do not take the life that God has sanctified, except in the due course of justice".
"Honor" Killings is a misnomer, and sadly a burden thrust upon an entire faith community because of the ignorance of a few.
We must combat it with the most effective means possible, first by refusing to ignore that it exists and then through an integrated curriculum in our schools, mosques and institutions that is based on exploring the higher objectives of Islam (maqaasid), the primary one being the preservation of life.
By doing so we will be following the Qur'anic methodology of dispelling myths, correcting cultural practices that are inconsistent with the Islamic worldview and ushering in revolutionary social constructs that challenge the 7th century's skewed vision of social hierarchy, where women were considered disposable assets.
One of the most compelling verses of the Qur'an is found in one of the short chapters towards the end of the Qur'an. The verse challenges Arab society to look at the cultural practice of the infanticide of girls, a practice based on the pre-Islamic Arabs' erroneous view that the birth of a girl-child was a sign of disgrace
"…and when the girl-child will be asked (on the day of Reckoning)…for what crime

was she killed?"
Muslim leaders today must muster the courage to repeat this verse in the context of today's "honor" killings, challenging the perpetrators to concede that such an act is neither human nor religious, and stands against everything that Islam and indeed any other faith advocates.

We must not allow those like DiManno to perpetuate the hate we see around us, nor allow ourselves to feel victimized by the constant negative outbursts of people who will not stop at using every opportunity to demonize Islam. To become obsessed by their agendas will detract from the urgent work we have to ensure that we rise to the challenges facing us in this 21st century.

Reflections on the murder of Aqsa Parvez

In the Name of Allah, Most Compassionate, Most Merciful

The following is taken from my khutbah at Masjid Toronto on December 14, 2007

The murder of Aqsa Parvez, allegedly of strangulation by her father is a tragic event that has consumed me for the past few days. I have had conversations about the tragedy with my family, especially with my two teenage daughters. We have come to the conclusion that this tragedy is not about religion per se, not about the hijaab as is so widely referenced in the media, but about a cultural gulf that exists among families whose misreading of Islamic values coupled with horrendous parenting skills create a deadly combination of ignorance and anger that more often than not result in the kind of crime we have seen in Aqsa'a case.

Three issues can be identified and addressed just by a cursory glance at the facts of the case:

1. Religion and Identity
2. Parenting
3. Immigration

Religion and Identity:

All religions, and even civilized nations, have some limits to the extent of one's actions. Every civilized nation has certain values that it promotes and that defines it. So too with Islam. These values are universal across the Muslim faith, established by either Qur'anic revelation or prophetic example and expounded by authentic scholars over the centuries. Over time they become manifestations of the faith itself, and no serious believer will doubt their veracity or usefulness. Over time, sometimes these values become misunderstood, both in their intent and application and become subsumed, or even distorted by cultural norms and practices that have evolved in particular places and times.

The enforcement of these values and prescriptions in Islam like prayer, charity, modest attire etc. is largely dependent on a disposition to accept them, nurtured and developed by example, education, training and spirituality. When an individual reaches the stage where he/she accepts these values wholeheartedly and without coercion, he/she becomes a symbol of the Islamic identity. A rejection of one or all of these values, barring a rejection of God's Oneness, is not apostasy, and therefore must be understood as a phase in life that one may eventually conquer.

to be continued....

Abraham-Friend of God

The declaration of Ibrahim (AS) is a manifestation that his entire life is a dedication to his Creator: "verily my prayers, my sacrifice, my living and my dying are for Allah, lord of all the worlds."

What has distinguished Abraham to be elevated to the level of "friend of god"? What qualities does Abraham possess that we must emulate if we want to elevate our own lives?

- Unwavering Faith in God

- Full trust and confidence in God

- A Soft Heart

Khutbah Summary

Friday, December 15, 2006.

My Khutbah at IIT last week:

Using the tragic incident of a mother committing suicide with her two-year old son in Scarborough, I focused on the following points:

1. Depression is a common mental illness in our community, affecting Muslims and non-Muslims alike.

2. When an incident like this occurs, the immediate reaction among some Muslims is to comment on its illegality. We need to go beyond this to discover the root causes and to address it.

3. A relevant question is how can Muslims insure themselves against succumbing to depression? The answer is by building a strong spiritual, mental and physical foundation for our lives.

4. Faith in Allah; Trust in his decree; Understanding that He will test us and knowing that He will not test us beyond our capacity; A Close Relationship with Him; How He provides an Exit for us if we fear Him; hope in His mercy etc. are all foundational principles to strengthen our spiritual and mental states.

5. At another level, a failure of our community is to identify and support thoe who are at risk. Support begins at home, with the immediate and extended family. Community support is also crucial, but often hampered by a lack of trust - people are afraid that their stories will be told over and over again. The Prophet's(SAW) advice to Abu Umaama is indicative not only of the spiritual cure he gave to him in form of a Du'a, but also that he (SAW) was able to discern Abu Umaaah's worry and was available for his support.

6. Addressing and eliminating the cause of problems, rather than hoping in vain that it will go away. It could be an abusive spouse; illness in the family; financial worry etc. Seeking professional help, and presuading one to seek professional help is critical.

For today's khutbah, I will speak about the Beauty and Limitations of Language

I will approach it from the point of view that Language is the primary but not the only means of communication; diversity in language is a sign from Allah and a benefit; and that all creatures have been given a means of communication: e.g. the ant during the time of Suleiman (AS). How must language be used? What constiutes the 'best Language or speech" and what constitutes the worst of speech? Testimony of faith; Remembrance of Allah; Truth in the face of tyranny; Words of advice, comfort and reconciliation; Invitation to the Truth etc. as opposed to disbelief; ingratitude; false testimony; slander, lies and gossip etc. I will use the khutbah to comment on some modern modes of communication (E-mail; instant messaging) and how many Muslims have normalized abhorrent language.