FINAL Updated NO BAN Act Coalition Letter April 13 2021
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Arab American Institute
Written Statement of the Arab American Institute Submitted to the House Judiciary Committee Hearing on “Hate Crimes and the Rise of White Nationalism” April 9, 2019 The Arab American Institute is pleased to submit this statement for the record in support of continued examination of hate crime in American communities and related policy or legislative initiatives, such as federal efforts that would promote improved data collection of reported incidents under the Hate Crime Statistics Act.1 As indicated in the opening remarks of Chairman Nadler and Ranking Member Collins, preventing both the incidence of hate crime and white supremacist or white nationalist violence is a bipartisan concern.2 Regrettably, this sentiment is one that some participants in today’s hearing overlooked, if not willfully abandoned.3 The minority witnesses, both of whom lack expertise on hate crime, derailed today’s important conversation with comments ranging from disingenuous to downright abominable. In particular, we were distressed with one witness’s persistent denigration of American Muslims, student advocates for Palestinian human rights, and Representatives Ilhan Omar and Rashida Tlaib. In what can only be described as a complete and utter disgrace, witness Dr. Mohammad Abu-Salha, who lost his two daughters and son-in-law to an act of anti-Muslim hate violence, was forced to repeatedly defend his faith and background against the vile stereotypes and mischaracterizations purveyed by some participants in this hearing. We trust that Congress is unified in its commitment to protect our communities from crimes committed because of race, color, religion, national origin, gender, sexual orientation, gender identity, or disability. -
Harvard Conference (Re)Presenting American Muslims: Broadening the Conversation Conference Team
Harvard Conference (Re)Presenting American Muslims: Broadening the Conversation Conference Team Host and Co-Convener Co-Convener Alwaleed Islamic Studies Program Institute for Social Policy and at Harvard University: Understanding (ISPU): Dr. Ali Asani Kathryn M. Coughlin Farhan Latif Zeba Iqbal Professor of Indo- Executive Director, Prince Chief Operating Officer ISPU Research Team Muslim and Islamic Alwaleed bin Talal Islamic & Director of Policy Editor and Report Religion and Cultures; Studies Program Impact Author Director, Alwaleed Islamic Studies Program Co-Organizers Facilitators Maria Ebrahimji Hussein Rashid, PhD Nadia Firozvi Asim Rehman Journalist, Consultant, Founder, Islamicate, L3C Attorney in Former President, & Co-Founder, I Speak Washington, DC Muslim Bar Association For Myself Inc. of NY ISPU would like to acknowledge the generous supporters whose contributions made this report possible: Mohamed Elnabtity and Rania Zagho, Jamal Ghani, Mahmoud and Nada Hadidi, Mahmood and Annette Hai, Fasahat Hamzavi and Saba Maroof, Rashid Haq, Raghib Hussain, Mohammed Maaieh and Raniah Jaouni, Khawaja Nimr and Beenish Ikram, Ghulam Qadir and Huda Zenati, Nadia Roumani, Quaid Saifee and Azra Hakimi, Abubakar and Mahwish Sheikh, Haanei Shwehdi and Ilaaf Darrat, Ferras Zeni and Serene Katranji Participants (listed alphabetically) Zain Abdullah, PhD, Shakila Ahmad, Debbie Almontaser Sana Amanat, Shahed Amanullah Saud Anwar, Associate Professor President, Islamic President, Board of Editor, Marvel Founder, Multiple Mayor of Windsor, in the -
Annualreport
A nnualR eport 2007 Annual Report 2007 1 Vision Statement Our vision is to be the leading Mosque in the US in providing Islamic guidance and services to the community. Mission Statement The Mosque Foundation serves the spiritual, religious, and communal needs of area Muslims by means of nurturing their faith, upholding their values, and fostering the wellbeing of the community around us through worship, charity, education, outreach, and civic engagement. Annual Report 2007 3 President’s Remarks Dear Sisters and Brothers: Assalamu alaikum! On behalf of the Board of Directors of the Mosque Foundation, I humbly submit to you our Annual Report, asking for God’s acceptance and for your prayers, continuous support, and counsel. Serving a Mosque and its community is sacred work that is crucial to the success of our families and Islam in this area of the world. In a well known narration by Uthman Ibn Affan, the Messenger of Allah, peace and blessings of Allah be on him, said, “Whoever builds a mosque, desiring thereby Allah’s pleasure, Allah builds for him the like of it in paradise.” (B. 8: 65) Facilities Building a Mosque needs collective community participation, pooling of resources, financial sacrifices, and, more importantly, purity of sincerity and intentions. We are in the midst of our largest expansion, which will triple our capacity (from 17,000 to 42,000 square feet), provide us with two new prayer areas for our sisters, a new prayer area for men, three baby sitting areas, a reading room and library, lecture hall for educational programs and interfaith activities, new offices for the Imams, secretary, the executive committee, and counseling, a new kitchen, a new washing area for women and men, a board and meeting room, a welcoming lobby at the entrance, all within a beautiful structure that connects aesthetically to the original Mosque building and crowned by a symbolic minaret and three additional domes. -
The Mosque As a Political, Economic, and Social Institution 622 •Fi Present
Syracuse University SURFACE Syracuse University Honors Program Capstone Syracuse University Honors Program Capstone Projects Projects Spring 5-1-2011 The Mosque as a Political, Economic, and Social Institution 622 – Present Hope Collins Follow this and additional works at: https://surface.syr.edu/honors_capstone Part of the Near Eastern Languages and Societies Commons Recommended Citation Collins, Hope, "The Mosque as a Political, Economic, and Social Institution 622 – Present" (2011). Syracuse University Honors Program Capstone Projects. 282. https://surface.syr.edu/honors_capstone/282 This Honors Capstone Project is brought to you for free and open access by the Syracuse University Honors Program Capstone Projects at SURFACE. It has been accepted for inclusion in Syracuse University Honors Program Capstone Projects by an authorized administrator of SURFACE. For more information, please contact [email protected]. The Mosque as a Political, Economic, and Social Institution 622 – Present A Capstone Project Submitted in Partial Fulfillment of the Requirements of the Renée Crown University Honors Program at Syracuse University Hope Collins Candidate for B.A. Degree and Renée Crown University Honors May/2011 Honors Capstone Project in Middle Eastern Studies Capstone Project Advisor: __________________________ Dr. Hossein Bashiriyeh Honors Reader: _______________________________ Sarah Marusek Honors Director: __________________________________ James Spencer, Interim Director Date: ___________________________________________ Abstract Following the terrorist attacks of September 11, 2001 the Communist “threat” that plagued the West throughout the latter half of the 20 th century all but disappeared and was replaced with the “threat” of Islam. Prior to 9/11 Islam was a largely misunderstood religion and, despite its emergence as a media sensation in the past decade or so, very little headway has been made to better understand it. -
Struggling Against Stereotypes
Islam Struggling Against Stereotypes Struggling Against Stereotypes Summary: The American media, including television programs, films, and newspapers, propagated negative portrayals of Islam and presented anti-Muslim rhetoric uncritically even before 9/11, though the issue intensified after the U.S. declared its “Global War on Terror.” Muslim individuals—and non-Muslims mistaken for Muslims—experience discrimination, harassment, and physical attacks, while mosques and Islamic centers are often vandalized. In the wake of hate attacks, Muslim organizations like the Islamic Circle of North America, the Council of American-Islamic Relations, the American Muslim Council, various mosque and Muslim media often utilize different outlets (open houses, pamphlets, call centers, TV series) to address stereotypes. One of the most widely discussed issues in the U.S. Muslim community is the negative image of Islam in the American media, an issue that was cause for concern even before 9/11. While appeals to the media for accuracy and fairness continue, newspaper headlines regularly print the words “Islam” and “Muslim” next to words like “fanatic,” “fundamentalist,” “militant,” “terrorist,” and “violence.” Uses of the term “jihad” in television programs and films are also illustrative. As a pamphlet for the media published by the American Muslim Council explains, the word jihad “is more accurately translated as ‘exertion of effort,’ not ‘holy war.’ The Prophet Muhammad said that the highest form of jihad is the personal struggle to make oneself a better Muslim.” Events such as the Iranian revolution of 1979 and the subsequent hostage crisis, the Gulf War, and, most significantly, 9/11 and the “Global War on Terror” that followed, have received enormous press coverage as evidence of “Islamic fundamentalism.” American Muslims often ask why a small group of extremists, whose terrorist actions violate the central principles of Islam, should determine the public image of the entire Muslim community. -
Saudi Publications on Hate Ideology Invade American Mosques
SAUDI PUBLICATIONS ON HATE IDEOLOGY INVADE AMERICAN MOSQUES _______________________________________________________________________ Center for Religious Freedom Freedom House 2 Copyright © 2005 by Freedom House Published by the Center for Religious Freedom Printed in the United States of America. All rights reserved. No part of this publication may be used or reproduced in any manner without the written permission of Freedom House, except in the case of brief quotations embodied in critical articles and reviews. Center for Religious Freedom Freedom House 1319 18th Street, NW Washington, DC 20036 Phone: 202-296-5101 Fax: 202-296-5078 Website: www.freedomhouse.org/religion ABOUT THE CENTER FOR RELIGIOUS FREEDOM The CENTER FOR RELIGIOUS FREEDOM is a division of Freedom House. Founded more than sixty years ago by Eleanor Roosevelt, Wendell Willkie, and other Americans concerned with the mounting threats to peace and democracy, Freedom House has been a vigorous proponent of democratic values and a steadfast opponent of dictatorship of the far left and the far right. Its Center for Religious Freedom defends against religious persecution of all groups throughout the world. It insists that U.S foreign policy defend those persecuted for their religion or beliefs around the world, and advocates the right to religious freedom for every individual. Since its inception in 1986, the Center, under the leadership of human rights lawyer Nina Shea, has reported on the religious persecution of individuals and groups abroad and undertaken advocacy on their behalf in the media, Congress, State Department, and the White House. It also sponsors investigative field missions. Freedom House is a 501(c)3 organization, headquartered in New York City. -
Ansar Administrative Handbook 2012 Inside
Table of Contents Aims and Objectives of Majlis Ansārullāh ............................................................................... 3 Foreword ............................................................................................................................... 5 Ansār Calendar 2012 ............................................................................................................ 12 Local Events and Action Items ................................................................................................ 12 National ‘Āmila Events & Meetings ........................................................................................ 13 Contact Information ............................................................................................................. 14 National ‘Āmila & Nāzimeen .................................................................................................. 14 Zu‘amā .................................................................................................................................... 17 Plans and Responsibilities .................................................................................................... 19 Responsibilities of a Nāsir ....................................................................................................... 20 Responsibilities of a Qā’id ....................................................................................................... 21 Responsibilities of a Nāzim .................................................................................................... -
Effects of Arab American Discrimination Post 9/11 in the Contexts of the Workplace and Education Isra Daraiseh Eastern Michigan University, [email protected]
McNair Scholars Research Journal Volume 4 | Issue 1 Article 3 1-26-2012 Effects of Arab American Discrimination Post 9/11 in the Contexts of the Workplace and Education Isra Daraiseh Eastern Michigan University, [email protected] Follow this and additional works at: http://commons.emich.edu/mcnair Recommended Citation Daraiseh, Isra (2012) "Effects of Arab American Discrimination Post 9/11 in the Contexts of the Workplace and Education," McNair Scholars Research Journal: Vol. 4: Iss. 1, Article 3. Available at: http://commons.emich.edu/mcnair/vol4/iss1/3 This Article is brought to you for free and open access by the Graduate School at DigitalCommons@EMU. It has been accepted for inclusion in McNair Scholars Research Journal by an authorized administrator of DigitalCommons@EMU. For more information, please contact [email protected]. Daraiseh: Effects of Arab American Discrimination EFFECTS OF DISCRIMINATION AGAINST ARAB AMERICANS IN WORK AND EDUCATION Isra Daraiseh Dr. David Victor, Mentor ABSTRACT What is an Arab? What is an Arab American? Are these ethnicities subject to negative treatment by others? Why is it important to recognize these differences in the treatment of Arab Americans and, in particular, in the realm of the workplace and in education? When preparing this literature review, I found little research on the effects of such discrimination on Arab American students. The research I did find indicates that it leads to poor academic performance and self-fulfilling prophecies. With regards to workplace discrimination, and particularly its effect on earnings, I found a decrease in earnings for Arab men and those perceived to be Arab. -
Transnational Islamic Charities the Role of International Islamic Relief
Transnational Islamic Charities The Role of International Islamic Relief Organisation of Saudi Arabia in Pakistan Doctoral Thesis to Fulfil the Requirements of a Doctor of Philosophy (Dr. Phil.) From the Faculty of Philosophy, University of Erfurt Supervisor: Prof. Jamal Malik (University of Erfurt) Co-Supervisor: Prof. Hike Grimm (University of Erfurt) Ishrat Afshan Abbasi Erfurt, July 2018 i urn:nbn:de:gbv:547-201900074 ii ACKNOWLEDGEMENTS First, I would like to thank my supervisor Professor Dr. Jamal Malik for his enlightened guidance and constant support throughout the research process. Without his constant feedback this thesis would not have been achievable. It was a privilege for me to share his knowledge. I would also like to thank my co-supervisor Professor Dr. Heike Grimm for her availability and constructive suggestions, which were a contributing factor in the accomplishment of this thesis. I acknowledge the catalyst role of my Alma Mater, University of Sindh, Jamshoro, Pakistan for awarding me a PhD scholarship under the faculty development project ‘Strengthening of the University of Sindh, Jamshoro’ funded by the Higher Education Commission of Pakistan. The entire administrative staff of the University of Sindh, who were involved in the release of a quarterly stipend and granting me study leave, they all deserve my appreciation and gratitude for being punctual and sincere in their service through my years of study. My special thanks and esteem go to the entire staff of the International Islamic Relief Organisation of Saudi Arabia in Islamabad for their genuine support. Despite their workload and busy schedules, they offered their time, information and insight. -
Who Are Arab Americans? by Helen Hatab Samhan
Who Are Arab Americans? By Helen Hatab Samhan Arab Americans constitute an ethnicity made up of several waves of immigrants from the Arabic-speaking countries of southwestern Asia and North Africa that began arriving in the United States during the 19th century. Their regional homeland includes 22 Arab countries, stretching from Morocco in the west to the Arabian (Persian) Gulf in the east. Although a highly diverse U.S. group, Arab Americans descend from a heritage that represents common linguistic, cultural, and political traditions. Identity and Values Arab Americans are as diverse as the national origins and immigration experiences that have shaped their ethnic identity in the United States, with religious affiliation one of the most defining factors. The majority of Arab Americans descend from the first wave of most- ly Christian immigrants. Sharing the faith tradition of the majority of Americans facilitated their acculturation into American society, as did high intermarriage rates with other Christian ethnic groups. Even though many Arab Christians have kept their Orthodox and Eastern Rite church (Greek Catholic, Maronite and Coptic) affiliations, which have helped to strengthen ethnic identification and certain rituals, their religious practices have not greatly distinguished them from the Euro-centric American culture. Roughly two-thirds of the Arab population identifies with one or more Christian sect. Due to the steady increase of immigration since the 1950s, Arab Muslims represent the fastest growing, albeit still minority, segment of the Arab American community. Muslim Arabs in America have many more religious traditions and practices that are unique to their faith and may compete with prevailing American behavior and culture.The beliefs of Islam place importance on modesty, spurn inter-faith marriage, and disapprove of American stan- dards of dating or gender integration. -
The Call to Prayer
Islam The Call to Prayer The Call to Prayer Summary: The history of adhan (call to prayer) began with a vision in a dream by one of Prophet Muhammad’s followers and a freed African slave serving as the first muezzin. Adhan calls Muslims around the world to pray five times a day. It can be broadcast around the neighborhood, recited from within the mosque building, or sounded from a sidewalk. Muslim daily life is punctuated with five ritual prayers, or salat. In the early Muslim community in Medina, according to tradition, faithful Muslims would gather around the Prophet Muhammad without any summons. The Prophet considered using a horn, as did the Jews to call the community to prayers, as well as a wooden gong, as the Eastern Christians did. One of his followers had a vision in a dream, however, in which a man taught him a better way to call people to prayer, saying, in translation: God is most Great! God is most Great! God is most Great! God is most Great! I bear witness that there is no God but Allah. I bear witness that there is no God but Allah. I bear witness that Muhammad is the Messenger of Allah. I bear witness that Muhammad is the Messenger of Allah. Come to prayer. Come to prayer. Come to success. Come to success. God is most Great! God is most Great! There is no God but Allah. The Prophet confirmed this dream and appointed Bilal, a freed African slave, to be the first muezzin, to use his penetrating voice to sound this call to prayer, the adhan, from the mosque. -
THE MUSLIM COMMUNITY CENTER 48 Annual Report
THE MUSLIM COMMUNITY CENTER 4380 N. Elston Avenue, Chicago, IL 60641 Phone: 773 725 9047; Fax: 773 725 1616 8601 N Menard St, Morton Grove, IL 60053 Phone: 847 470 8801; Fax: 847 470 8873 9301 Gross Point Rd, Skokie, IL 60076 Phone: 224 534 7638 MCC Elston Ave MEC Morton Grove Sharp Corner School, Skokie 48th Annual Report Annual General Body Meeting January 15 2017 www.mccchicago.org 1 Table of Contents Description Page President’s Address, 2017 3 Executive Council 4 Board of Directors 4 Bylaws Committee 5 Nomination Committee 5 Election Committee 5 IT/Website Committee 5 Membership Committee 5 Outreach and Interfaith Committee 6 Publication Committee 7 Education Committee 7 Counseling Committee 7 Health Awareness Committee 7 Seniors Activities Committee 8 Women Activities Committee, MCC & MEC 8 Youth Camp 8 MCC Multipurpose Room Committee 8 MCC Representatives to CIOGC 8 Religious Affairs Committee 9 Cemetery Committee 9 Dawa Committee 10 Rehab and Welfare Committee 10 Friday Prayer Committee at MCC 10 Friday Prayer at O’Hare 10 Friday Prayer Committee at MEC 11 Special Events Committee at MEC & at MCC 11 Part Time School Councils (Academic & Administrative) 12 MCC and MEC Sunday Schools 12 MCC Saturday School 12 Evening Schools 12 MCC Academy & Council 13 Committee of Directors of Education 13 Education Development Council 13 Youth Council 13 Building Committee, MEC 14 Building Committee, MCC 14 Annual Dinner Committee 15 Budget Committee 15 Food & Fun Fair Committee 15 Investment Committee 15 2 In the name of Allah, the Beneficent, the Merciful MCC 2017 - President’s Address Dear Brothers and Sisters, Assalamu Alaikum: Welcome to the 48th Annual General Body Meeting.