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m u s l i m v o i c e s<br />
a l i t e r a r y m a g a z i n e<br />
<strong>of</strong> the Muslim students <strong>at</strong> the <strong>University</strong> <strong>of</strong> <strong>Texas</strong>, <strong>Austin</strong><br />
a public<strong>at</strong>ion <strong>of</strong> the Society for Islamic Awareness (SIA) Issue 1 • April 2006
w|äxÜáx xåÑxÜ|xÇvxá vÉÄÉÜyâÄ |ÅÑÜxáá|ÉÇá ÑÜÉyÉâÇw ÜxyÄxvà|ÉÇá<br />
We begin in the name <strong>of</strong> God, the Beneficent, the Merciful<br />
a word from the editor<br />
ike all projects th<strong>at</strong> take precious time and sweet labor, this magazine was indeed a journey. A year ago, <strong>at</strong> the<br />
L close <strong>of</strong> the spring semester in 2005, a few individuals introduced the idea <strong>of</strong> cre<strong>at</strong>ing a magazine for the Muslim<br />
students <strong>at</strong> UT. <strong>The</strong> idea was gre<strong>at</strong>, the task daunting. But a mix <strong>of</strong> enthusiasm, passion and sheer dedic<strong>at</strong>ion from<br />
the Muslim students on campus allowed a budding idea to develop into the magazine you now hold in your hands.<br />
Our shared experiences bind us together in ways th<strong>at</strong> go beyond religion, culture, n<strong>at</strong>ionality, or creed; our voices<br />
are gifts endowed to us <strong>at</strong> birth by Our Cre<strong>at</strong>or, without which the world would be a silent place; our perspectives<br />
shed light into unexplored frontiers. This magazine provides a pl<strong>at</strong>form for those who share in the UT tradition—<br />
students, faculty and alumni—to rel<strong>at</strong>e their experiences as Muslims living in the West and <strong>of</strong>fer their perspectives<br />
on contemporary issues in Islam. <strong>The</strong> Muslims on this campus are dynamic individuals with unique experiences and<br />
diverse voices. Through Muslim Voices, you will witness their diverse experiences, unique voices, and varied perspectives.<br />
Just as the making <strong>of</strong> this magazine has been a journey, the articles, poems, and artwork within will also allow you<br />
to take a journey across time and space with the authors themselves, as you learn their stories, experience their<br />
struggles, and gain insight into their perspectives.<br />
a word <strong>of</strong> thanks...<br />
… to God, the First and Foremost. With the Almighty’s help, all things are possible<br />
… to the contributors, writers, and artists <strong>of</strong> this magazine. <strong>The</strong> magazine would be silent without your voices<br />
… to the UT community for giving us another opportunity to share our experiences and inspir<strong>at</strong>ions, for being the<br />
best in wh<strong>at</strong> you do, the most real in who you are, and for being N<strong>at</strong>ional Champions, ‘05. Hook ‘em!!<br />
… to our fellow organiz<strong>at</strong>ions on campus for all their help<br />
… to all those who supported us, had confidence in us, encouraged us, and prayed for us, especially our families who stood by<br />
us in our frantic <strong>at</strong>tempts to meet deadlines<br />
… to those students in the FAC labs who toler<strong>at</strong>ed the MV team’s constant whisperings while working on layouts<br />
… to those who came out to the photo shoot<br />
… to the <strong>Austin</strong> Muslim Community, a family th<strong>at</strong> is always there to support us in our endeavors<br />
… to everyone who had a part to play in the cre<strong>at</strong>ion <strong>of</strong> the magazine<br />
… to Hasnain Jiwani, Askari Hussain, Farhad Dokhani, Amir Shiva, and Zain Mithani - the superb Publishing & Advertising Team<br />
… to Azhar Sheraze, Anadil Bham and the rest <strong>of</strong> the Layout-Design Team<br />
… to Almas Ali, Mohamad Fakhreddine, and Aun Ali for their diligent copy editing<br />
… to Hammad Rizvi and Zahra Yusufali for the amazing photography for this magazine<br />
… and finally to everyone out there who has been looking forward to this magazine...your enthusiasm pushed us forward. We<br />
hope you enjoy it :).<br />
Cover Main photo by Askari Hussain. Fe<strong>at</strong>ured in photo: Kamran Mamdani. Collage <strong>of</strong> photos:<br />
courtesy <strong>of</strong> Muslim students <strong>at</strong> UT. Row 1: (from left) Nahaleh Pourali & Aiman Janmohamed; Mohamed<br />
Sheikh; Fifth Degree Burn & Imam Bashir. Row 2: Ali Syed; Zainab Abbas & Sarah Siddiqui; Huda Abdul-<br />
Razzak; Ayesha Yoosufani; Turab Syed. Row 3: Jamal Mohamed, Kamran Mamdani, Turab Syed, Farhad<br />
Dokhani, Mohamed Yusufali, Nader Islam, Hasnain Jiwani, & Azhar Sheraze; Ishan Chakrabarti, Naser<br />
Ashour, Melissa Malmgren; Hammad Rizvi; Hamza Deyaf; Annia Raja.<br />
With Peace,<br />
Aiman Janmohamed<br />
Editor-in-Chief<br />
DISCLAIMER: <strong>The</strong> views expressed in this magazine are <strong>of</strong> their corresponding authors and artists and not necessarily <strong>of</strong> the Muslim Voices Team or the Society for Islamic<br />
Awareness. This is not an <strong>of</strong>ficial public<strong>at</strong>ion <strong>of</strong> the <strong>University</strong> <strong>of</strong> <strong>Texas</strong> <strong>at</strong> <strong>Austin</strong> and does not represent the views <strong>of</strong> the <strong>University</strong> or its <strong>of</strong>ficers.
Salvaged Gr<strong>at</strong>itude<br />
Confined to a Perpetual Masquerade<br />
Finding New Meaning Through Islam<br />
Half ‘n Half<br />
Where I’m From<br />
Reflections<br />
God, Dios, Allah...<br />
Saudi Arabia: Killing Stereotypes<br />
<strong>The</strong> Role <strong>of</strong> Spirituality in Your Life<br />
Muslims being Muslim, Longhorn Style<br />
A Day as a Muslim<br />
Awkward Moments, Odd Explan<strong>at</strong>ions<br />
Muslims on the Forefront<br />
Islam from the Inside<br />
Salaamualaikum Bevo!<br />
Teach Thy Tongue to Tell the Truth<br />
Acknowledgements<br />
3<br />
4<br />
5-6<br />
7<br />
8<br />
10<br />
11<br />
12<br />
13-14<br />
15<br />
16<br />
17-18<br />
19-20<br />
21-22<br />
23<br />
24<br />
Table <strong>of</strong> Contents<br />
2<br />
April 2006 ! Issue 1<br />
9
Salvaged Gr<strong>at</strong>itude<br />
by meelad al-arashi<br />
musalla 1 : prayer area<br />
imam 2 : leader <strong>of</strong> the congressional prayer<br />
iqamah 3 : prayer call<br />
by meelad al-arashi<br />
e parked. I paused and I glanced up only to see the mammoth arches <strong>of</strong> the structure before me like arms bent<br />
W <strong>at</strong> just the right angle forming the most immacul<strong>at</strong>e curves. I was somewh<strong>at</strong> intimid<strong>at</strong>ed. I modestly walked up<br />
the stairs th<strong>at</strong> led me to the doors th<strong>at</strong> stood tall like impenetrable guards. <strong>The</strong> doors opened and I entered the<br />
mosque.<br />
This was like every other visit to the mosque on any other Friday with my family, but I had never been to this mosque<br />
before. <strong>The</strong> moment I took one step into the musalla 1 I was immedi<strong>at</strong>ely reduced in size in every aspect imaginable as I<br />
stood bene<strong>at</strong>h the colossal ceiling. Wh<strong>at</strong> I noticed first was the intric<strong>at</strong>e geometrical design <strong>of</strong> the ceiling. My eyes followed<br />
the golden Arabic calligraphy th<strong>at</strong> scrolled up and around it. <strong>The</strong>re didn’t seem to be an end to the Byzantine<br />
maze <strong>of</strong> words. I was amazed <strong>at</strong> the simplicity and purity <strong>of</strong> the architecture inside and out. <strong>The</strong> Persian rugs th<strong>at</strong><br />
spread on every inch <strong>of</strong> the floor almost seemed to have rolled out to welcome me.<br />
I was humbled <strong>at</strong> the sight <strong>of</strong> a mother praying with her son by her side and him trying to reflect the reverence she<br />
expressed. <strong>The</strong>re was an aroma <strong>of</strong> incense burning, but I couldn’t tell where it was coming from. As I inhaled it I was<br />
immedi<strong>at</strong>ely calmed and a strong feeling <strong>of</strong> composure trickled down my spine. <strong>The</strong> <strong>at</strong>mosphere was kindling and comforting.<br />
At the mosque I usually <strong>at</strong>tend, there is a titanic glass wall th<strong>at</strong> stands about eight feet <strong>of</strong>f <strong>of</strong> the ground th<strong>at</strong> separ<strong>at</strong>es<br />
the men from the women. But here, there was a thin wooden separ<strong>at</strong>or th<strong>at</strong> was stenciled with definitive arabesque<br />
p<strong>at</strong>terns. I couldn’t help but stare <strong>at</strong> them in total admir<strong>at</strong>ion. I am very used to going to Friday prayer but this time felt<br />
like a whole new experience—overwhelming, bre<strong>at</strong>h-taking.<br />
<strong>The</strong> imam 2 proceeded to give the sermon. His words were those <strong>of</strong> wisdom and tolerance. An elderly man, he annunci<strong>at</strong>ed<br />
every syllable in the most lucid way possible. <strong>The</strong> whispers slowly vanished as the iqamah 3 was made. Everyone<br />
including myself, my mother and my sister formed a tightly woven line and we began to pray. Our movements were so<br />
precisely timed, th<strong>at</strong> it felt as if we were graceful ballerinas mastering the art <strong>of</strong> perfection before a silent audience.<br />
After the prayer, we started to leave. Even though I was quite intimid<strong>at</strong>ed by such physical and spiritual beauty, I was<br />
thunderstruck by pride and appreci<strong>at</strong>ion.<br />
3<br />
about the author<br />
Meelad is a Government Junior <strong>at</strong> UT, <strong>Austin</strong> and plans to <strong>at</strong>tend law school to<br />
pursue a career in Intern<strong>at</strong>ional Law. Her hometown is Houston, <strong>Texas</strong> and she is<br />
Yemeni by descent. Meelad enjoys politics, foreign languages, and photography.<br />
<strong>The</strong> masjid described in the article is the Islamic Dawah Center in Houston.<br />
muslim voices<br />
a literary magazine
C o n f i n e d to a P erp e tu a l M a s q u erad e<br />
April 2006 ! Issue 1<br />
about the artist<br />
is a Freshman <strong>at</strong> UT and is currently studying in the<br />
School <strong>of</strong> Liberal Arts. She is half American and half Libyan by descent. Aminah<br />
describes the meaning behind her electronic media artwork (pictured above):<br />
“ W hen we fear ostracism from the world around us, we sometimes mask ourselves in<br />
seemingly acceptable forms for the comfort <strong>of</strong> others.”<br />
4
Finding<br />
through<br />
Islam<br />
meaning<br />
new<br />
I<br />
was raised in a loving C<strong>at</strong>holic family and was taught good<br />
Christian morals since birth. I <strong>at</strong>tended C<strong>at</strong>holic school and<br />
actively particip<strong>at</strong>ed in church functions, including alter serving<br />
<strong>at</strong> mass, and leading my church’s youth group in a city-wide<br />
interfaith conference (which coincidentally is where I had my<br />
first encounter with Islam <strong>at</strong> the age <strong>of</strong> 16). Even as a young<br />
child, I felt a close connection with God, and I always sensed<br />
God’s presence in the world around me. As I completed high<br />
school, I never questioned my faith. I was surrounded by a gre<strong>at</strong><br />
C<strong>at</strong>holic family and friends, and was looking forward to continuing<br />
my service to God through the church in the years to<br />
come.<br />
<strong>The</strong> start <strong>of</strong> college began the start <strong>of</strong> a whole new life for me. I<br />
was now surrounded by a diverse group <strong>of</strong> people who opened<br />
my eyes to new things. I found myself absorbing much from my<br />
surroundings, and I began to realize and appreci<strong>at</strong>e the countless<br />
ideas and opinions th<strong>at</strong> were different than mine. All the<br />
5<br />
by emily shafron<br />
by emily shafrom<br />
while, I was going to church every Sunday and leading my life as<br />
I always had.<br />
At the end <strong>of</strong> my freshmen year, I began to notice a change.<br />
Slowly, I felt my life was distancing itself from God. I tried numerous<br />
special prayers, <strong>at</strong>tended more masses, and even talked<br />
to a priest, but no m<strong>at</strong>ter wh<strong>at</strong> I did, I felt God’s presence in my<br />
life diminishing. Something had to change. This was probably the<br />
loneliest point in my life. I was helpless without a purpose or<br />
direction. I had to regain God in my life, and I was willing to do<br />
wh<strong>at</strong>ever it took.<br />
I first started by getting advice from my friends; hoping something<br />
they said would click and bring me back to C<strong>at</strong>holicism.<br />
But when this approach failed, I knew I had to take more drastic<br />
measures. I came up with the idea to start looking <strong>at</strong> other religions.<br />
I mean, why not? I r<strong>at</strong>ionalized th<strong>at</strong> by studying other<br />
faiths, I would be able to find something to disagree with, and in<br />
muslim voices<br />
a literary magazine
turn, strengthen my own faith in C<strong>at</strong>holicism. At this point, I<br />
started to realize th<strong>at</strong> I was primarily C<strong>at</strong>holic because I was<br />
raised th<strong>at</strong> way, and I had to confirm wh<strong>at</strong> I really believed on<br />
my own, aside from my parents. Thus, my search for my truth<br />
began.<br />
I knew I wanted to stay within the realms <strong>of</strong> monotheism, because<br />
I was certain <strong>of</strong> <strong>at</strong> least one thing: there was only one<br />
God. So, I began, with the well-known Christian denomin<strong>at</strong>ions.<br />
Attending many services and talking to pastors in these faiths<br />
left me with less <strong>of</strong> an idea about who God was then wh<strong>at</strong> I<br />
already had with C<strong>at</strong>holicism. I still was not s<strong>at</strong>isfied and decided<br />
to research deeper. Upon hearing <strong>of</strong> my search, a gre<strong>at</strong><br />
Muslim friend <strong>of</strong> mine informed me about the teachings <strong>of</strong> Islam<br />
and how it included such prophets as Abraham and Jesus. I had<br />
no idea th<strong>at</strong> Islam shared a similar found<strong>at</strong>ion to Judaism and<br />
Christianity, and I was curious <strong>at</strong> the least to investig<strong>at</strong>e further.<br />
In March <strong>of</strong> 2004, I went to my neighbor’s apartment to visit.<br />
As I was scanning his bookshelves, I noticed he had a transl<strong>at</strong>ed<br />
version <strong>of</strong> the Qur’an. I was immedi<strong>at</strong>ely interested, and asked<br />
him if I could borrow it. It was around midnight th<strong>at</strong> night when<br />
I first picked it up. I was talking to my friend on the phone, who<br />
coincidentally was Muslim, when I read the first few pages.<br />
Upon reading the verse “In trying to deceive God and those<br />
who believe, they only deceive themselves without perceiving”<br />
(2:9) on the second page <strong>of</strong> the Qur’an, I started to cry.<br />
My friend asked me wh<strong>at</strong> was wrong, and I admitted th<strong>at</strong> this<br />
verse explained exactly wh<strong>at</strong> was going on in my life. Here I was<br />
going to church every Sunday, “claiming” to be C<strong>at</strong>holic, and all<br />
the while, I felt no rel<strong>at</strong>ionship with God. I was only fooling<br />
myself, because as I read, God knew wh<strong>at</strong> was in my head and<br />
heart. Ironically, as unsettling as this conclusion was, I started to<br />
feel this small trickle <strong>of</strong> comfort slowly enter my body. Confusion<br />
set in. How could the Qur’an affect me? I picked up this<br />
book to learn about Islam in general, not to be touched by it. I<br />
was sure I did not want to bring Islam in my life (my identity<br />
was C<strong>at</strong>holic) and yet I couldn’t seem to put it down. Th<strong>at</strong><br />
night, I read until I fell asleep.<br />
Over the next month, I could not go a day without reading the<br />
Qur'an. In the beginning, I was inserting small pieces <strong>of</strong> paper in<br />
the places where I had questions about wh<strong>at</strong> I was reading,<br />
planning on asking my friend for the answers l<strong>at</strong>er on. However,<br />
the strangest thing started to happen. As I moved further into<br />
the Book, I began answering the questions I had asked only a<br />
few weeks prior! Not only th<strong>at</strong>, but I was recognizing God<br />
more and more in my daily life, and I started to see Him as a<br />
part <strong>of</strong> me again.<br />
My "light bulb moment" came <strong>at</strong> the end <strong>of</strong> March th<strong>at</strong> year. I<br />
was sitting in church on Sunday, as I had every Sunday even up<br />
till this point, and it came to the point in mass where we said<br />
the Nicene Creed. (<strong>The</strong> Nicene Creed is the declar<strong>at</strong>ion <strong>of</strong><br />
April 2006 ! Issue 1<br />
faith for all C<strong>at</strong>holics outlining all the major points <strong>of</strong> the religion.)<br />
<strong>The</strong> very first line goes: "We believe in one God, the f<strong>at</strong>her<br />
almighty." It was <strong>at</strong> th<strong>at</strong> very instant, I knew: I couldn't say<br />
it. No m<strong>at</strong>ter how much I tried to force it out, words couldn't<br />
come. I believed in one God and th<strong>at</strong>'s it! Not three parts, not<br />
a f<strong>at</strong>her, son, and Holy Spirit as one; just One all alone. I knew<br />
the TRUTH. I left mass right then. I was extremely shaken and<br />
shocked <strong>at</strong> wh<strong>at</strong> just happened, unsure about wh<strong>at</strong> to do next.<br />
<strong>The</strong> next month was the month where I faced all my fears. I<br />
cried myself to sleep every single night trying to figure out my<br />
plan <strong>of</strong> action. I was stuck <strong>at</strong> a crossroad. On one side was my<br />
past: everything I had known to be true as a child was now<br />
questioned, my found<strong>at</strong>ions were shaken, and more than anything<br />
else, my parents love and acceptance was questioned. On<br />
the other side was the truth. I knew in both my head and my<br />
heart th<strong>at</strong> God, Allah, had revealed the Qur’an, and I also knew<br />
th<strong>at</strong> I didn't want to be an "unbeliever" anymore. All I could<br />
think about was my parents' faces, and how disappointed they<br />
would be if I told them I wanted to convert.<br />
I finally g<strong>at</strong>hered enough courage and went to Islamic Awareness<br />
Week, sponsored by the MSA on campus. At the first<br />
event, I was too scared to talk to anyone. I didn't want to share<br />
wh<strong>at</strong> I felt, because I thought if they knew I was considering<br />
converting, there would be no turning back. On the second day,<br />
I g<strong>at</strong>hered up all my courage, and talked to some sisters. Much<br />
to my surprise, they not only welcomed me with open arms,<br />
but I didn't feel any pressure.<br />
Over the next few weeks, I met with the sisters on a couple <strong>of</strong><br />
occasions. I cried as I expressed my concerns about my family,<br />
and they listened and encouraged me to do wh<strong>at</strong> I felt was<br />
right. <strong>The</strong>y even introduced me to other converts, so I could<br />
hear their experiences and ask them any questions I had. At<br />
th<strong>at</strong> time, Allah, through the MSA, <strong>of</strong>fered me the one thing<br />
th<strong>at</strong> I needed the most: unconditional support.<br />
In the end, I felt God in my heart, I knew the TRUTH without<br />
doubt, and I didn't want anything in this m<strong>at</strong>erial world, not<br />
even my own family, to stop me from surrendering myself to<br />
God. On May 10, 2004, I became a Muslim.<br />
Looking back, I was always a Muslim; I just didn't realize it. At<br />
the city-wide interfaith conference th<strong>at</strong> I <strong>at</strong>tended back when I<br />
was 16, I remember telling my Dad th<strong>at</strong> if I wasn't C<strong>at</strong>holic, I<br />
would be Muslim. Back then, only God knew this is where I<br />
would be now. I know this was all a part <strong>of</strong> Allah's plan, and I<br />
am so gr<strong>at</strong>eful for this gift <strong>of</strong> knowledge. Insha-Allah (Godwilling),<br />
when I finally tell my parents th<strong>at</strong> I am Muslim, and I<br />
show them this story, they will realize th<strong>at</strong> I never wanted to<br />
hurt them; I converted for God. I want to thank them for<br />
teaching me about God, and I now know, with Allah's help, everything<br />
is how it should be. As the Qur'an says, "With hardship<br />
comes ease," (94:5) and th<strong>at</strong> is how I lead my life.<br />
6
y parvaneh fakheri by parvaneh fakheri<br />
“I’m half and half, me dad’s a Muggle, mum’s a witch, bit<br />
<strong>of</strong> a nasty shock for him when he found out.”<br />
First time I heard th<strong>at</strong> line out <strong>of</strong> Harry Potter, I laughed. And I<br />
remembered. It reson<strong>at</strong>ed within me. You see, I’m half and<br />
half too. No, not the dairy product. Half “white” American,<br />
half Persian. Half Christian heritage, half Muslim heritage.<br />
Half inside the paradigm, half out.<br />
I grew up around a missionary center. Growing up, a lot <strong>of</strong> my<br />
friends were MKs. Missionary Kids. My first concert was DC<br />
Talk. I bet the first house <strong>of</strong> worship I was ever taken into was<br />
a church.<br />
Certainly seems, I ought to have been raised a Christian,<br />
doesn’t it?<br />
But my f<strong>at</strong>her is from Iran. And somehow, I was raised with his<br />
religion, though by the time I was eight, my mother had<br />
converted to Islam. Funnily enough, I never really thought<br />
about converting to Christianity.<br />
I always followed Islam in my heart.<br />
Half ‘nHalf n<br />
Attempts? You name it, it’s probably happened.<br />
People trying to convert me; <strong>at</strong>tempting to enlighten me.<br />
When I was five, a close family member told me my parents<br />
were going to hell for leading me ‘‘away from Jesus Christ, our<br />
Lord and Savior.” In the third grade, my classm<strong>at</strong>es told me I<br />
was going to hell. In high school there was the Fellowship <strong>of</strong><br />
Christian Athletes; in college, Christians on Campus.<br />
I never felt the need to convert, nor did I resent their efforts.<br />
Well. Not too much. Not if they didn’t follow me for thirty<br />
minutes.<br />
I, too, had grown up learning about Christianity. My mom’s<br />
family, the one with which I grew up, was all Christian. We all<br />
got together for Thanksgiving, Christmas, Easter and each one<br />
7<br />
<strong>of</strong> those meals generally started with the whole family holding<br />
hands around a table giving thanks to God; “In your Son’s name,<br />
Amen.” Mentally, I always changed th<strong>at</strong> part…<br />
Growing up half and half has its advantages and disadvantages.<br />
On the one hand, you learn intim<strong>at</strong>ely about both sides. About<br />
the missionary aspect <strong>of</strong> Christianity. About the peace <strong>of</strong> Islam.<br />
I always saw more in common between the two religions than<br />
other people my age. I grew up discussing and explaining my<br />
religion to my Christian family and friends. Nowadays, I find<br />
myself explaining Christianity and its precepts to some <strong>of</strong> my<br />
Muslim, even to some <strong>of</strong> my Christian friends. My parents<br />
instilled in my brother and me a respect for all religions and<br />
people <strong>of</strong> all races, all orient<strong>at</strong>ions. Even if I don’t agree with it,<br />
I still respect someone’s freedom to believe wh<strong>at</strong> they will.<br />
Th<strong>at</strong>’s wh<strong>at</strong> makes this country gre<strong>at</strong>. Freedom.<br />
On the other hand, it seems every day I get questioned. You<br />
look white. You’re wh<strong>at</strong>? From where? You’re Muslim? Why<br />
don’t you wear the veil? So you don’t drink? Wh<strong>at</strong> about<br />
pork? Have you ever tried it?<br />
<strong>The</strong> answers I have memorized.<br />
Yeah, my mom’s “white”. He’s from Iran. Yeah, he’s brown.<br />
Yeah, I know I look white. No, EEEEE-Rahn. Yeah, I’m Muslim.<br />
Well my dad’s family is all Shiite, but I was raised nondenomin<strong>at</strong>ional.<br />
I don’t feel the need to. No, it’s a choice. No,<br />
I don’t drink. No. Yes, I tasted it when I was little.<br />
Perhaps the funniest and most frustr<strong>at</strong>ing time was when<br />
someone told me th<strong>at</strong> the “Christian God” was different from<br />
the Muslim’s “Allah”. Somehow my arguments th<strong>at</strong> Spanish<br />
speakers say “Dios” and French speakers say “Dieu”<br />
equivoc<strong>at</strong>es to Arabic speakers saying “Allah” didn’t penetr<strong>at</strong>e.<br />
I have to laugh when people say I don’t “look Muslim,” th<strong>at</strong> I<br />
don’t “act Muslim.” “Well,” I say smilingly, “How is a Muslim<br />
supposed to look and act? How are Christians supposed to<br />
look and act?”<br />
Sure, sometimes, it all can get to be a bit frustr<strong>at</strong>ing.<br />
But then again, I wasn’t born to be silent.<br />
about the author<br />
Parvaneh is a UT alumna. She gradu<strong>at</strong>ed in 2005 with a dual major in Spanish<br />
and Middle Eastern Studies. She currently works for a non-pr<strong>of</strong>it agency and intends<br />
to pursue her Masters in Middle Eastern Studies in the near future.<br />
muslim voices<br />
a literary magazine
!"#$#!%&'!($)'!<br />
middle east<br />
austin, texas<br />
united st<strong>at</strong>es<br />
najaf, iraq<br />
April 2006 ! Issue 1<br />
by zahra yusufali by zahra yusufali<br />
I am from the religion th<strong>at</strong> guides my every step.<br />
I am from the prayers in the early morning, noon, and evening when all Muslims<br />
unite to pray <strong>at</strong> the same time<br />
utter the same words,<br />
in the same language,<br />
with the same actions,<br />
to the same God.<br />
I am from the mornings <strong>of</strong> struggling to fix my scarf and the afternoons <strong>of</strong><br />
answering curious questions asking about my hijaab and why I wear it.<br />
I am from the delight <strong>of</strong> answering those questions, pleased th<strong>at</strong> someone<br />
wants to learn.<br />
I am from the strange looks people gave me during the September 11<br />
tragedy, and from the reassuring looks <strong>of</strong> others who looked deeper.<br />
I am from holding my head up high, and remembering why I believe in<br />
wh<strong>at</strong> I believe.<br />
I am from the thought th<strong>at</strong> upholds truth, the action th<strong>at</strong> speaks for<br />
justice, and the st<strong>at</strong>e <strong>of</strong> mind which abhors intoxic<strong>at</strong>ion.<br />
I am from the religion which is color blind.<br />
I am from strength in the face <strong>of</strong> adversity<br />
From the thousands <strong>of</strong> thoughts and actions th<strong>at</strong> challenged my values<br />
And the tempt<strong>at</strong>ions <strong>of</strong> the outside world<br />
I am from learning from the little kids <strong>of</strong> our mosque, who have taught<br />
me more in their unique little way than I could have taught them.<br />
I am from the religion <strong>of</strong> Adam, Abraham, Jonah, Solomon, Isaac,<br />
Ishmael, Jesus, Moses, Mohamed; peace be upon them all.<br />
I am from the religion so beautiful and peaceful th<strong>at</strong> it has shaken hearts<br />
and inspired millions from the beginning <strong>of</strong> time, from the plains <strong>of</strong> Mecca<br />
to the hills <strong>of</strong> <strong>Austin</strong>, TX.<br />
I am from the religion <strong>of</strong> ‘surrender ’<br />
I am from<br />
Islam.<br />
about the author<br />
Zahra is a Freshman <strong>at</strong> UT and is pursuing a dual major in Educ<strong>at</strong>ion and Psychology.<br />
She grew up in Dubai, U AE, and moved to <strong>Austin</strong> six years ago; her parents are from Tanzania.<br />
Zahra hopes to combine her degrees in a career th<strong>at</strong> serves to teach young children.<br />
8
G i ve m e s abar,<br />
ya R aab!<br />
Give me sabar ya raab…God, please give me p<strong>at</strong>ience. Why<br />
am I being tested in this way?<br />
I'm tired <strong>of</strong> being tested…you push me and push me ya<br />
Raab, wh<strong>at</strong> happens when I'm too weak to ght anymore? I<br />
don't want to be tested! I don't think I can last much<br />
longer…I wish there was an easier way…<br />
But, then I remember Allah (swt) only tests those to their<br />
abilities...and I feel ashamed.<br />
My pain is no dierent from others pains, so why do my<br />
problems seem so gigantic and overwhelming?<br />
Think <strong>of</strong> how fortun<strong>at</strong>e I am.<br />
Have I been tested like the Rasool(s) and his companions?<br />
Men and women who were brutally persecuted and tortured<br />
for only pronouncing four words: la illaha illa Allah<br />
(<strong>The</strong>re is no God but Allah).<br />
Suddenly, my troubles seem so insignicant when I remember<br />
their stories, so give me p<strong>at</strong>ience, my Raab.<br />
Please Allah, give me p<strong>at</strong>ience.<br />
InnAllaha ma'as saabireen (God is with those who are p<strong>at</strong>ient).<br />
T h e au th o r o f th i s p o e m wi s h e s to r e m a i n an o n y-<br />
by azam farukhi by azam farukhi<br />
Azam is a third year<br />
marketing/premed student. It’s<br />
no secret Azam enjoys drawing<br />
comics and drinking lots <strong>of</strong><br />
milk. “<strong>The</strong>re’s a lot <strong>of</strong> crazy<br />
things in this world”, says<br />
Azam, “one day they will all be<br />
put in comic form.”<br />
9<br />
<strong>The</strong> New Car<br />
T u n n e l Vi s i o n<br />
“Why could one never do a n<strong>at</strong>ural thing without having<br />
to screen it behind a structure <strong>of</strong> artifice?" This line from<br />
Edith Wharton's novel, House <strong>of</strong> Mirth, exemplifies some<br />
<strong>of</strong> the struggles I see in a world where the misunderstood<br />
are characterized and defined by social stereotypes and<br />
suffer from a loss <strong>of</strong> individuality. Through my paintings<br />
and electronic media [above and on pg. 4], I <strong>at</strong>tempt to<br />
illustr<strong>at</strong>e the disservice we do ourselves by allowing our<br />
prejudices to get in the way <strong>of</strong> our learning experiences.<br />
I also focus on the distress experienced by individuals<br />
who are characterized by preconceived notions <strong>of</strong> their<br />
definitive social group. Perhaps if we as a community<br />
seek to understand the misunderstood, we can better<br />
understand ourselves and define our rel<strong>at</strong>ionship with<br />
the world around us.<br />
muslim voices<br />
a literary magazine
y ricardo tores by ricardo tores<br />
God, Dios, Allah<br />
Knowledge, Self Determin<strong>at</strong>ion<br />
and maybe maybe maybe Me?<br />
I learn through so many fountains especially those I love and those I know and inspire. Spiritually I’ve been<br />
lost for lets say many, many years, months, days, minutes, and seconds without peace and harmony.<br />
One thought inspired by the HIGHEST, cannot be defe<strong>at</strong>ed only by the Devil with physical pleasures, I<br />
think?<br />
Not Sure, not quoting any one, just me.<br />
So how did I begin the search for this peace and harmony as the base <strong>of</strong> my life? I haven’t understood to<br />
the fullest yet.<br />
Why? I don’t know maybe you can help.<br />
But wh<strong>at</strong> I have found in the last few years <strong>of</strong> my life is you have to put<br />
God, Dios, Allah, as your FOUNDATION.<br />
Do you know God has unlimited names as many as there are languages, as there are Positive<br />
words, encouraging messages; from the Most High to the most encompassing. Isn’t His word, when spoken<br />
the most BEAUTIFUL, most BENEVOLENT.<br />
I ponder why? Believers and non-Believers wonder why?<br />
You know wh<strong>at</strong> the answer is? I do not know, if you do please let me know.<br />
It is one <strong>of</strong> the many wonders <strong>of</strong> Allah, Dios, God.<br />
Why Believers and Non-believers, because th<strong>at</strong> is how life is separ<strong>at</strong>ed in my book, and I think in<br />
Allah’s Book, which should hold more Significance than any <strong>of</strong> the personal books we live as human.<br />
<strong>The</strong> most beautiful story is His. <strong>The</strong> most Encompassing is his.<br />
So how do I answer why I am a Believer instead <strong>of</strong> a non-Believer?<br />
How do I answer this important ‘Why’?<br />
With a wh<strong>at</strong>, when, where, and wh<strong>at</strong> again and Who!<br />
Wh<strong>at</strong>? How did I Find GOD? I don’t know I only know I was lost.<br />
When? I believe, but am not sure truly, it was in the last twenty-two plus years <strong>of</strong> my life. I am still not<br />
strong in my p<strong>at</strong>h, word, sentence, or even paragraph He wrote about me. But th<strong>at</strong> will take my whole<br />
Book <strong>of</strong> my life to find out. I can only read wh<strong>at</strong> He already read to the past human beings, and wish th<strong>at</strong><br />
my words bring a change for others.<br />
Where? Again I am confounded. I believe in these new lands: L<strong>at</strong>in and North America.<br />
I am L<strong>at</strong>ino, but a MUSLIM first.<br />
Wh<strong>at</strong> again? A book. Not the Torah, not the Gospel, not the Quran. A book named “<strong>The</strong> Alchemist.”<br />
If you get a chance read it, the author is Paolo Coehlo. Inspiring writer, spiritual <strong>at</strong> heart.<br />
By Whom? Another story: a simple man, a man I admire, a man we as Muslims and Christians, Jews,<br />
human beings should admire as much as Martin Luther King. It is in fact his opposite - Malcolm X.<br />
(If you are interested please refer to his movie by Spike Lee, or the book,<br />
“<strong>The</strong> Autobiography <strong>of</strong> Malcolm X”, by Alex Haley.)<br />
So why ISLAM?<br />
Because <strong>of</strong> wh<strong>at</strong> it means for us humans to do. SURRENDER TO GOD. Not to someone I believe has<br />
inspired me by Dioses (God’s) grace. Not Mohammed, not Jesus the son <strong>of</strong> Mary, not my own Dad, and<br />
only, ONLY, by his WORD.<br />
<strong>The</strong> Quran, the Gospel (Bible: New Testament), and the Torah (Old Testament).<br />
about the author<br />
Ricardo is a recent convert to Islam. Originally from Venezuela, he is studying History <strong>at</strong> UT. Currently<br />
he is working and hopes to travel abroad to L<strong>at</strong>in America to help educ<strong>at</strong>e people in need and to<br />
show others wh<strong>at</strong> Islam really is. In his free time, you’ll find him writing poetry or shooting hoops.<br />
10<br />
April 2006 ! Issue 1
Saudi Arabia Skyline<br />
26 Dec. 2005<br />
00:12:67 hours<br />
I<br />
love Saudi Arabia. I consider it my home.<br />
Although I'm an American by birth, and<br />
not technically from there, I always tell<br />
everyone th<strong>at</strong> I am. <strong>The</strong>y have a term for<br />
people like me back where I come from.<br />
We’re called Aramco br<strong>at</strong>s, kids who have lived<br />
life comfortably living <strong>of</strong>f the huge revenues<br />
brought in by oil exports. Growing up in th<strong>at</strong><br />
particular area <strong>of</strong> the world, I have had more<br />
than my share <strong>of</strong> confront<strong>at</strong>ions with antiwestern<br />
Saudis. Unfortun<strong>at</strong>ely (and understandably<br />
so), foreigners making a living <strong>of</strong>f <strong>of</strong><br />
Saudi Arabian oil leads to occasional confront<strong>at</strong>ions<br />
and feelings <strong>of</strong> resentment between<br />
n<strong>at</strong>ive Saudis and exp<strong>at</strong>ri<strong>at</strong>e workers.<br />
<strong>The</strong>se feelings <strong>of</strong> resentment, combined with<br />
current events occurring across the Middle<br />
East, combined further<br />
with the right political<br />
twist, unfortun<strong>at</strong>ely paint<br />
a foggy, if not distorted<br />
image <strong>of</strong> wh<strong>at</strong> an Arab really is. <strong>The</strong>re are<br />
bound to be a few hard-line conserv<strong>at</strong>ives in<br />
such a country, but they are few and far between.<br />
By seeing only wh<strong>at</strong> is portrayed on the<br />
news, most people fail to see how the majority<br />
<strong>of</strong> Saudis actually embrace western and American<br />
culture and people...well, most <strong>of</strong> it anyways;<br />
sexual promiscuity just doesn’t fly there.<br />
Take a walk through any mall in downtown Al-<br />
Khobar, and it becomes apparent th<strong>at</strong> Western<br />
influence has left its mark on Saudi culture,<br />
one <strong>of</strong> the most traditional cultures in the Middle<br />
East. McDonalds and Starbucks lay sprinkled<br />
around each shopping district, mixed together<br />
with traditional Arab marketplaces, or<br />
Souqs.<br />
<strong>The</strong>re remain, however, several key differences<br />
between Saudi and American culture<br />
which separ<strong>at</strong>e the countries gre<strong>at</strong>ly. <strong>The</strong><br />
American lifestyle since the 1950s has<br />
changed dram<strong>at</strong>ically in the sense th<strong>at</strong> society<br />
seems to revolve less and less around family,<br />
and place a gre<strong>at</strong>er emphasis on a moneydriven,<br />
capitalistic way <strong>of</strong> life. Saudis remain<br />
traditional in every sense <strong>of</strong> the word. Couples<br />
are married and have children earlier,<br />
families are larger, and living costs are lower.<br />
Shops close for times <strong>of</strong> prayer, and women<br />
are required to wear non-revealing clothing.<br />
<strong>The</strong>se differences take the form <strong>of</strong> a more laid<br />
back style <strong>of</strong> living which, although may not be<br />
as liberal and free as the American way <strong>of</strong> life,<br />
seems to be more tranquil and stress free.<br />
Saudi Arabia: Killing Stereotypes<br />
11<br />
by chris reyes by chris reyes<br />
I’ll be the first to admit<br />
th<strong>at</strong> when I first<br />
arrived back in the<br />
United St<strong>at</strong>es for high<br />
school after living in Saudi so long, I felt like a<br />
newly arrived immigrant – aka FOB (fresh <strong>of</strong>f<br />
the bo<strong>at</strong>). I was struck <strong>at</strong> how different the<br />
fast-paced, money-driven society differed<br />
from the more relaxed, family-oriented culture<br />
I had been living in. As different as these<br />
ways <strong>of</strong> life are, I’ve found in my 4 years since<br />
being back in the U.S. th<strong>at</strong> both cultures consist<br />
<strong>of</strong> the same people. Regardless <strong>of</strong> how<br />
people grow up, dress, or work, every culture<br />
has its own blend <strong>of</strong> happy and angry, hardworking<br />
and lazy, and conserv<strong>at</strong>ive and liberal<br />
people. As I continue to establish myself in<br />
the US, I find it funny th<strong>at</strong> it will take even me<br />
some time before I get used to the differences<br />
and call America my home again.<br />
about the author<br />
Chris is a second year Electrical Engineering student <strong>at</strong> UT. He was born in Dallas<br />
and raised in Saudi Arabia. Chris plans to continue to travel and live abroad after<br />
gradu<strong>at</strong>ion.<br />
muslim voices<br />
a literary magazine
I t u s e d t o p l ay a big g e r r o l e. I am s t i l l<br />
l o o kin g f o r w h a t I u s e d t o h a v e.<br />
Spirituality for me is like strawberries on the cheesecake <strong>of</strong> religion, without which the<br />
experience <strong>of</strong> enjoying the cheesecake would remain incomplete.<br />
Spirituality keeps me grounded, tolerant, and kind. Define Spirituality.<br />
Not really. Sad truth. It gives me the strength to live the best life I can.<br />
Lik e a w oma n , E X C E P T y o u C A N l iv e wi t h i t , b u t<br />
c a n ’ t l iv e wi t h o u t i t .<br />
Spirituality shapes my morals and actions. I am studying developing world poverty, I am vegetarian, and I try to support fair trade.<br />
Spirituality is my personal rel<strong>at</strong>ionship with God<br />
and it’s always in the back <strong>of</strong> my mind.<br />
It currently feels like under current <strong>of</strong> life. I can swim against it, or side to side, but<br />
feel most <strong>at</strong> peace and in harmony when I flow with it.<br />
WHAT ROLE DOES SPIRITUALITY PLAY IN YOUR LIFE?<br />
April 2006 ! Issue 1<br />
L ooking for a reason to be more than miserable in this world.<br />
I believe I should be truthful and kind and the spirit <strong>of</strong> the world will be kind back to me.<br />
!"!#$%&'(!)*!#+,-!".!*+$"/0!%"!$*)%&1(!)*!.2!3/+"!!!2.$'*"4!<br />
EVERYTHING!<br />
It means every thing to me and it makes me more aware <strong>of</strong> m y rel<strong>at</strong>ionship with m y Cre<strong>at</strong>or every day.<br />
Spirituality is how we interact with the higher Being in our lives. It comes down to how you define your-<br />
I am trying to be a WALKING SPIRIT on Earth.<br />
A big o ne. My spirituality keeps me strong and courageous in times <strong>of</strong> struggle.<br />
It helps me<br />
keep things in<br />
perspective.<br />
<strong>The</strong> same role as Frosted Flakes® and Frito Lays® play in my life.<br />
Determines the way I tre<strong>at</strong> myself and others.<br />
It keeps me sane, keeps my head straight<br />
and my inside feelings warm.<br />
Spirituality gives me unconditional hope.<br />
Spirituality is my aura.<br />
In January, we posted this question on the West Mall to capture the views <strong>of</strong> students, faculty, staff and passer-bys on the UT campus regarding<br />
wh<strong>at</strong> role spirituality plays in their life. <strong>The</strong> responses we received were a diverse collection <strong>of</strong> thoughts, opinions, and epiphanies. Here’s a look...<br />
I think a simple appreci<strong>at</strong>ion <strong>of</strong> all the ways life is beautiful<br />
lends a gre<strong>at</strong>er spirituality to my outlook on things.<br />
Spirituality cannot be defined. It’s wh<strong>at</strong> you do th<strong>at</strong> makes you spiritual.<br />
<strong>The</strong> guide but<br />
not the answer.<br />
M o r e t h a n I’ d l ik e.<br />
<strong>The</strong> power <strong>of</strong><br />
irfan rules!<br />
!"#$%&'#()*)+,&-+.'*&/+.)0)(1.&1,'&*/)$)021.&3#)4-05&<br />
Spirituality is only reality in disguise.<br />
(Reality is imagined)!<br />
12
Muslims being Muslim<br />
Longhorn style<br />
<strong>The</strong>y take the Forty Acres to class…<br />
E<strong>at</strong> <strong>at</strong> the Union, Live <strong>at</strong> the PCL and Bleed O range...<br />
<strong>The</strong>y pull the all-nighters, pass exams, fall asleep in class, write<br />
papers, make deadlines, register l<strong>at</strong>e…<br />
and still manage to wake up for prayer <strong>at</strong> dawn.<br />
Muslims. Students. Longhorns.<br />
AHMED DARRAT<br />
Major: Civil Engineering<br />
Country <strong>of</strong> O rigin: Libya<br />
!"#$!#%&!'()%!#*+,%#$,(-*.! !<br />
A(%-!,-!B(-5(-4!C-D0#-54!E":#5!"#*!0,8&5!,-!CD'+$4!<br />
!"!#$%"&$!'!&'((")*'+(,)!-.'++$*!<br />
F,%D,-,#4!G!H&-$)71'I!"&!:(8&5!$(!E)*$,-4!=&J#*!$"%&&!'&#%*!<br />
/*!$"&%&!#-'(-&!'()!0((1!)+!$(.!!!<br />
#D(!$(!+)%*)&!#!5&D%&&!#$!$"&!K-,8&%*,$'!(2!=&J#*4!E)*$,-L!!<br />
/"#"012!#$%'3($!4!5'+)!)"!6"*&!&1!"5+!-')7!<br />
/2!'()!3&%&!#!*)+&%"&%(4!3"(!3()05!'()!6&.!!!!<br />
8".9$*,+$!6*"&!:";$+!<br />
/2!'()!7()05!0,8&!#-'3"&%&!,-!$"&!3(%054!3"&%&!3()05!'()!0,8&.!!!<br />
%$'+(!')!)7$!('&$!),&$!<br />
9#8(%,$&!/*0#:,7!;(0,5#'
MINA LICON<br />
!<br />
M<br />
!"#! $!%&"! !'! (!')#"!%*! +,-! !'! #.'&!<br />
/0'.!12!)#34!&5!#!63&7!"6!)&)0.#4!&"!&5!<br />
(!')#"!%"/0'.!1'!!"!4,-!8+*!904!,-3'!7#'!"&4!<br />
#"!-#':!;&03"-:*!<br />
!!!H)2,! #,3! 2#+0&3! +,! G#,! A7+0! I)!)0+!"6! #4! 4,-! .#36-! #!3).#"-2!<br />
!1#6!"!"6!7,#4!!4!7&0.=!-!4&!&0'&(+#445!1"&,!!"&!2&4+-+),!<br />
5)7! ;&&4! ()*;)2!#.4&! 1+!"! +0! (2+!+(+?&3! .5!<br />
&=&25),&1"+("!*&#,0!$!1+44!.&!#!<br />
'+4)!!0)*&!+*&!0)),
y he<strong>at</strong>her lefk<strong>of</strong> by he<strong>at</strong>her lefk<strong>of</strong><br />
15<br />
A Day as a Muslim<br />
While visiting the Mosque for my ritual analysis paper, I became<br />
increasingly curious about the actual daily experiences a<br />
Muslim endures. During my second time <strong>at</strong> the Mosque, I<br />
found myself being w<strong>at</strong>ched by another observer as though I<br />
was a genuine Muslim. This unexpected incident caused me to<br />
wonder wh<strong>at</strong> it would be like to have the entire world view me<br />
with the same curious manner as this onlooker. An idea<br />
sparked in me to experience a day dressed as a Muslim and to<br />
withstand reactions from people around me just as Muslims do<br />
on a daily basis.<br />
I began my day as usual, hitting the snooze button too many<br />
times to count and rolling out <strong>of</strong> bed into a hot shower. I had<br />
looked up the technical times (waqt) for the five daily prayers<br />
and intended to partake in them. I found it more difficult than I<br />
thought it would be to pray <strong>at</strong> the appropri<strong>at</strong>e times. When I<br />
finally did get a chance to stop everything I was doing and completely<br />
devote th<strong>at</strong> time to God, I appreci<strong>at</strong>ed the feelings th<strong>at</strong><br />
the Muslim I interviewed had been expressing. One <strong>of</strong> the Muslim<br />
girls I met told me th<strong>at</strong> her prayers throughout the day<br />
helped her to reconnect with Allah (God) and energized her for<br />
life’s demands. We lead incredibly busy and confusing lives and<br />
in those few moments, I was able to appreci<strong>at</strong>e life instead <strong>of</strong><br />
rushing through it. This quiet, introspective moment was very<br />
refreshing and I realized th<strong>at</strong> with practice, it would become<br />
easier to devote the time to these practices. I even believe th<strong>at</strong><br />
the prayers would become something I look forward to in order<br />
to break up stressful days and contempl<strong>at</strong>e life.<br />
In addition to the five daily prayers, I further transformed<br />
myself into a Muslim by donning the hijab, or a headscarf th<strong>at</strong><br />
covered my hair. My first experience with people’s reactions<br />
came from my own suitem<strong>at</strong>e. I stepped out <strong>of</strong> my bedroom to<br />
be faced with her stare and gaping mouth. After explaining my<br />
project to her and my roomm<strong>at</strong>e and the reason behind the<br />
veil, I bravely stepped out to the world with my new appearance.<br />
<strong>The</strong> first reactions I observed were mostly from my<br />
friends around the dorm. Strange expressions <strong>of</strong> confusion<br />
stretched across their faces as they saw my new “style.” I<br />
waved to some people like normal and most <strong>of</strong> them returned<br />
the wave after recovering from their bewilderment. To others<br />
I took the time to explain the project, if they seemed especially<br />
puzzled. One <strong>of</strong> my friends jokingly asked why I was dressed<br />
like a “babushka.” I responded by saying the Russian veil is not<br />
quite the same as a Muslim hijab. This may have confused him<br />
further since he knows th<strong>at</strong> I’m Jewish.<br />
As I walked to class, I noticed a few people look in my direction<br />
and then quickly advert their eyes seemingly to not <strong>of</strong>fend<br />
or give me the wrong look. I walked into Mezes Hall and took<br />
my normal route over to the computer lab. Once inside, I immedi<strong>at</strong>ely<br />
recognized one <strong>of</strong> my extremely devout Jewish<br />
friends working vigorously on the corner computer. After walking<br />
directly in front <strong>of</strong> his computer and waiting a few seconds, I<br />
finally caught his <strong>at</strong>tention since he obviously did not recognize<br />
me. <strong>The</strong> look <strong>of</strong> complete bewilderment th<strong>at</strong> overtook his face<br />
was the most extreme reaction I received all day...<br />
Through all <strong>of</strong> the day’s events and people’s reactions, I realized<br />
one <strong>of</strong> the biggest factors influencing my experience was<br />
my own mind set. I found myself wondering how people were<br />
going to react or wh<strong>at</strong> they were thinking when they saw me.<br />
Maybe their glances were completely normal, but since I<br />
donned the hijab, I couldn’t help but think their looks were<br />
strange. In one way, it was nice not to have to worry about<br />
fixing my hair or making sure it looked good, but I also felt selfconscious<br />
th<strong>at</strong> I did not look very good with just my face peeking<br />
through the veil. I overcame most <strong>of</strong> th<strong>at</strong> insecurity, and<br />
found the best benefit <strong>of</strong> all to wearing the hijab: all <strong>of</strong> my convers<strong>at</strong>ions<br />
and interactions were based completely on my personality<br />
and not on my physical <strong>at</strong>tractiveness.<br />
Obviously my experience differed gre<strong>at</strong>ly from th<strong>at</strong> <strong>of</strong> a true<br />
Muslim, but it did help me appreci<strong>at</strong>e much <strong>of</strong> wh<strong>at</strong> they endure<br />
on a daily basis. Never knowing if someone is staring <strong>at</strong> you<br />
out <strong>of</strong> question or out <strong>of</strong> h<strong>at</strong>e; in fact, purely just staring is<br />
tough to undergo. With all <strong>of</strong> the neg<strong>at</strong>ive stereotypes placed<br />
on Muslims, especially in America, it’s difficult to discern who is<br />
going to be friendly and who has preconceived animosity towards<br />
Muslims. This experience not only allowed me to better<br />
understand the hurdles in a Muslim’s life, but it made me want<br />
to free all American’s from judgment based on ridiculous generaliz<strong>at</strong>ions.<br />
Note: This article is a condensed version <strong>of</strong> an essay th<strong>at</strong> was written<br />
for Dr. Lester Kurtz’s Intro to the Study <strong>of</strong> Religions course in fall 2005.<br />
<strong>The</strong> piece was submitted by the author for public<strong>at</strong>ion in the Muslim<br />
Voices Magazine.<br />
about the author<br />
He<strong>at</strong>her is a Freshman in the College <strong>of</strong> Liberal Arts <strong>at</strong> UT, and plans to pursue a<br />
degree in Psychology. Born and raised in Dallas, <strong>Texas</strong>, He<strong>at</strong>her enjoys traveling,<br />
snowboarding, and w<strong>at</strong>ching the Food Network. She is still figuring out wh<strong>at</strong> to do with<br />
her future and hopes to help others do the same one day.<br />
muslim voices<br />
a literary magazine
Awkward moments, Odd explan<strong>at</strong>ions<br />
On embracing Muslim practices and customs<br />
in a non non-Muslim non Muslim society<br />
by musarr<strong>at</strong> yusufali yusufali<br />
musarr<strong>at</strong> by<br />
Scarf pulled down, standing <strong>at</strong> the b<strong>at</strong>hroom sink with no<br />
socks or shoes, splashing w<strong>at</strong>er on my arms and wiping my feet.<br />
This was the scene my manager saw one <strong>of</strong> my very first days <strong>at</strong><br />
work! I was in the ladies b<strong>at</strong>hroom performing ablution, the<br />
rituals <strong>of</strong> washing before one goes to pray. However, in this<br />
“caught red-handed” moment, I could only think to myself,<br />
‘how exactly do I explain th<strong>at</strong> wiping my feet is very symbolic<br />
and very spiritual when all I'm thinking is - oh boy, why couldn't<br />
they have made single stall b<strong>at</strong>hrooms!’<br />
Having seen me several times <strong>at</strong> various phases <strong>of</strong> the<br />
ablution, my co-workers have now come to understand th<strong>at</strong><br />
around mid-day th<strong>at</strong> I will be in the b<strong>at</strong>hroom performing<br />
rituals <strong>of</strong> washing the face, hands, and feet, which is a form <strong>of</strong><br />
purifying oneself before a servant stands in front <strong>of</strong> his/her Lord<br />
to pray. Wudhu, or ablution, is also a way to bring focus and<br />
allows a servant <strong>of</strong> God to prepare for the daily prayer, which is<br />
a form <strong>of</strong> convers<strong>at</strong>ion with your Cre<strong>at</strong>or.<br />
Several Muslim customs and religious practices pose a<br />
challenge as they are <strong>of</strong>ten not known and misunderstood in<br />
western cultures. For example, have you ever extended your<br />
hand when you meet a person <strong>of</strong> the opposite gender but they<br />
have declined to shake hands with you? This is because<br />
Muslims are not supposed to have any physical contact with<br />
persons <strong>of</strong> the opposite sex. Going through several job<br />
interview processes and working in the corpor<strong>at</strong>e world can be<br />
very daunting for Muslims, as there are many occasions where a<br />
handshake is expected. Muslims not wanting to hurt the<br />
feelings <strong>of</strong> the interviewer or colleague and not wanting to<br />
show disrespect, are sometimes hesitant to refuse to shake<br />
hands with the opposite gender. I've had to face many such<br />
awkward situ<strong>at</strong>ions, where I've had to decline shaking hands <strong>of</strong><br />
the opposite gender and have had to explain myself. Physical<br />
contact between opposite gender is shunned upon and is not<br />
permitted as such things between non-married persons may<br />
lead to extra-marital rel<strong>at</strong>ionships. It is only through marriage<br />
or blood rel<strong>at</strong>ion th<strong>at</strong> two persons <strong>of</strong> the opposite gender can<br />
have any physical contact with each other.<br />
Another awkward moment I have is when I’m standing in the<br />
Musarr<strong>at</strong> is a UT alumna. She gradu<strong>at</strong>ed in 2003 with a B.A. in Computer<br />
Science. Musarr<strong>at</strong> currently works <strong>at</strong> IBM as a programmer, but will begin her gradu<strong>at</strong>e<br />
studies in Social Work in Fall 2006. Musarr<strong>at</strong> enjoys reading to her nephew, traveling,<br />
and getting to know people <strong>of</strong> different backgrounds.<br />
16<br />
April 2006 ! Issue 1<br />
b<strong>at</strong>hroom and I first dig in my purse to get my collapsible<br />
bottle, which by the way has ‘Xtreme Faith’ printed on it, and<br />
fill it up with w<strong>at</strong>er and walk into the restroom stall! I’m sure<br />
there are a lot <strong>of</strong> heads turning <strong>at</strong> this point. This is not<br />
experienced in places such as United Arab Emir<strong>at</strong>es or India<br />
because the culture is accustomed to using w<strong>at</strong>er as a means to<br />
purify themselves after having used the restroom, in fact they<br />
already have w<strong>at</strong>er available in the stalls, so don’t be surprised<br />
to see a w<strong>at</strong>er cup if you ever travel to the east! As a Muslim,<br />
taking the bottle with me is not only a cultural habit, but is also<br />
a religious requirement and oblig<strong>at</strong>ion upon me to cleanse<br />
myself with w<strong>at</strong>er <strong>at</strong> all times.<br />
With all these intricacies involved in the daily life <strong>of</strong> a Muslim,<br />
one may ask in this modern day and age, is it really necessary to<br />
avoid shaking hands with the opposite gender or to be<br />
meticulous in the choice <strong>of</strong> food <strong>at</strong> restaurants? Muslims are<br />
not generally vegetarians, but r<strong>at</strong>her they are “certified me<strong>at</strong>”<br />
e<strong>at</strong>ers. By th<strong>at</strong> I mean the me<strong>at</strong> must be slaughtered with<br />
saying “In the name <strong>of</strong> God, the Beneficent, the Merciful” and<br />
also Muslims cannot e<strong>at</strong> pork, reptiles and certain types <strong>of</strong><br />
seafood, including c<strong>at</strong>fish. But in today’s world where we are<br />
inund<strong>at</strong>ed with responsibilities and worries about getting an<br />
educ<strong>at</strong>ion, finding a job, particip<strong>at</strong>ing in communities, is it really<br />
necessary to worry about minute details as wh<strong>at</strong> foods to e<strong>at</strong>?<br />
A simple answer to all these questions is submission. When I<br />
choose to refuse to shake hands with a male it’s not because I<br />
fear it may lead to an ‘extra marital’ affair, but because I choose<br />
to submit to my Lord completely. And by the way, I’m very<br />
proud <strong>of</strong> my ‘Xtreme Faith’ bottle. Taking a bottle to the<br />
b<strong>at</strong>hroom, abstaining from certain foods, standing for prayer<br />
may all seem like minute burdens on our changing lives, but in<br />
actuality, it’s a sense <strong>of</strong> freedom: freedom from the reigns <strong>of</strong><br />
this m<strong>at</strong>erial world, and a realiz<strong>at</strong>ion th<strong>at</strong> no one but God<br />
deserves our complete submission.<br />
about the author
Muslims on the Forefront<br />
T<br />
his summer I was awoken; awoken to a world where I<br />
am a key participant, where my voice is not only heard<br />
but demanded. This transform<strong>at</strong>ion in the notion <strong>of</strong> my<br />
own existence and role in the American government took place<br />
in the Muslim Public Service Network (MPSN) summer<br />
program called Muslim Student Network (MSN). As a group <strong>of</strong><br />
students and young pr<strong>of</strong>essionals, we took control <strong>of</strong> our own<br />
identity by uniting together to learn about the American<br />
political process and wh<strong>at</strong> issues are facing the Muslim<br />
American diaspora. Joined together we discovered the<br />
problems facing our community and how we can affect change<br />
by involving ourselves, in order to make sure there are people<br />
in the US government who hold our interests.<br />
This summer I forced myself to live in a house in Silver<br />
Spring, Maryland with Muslim students from a wide spectrum <strong>of</strong><br />
ethnic, educ<strong>at</strong>ional, occup<strong>at</strong>ional and religious backgrounds.<br />
From now on I can no longer deny the scope and<br />
reach <strong>of</strong> the Muslim American diaspora. Looking <strong>at</strong> America’s<br />
future through the visionary rims I have taken away from my<br />
summer experience, I see an unprecedented hope, desire,<br />
wealth <strong>of</strong> resources and, above all, potential in Muslim<br />
American youth.<br />
Specifically, we were interns working in the DC area and<br />
living together in a house. I interned <strong>at</strong> the St<strong>at</strong>e Department’s<br />
Office <strong>of</strong> Science & Technology Cooper<strong>at</strong>ion. I was confronted<br />
with a world <strong>of</strong> policy focused on promoting the image <strong>of</strong> the<br />
US abroad through grants and proposals supporting projects<br />
aimed <strong>at</strong> helping foreign n<strong>at</strong>ions build a culture <strong>of</strong> democracy.<br />
I actually found it quite interesting th<strong>at</strong> out <strong>of</strong> all the other<br />
interns, in the MSN program and in the <strong>of</strong>fice <strong>at</strong> the St<strong>at</strong>e<br />
17<br />
Department, I was the only n<strong>at</strong>ural sciences major. Having<br />
meetings with NASA and other scientists, I came to realize it is<br />
becoming more important for people in the n<strong>at</strong>ural sciences to<br />
get involved in policy issues to becoming an interface th<strong>at</strong> is<br />
able to communic<strong>at</strong>e both in scientific and policy terminology.<br />
As for the MSN program, it was quite different being around<br />
Mona Abdel-Halim is a Biochemistry Senior <strong>at</strong> UT. She is also<br />
gaining certific<strong>at</strong>ion in Public Policy and Social Inequality.<br />
Photos courtesy <strong>of</strong> Mona Abdel-Halim<br />
muslim voices<br />
a literary magazine
Muslims wanting to go into fields rel<strong>at</strong>ed to the public sector.<br />
For most first gener<strong>at</strong>ion Americans and immigrants, the norm<br />
is to pursue prestigious and pr<strong>of</strong>itable fields such as medicine,<br />
engineering and pharmacy. But the mere fact th<strong>at</strong> it was the<br />
first year never to have anyone in the program pursuing medical<br />
school was a strong indic<strong>at</strong>or th<strong>at</strong> times are changing – there is<br />
a growing integr<strong>at</strong>ion and progression <strong>of</strong> Muslims into American<br />
society.<br />
Founded in 1994 by the l<strong>at</strong>e Maghroob Qureishi, the Muslim<br />
Student Network was a hope for integr<strong>at</strong>ing Muslim American<br />
youth into American policy-making by supporting and<br />
encouraging us to intern <strong>at</strong> various government agencies while<br />
providing supplemental educ<strong>at</strong>ion on issues facing Muslim<br />
Americans, such as the comp<strong>at</strong>ibility <strong>of</strong> Islamic and American<br />
banking and laws, immigr<strong>at</strong>ion trends, and the integr<strong>at</strong>ion <strong>of</strong><br />
Muslims in American media and politics.<br />
During the span <strong>of</strong> eight weeks I <strong>at</strong>tended classes on these<br />
issues with scholars from America’s Muslim community. We<br />
also had the privilege to visit public service outlets for Muslim<br />
Americans <strong>at</strong> the Muslim Public Affairs Council (MPAC) and the<br />
Council for American Islamic Rel<strong>at</strong>ions (CAIR). Combining the<br />
lectures with actually witnessing Muslim Americans taking part<br />
in the American democr<strong>at</strong>ic process was a way <strong>of</strong> instilling us<br />
with the notion th<strong>at</strong> people are already out there working for<br />
us and representing us. <strong>The</strong> largest purpose and aspect <strong>of</strong> the<br />
MSN summer program is, indeed, cre<strong>at</strong>ing a network <strong>of</strong> Muslim<br />
Americans to help younger gener<strong>at</strong>ions feel a sense <strong>of</strong><br />
empowerment and enfranchisement.<br />
<strong>The</strong> MSN program inspired me to involve myself and others<br />
in DC and UT in political and social activism. During the last<br />
couple <strong>of</strong> weeks <strong>of</strong> my stay in DC, the horrific London<br />
bombings occurred. This was something th<strong>at</strong> disturbed all <strong>of</strong><br />
us, as we were shocked th<strong>at</strong> British-born citizens could do<br />
something so outrageously cruel to their fellow countrymen<br />
under the adulter<strong>at</strong>ed banner <strong>of</strong> Islam. This fostered many<br />
discussions on how and why Muslim youth were following<br />
radical fundamentalists leading them to commit suicide<br />
bombings. Instead <strong>of</strong> getting bogged down in figuring out how<br />
these events happened, we realized the responsibility was now<br />
on us to prevent future <strong>at</strong>tacks from happening.<br />
April 2006 ! Issue 1<br />
!"#$%&$'(&')!*+$!$,$%)$'($!-.!/012&,!!<br />
3,$%&(4'!#-2&*&(42!4(*&5&1,!&'!641+&')*-'!7898!<br />
by mona abdel–halim by mona adbel-halim<br />
As Muslim youth we are the ones who are looked to as the<br />
future <strong>of</strong> our communities, and it is our duty to make sure we<br />
possess and represent the moder<strong>at</strong>e majority views <strong>of</strong> Muslim<br />
Americans. Without efforts towards this we are allowing for<br />
people who do not represent or know us to control the<br />
rhetoric <strong>of</strong> the media for us. This has especially become<br />
something I feel passion<strong>at</strong>ely about, as an American Muslim with<br />
liberal views strongly contrasting from suicide bombers’ views<br />
who claim to be Muslim, and who I and many others refuse to<br />
identify as associ<strong>at</strong>ed with Islam.<br />
This was done by interacting with people who had<br />
particip<strong>at</strong>ed in the program in past years and are now successful<br />
in various fields such as the Foreign Service, lawyers, workers in<br />
non-pr<strong>of</strong>it, and lobbyists. For example, interning in the St<strong>at</strong>e<br />
Department, I hardly ever saw anyone who was not Caucasian<br />
in any post working for the Foreign Service, which was very<br />
disheartening. But then I became good friends with a former<br />
MSN participant who is now a Foreign Service <strong>of</strong>ficer. She was<br />
able to share her experiences with me and let me know <strong>of</strong><br />
difficulties as well as successes she has faced. This, coupled<br />
with lectures about diversity in the St<strong>at</strong>e Department by<br />
Foreign Service <strong>of</strong>ficers, has now encouraged me to take the<br />
Foreign Service’s exam next year and pursue a career in Foreign<br />
Service.<br />
I have also gotten to know a gre<strong>at</strong> group <strong>of</strong> self-motiv<strong>at</strong>ed<br />
Muslim American youth leaders; and with myself, we have<br />
founded an organiz<strong>at</strong>ion called the Muslim American Project<br />
(MAP). We seek to mobilize and motiv<strong>at</strong>e Muslim American<br />
youth to become civically involved in their communities, to<br />
analyze and solidify their identity, and to promote religious<br />
moder<strong>at</strong>ion.<br />
Although this organiz<strong>at</strong>ion is concerned with efforts <strong>at</strong> the<br />
n<strong>at</strong>ional level, it has also given me ideas and resources to start<br />
an organiz<strong>at</strong>ion <strong>at</strong> the local, UT level. This new sense <strong>of</strong> how<br />
easy it is to start a new organiz<strong>at</strong>ion or movement pushed me<br />
to open up a chapter <strong>of</strong> the Islamic Alliance for Justice <strong>at</strong> UT in<br />
this past fall (2005). <strong>The</strong>re are only two other chapters: <strong>at</strong><br />
George Washington <strong>University</strong> and Cornell <strong>University</strong>; both<br />
were started by a colleague <strong>of</strong> mine from MAP.<br />
I just hope th<strong>at</strong> with my coursework and prepar<strong>at</strong>ions for<br />
gradu<strong>at</strong>e studies I have the drive and time to follow through<br />
with the visions set forth in DC this summer.<br />
Note: In this article the author uses the word 'diaspora' in reference to the<br />
dispersion <strong>of</strong> Muslims who are American citizens living throughout the<br />
United St<strong>at</strong>es. Thus, it does not allude to Muslims as constitutively origin<strong>at</strong>ing<br />
from a country or region outside <strong>of</strong> the United St<strong>at</strong>es <strong>of</strong> America.<br />
18
ISLAM from the INSIDE<br />
19<br />
by aun ali by aun ali<br />
I<br />
slam is <strong>of</strong>ten understood by its observers through its<br />
practice in different regions <strong>of</strong> the world. <strong>The</strong> particular<br />
form <strong>of</strong> this practice, however, varies with cultural<br />
and historical experiences <strong>of</strong> each region. <strong>The</strong>se vari<strong>at</strong>ions<br />
are visible in the expressions <strong>of</strong> religious devotion,<br />
the emphasis <strong>of</strong> certain Islamic teachings over others, and<br />
the role <strong>of</strong> religion in different societies, which <strong>at</strong> times<br />
present strikingly contradictory perceptions <strong>of</strong> Islam.<br />
A useful approach to understand Islam without the <strong>at</strong>tached<br />
cultural and historical baggage is to examine it<br />
from its original sources. I would like to share some them<strong>at</strong>ic<br />
points from the Quran here on human beings’ rel<strong>at</strong>ionship<br />
with God, their role in this world, and their interaction<br />
with their fellows, with the hope th<strong>at</strong> it will help<br />
us appreci<strong>at</strong>e Islam in its true light. To illumin<strong>at</strong>e these<br />
points, I have primarily used the text from within the<br />
Quran, which is the most original and authentic source <strong>of</strong><br />
Islamic teachings agreed upon by all Muslims.<br />
In the beginning<br />
Let’s begin with the story <strong>of</strong> cre<strong>at</strong>ion in the Quran, which<br />
is rich with insightful metaphors and pr<strong>of</strong>ound meanings.<br />
Before the cre<strong>at</strong>ion <strong>of</strong> Adam and Eve, God addresses all<br />
the angles, “I will cre<strong>at</strong>e a vicegerent on earth.” <strong>The</strong> angels<br />
said, “Do you want to cre<strong>at</strong>e a vindictive and mischievous<br />
cre<strong>at</strong>ure to commit crime and bloodshed on earth,<br />
while we pray and glorify you?” But God said, “I know<br />
something you know not” (Quran 02:30). Note the trust<br />
endowed on humankind in Islam. From their very cre<strong>at</strong>ion,<br />
Human beings were meant to go to earth, not as<br />
condemned sinners, but as God’s chosen represent<strong>at</strong>ives!<br />
<strong>The</strong> Quran further tells us th<strong>at</strong> humans are made <strong>of</strong><br />
earth’s basest m<strong>at</strong>erials “clay” and “w<strong>at</strong>er”. But, <strong>at</strong> the<br />
same time they are possessors <strong>of</strong> “His Spirit” (32:7-9;<br />
06:02; 21:30; 15:29; 38:72). <strong>The</strong> subtle reference to the<br />
m<strong>at</strong>erial and spiritual composition is insightful in understanding<br />
human inclin<strong>at</strong>ions and desires.<br />
Perhaps it was the m<strong>at</strong>erial aspect th<strong>at</strong> concerned the<br />
angels when they showed their apprehension about possible<br />
human conduct on earth. But humans were not meant<br />
to be merely m<strong>at</strong>erial beings. <strong>The</strong>y were to be the pos-<br />
sessors and represent<strong>at</strong>ives <strong>of</strong> Divine <strong>at</strong>tributes on earth<br />
including His knowledge, His cre<strong>at</strong>ivity, His wisdom, His<br />
compassion, and His justice. Furthermore, m<strong>at</strong>erial energies<br />
and desires in human beings have the potential to be<br />
channeled towards constructive ends.<br />
With these talents and potentials, humankind has composed<br />
complex languages, built social rel<strong>at</strong>ionships, and<br />
advanced rich cultures over the course <strong>of</strong> history. Wh<strong>at</strong><br />
more could add to human nobility, when the Quran describes<br />
the accomplishments <strong>of</strong> God’s vicegerent as signs<br />
<strong>of</strong> His Cre<strong>at</strong>ivity and Magnificence!<br />
“And among His Signs is the cre<strong>at</strong>ion <strong>of</strong> the heavens and<br />
the earth, and the vari<strong>at</strong>ions in your languages and your<br />
colors: verily in th<strong>at</strong> are Signs for those who<br />
know” (30:22).<br />
“O mankind! We cre<strong>at</strong>ed you from a male and a female,<br />
and made you into n<strong>at</strong>ions and tribes, th<strong>at</strong> you may know<br />
each other. Verily the most honored <strong>of</strong> you in the sight <strong>of</strong><br />
Allah is the most righteous <strong>of</strong> you. Surely, Allah is Knowing,<br />
Aware” (49:13, also see 25:54).<br />
<strong>The</strong> world is the book <strong>of</strong> God Almighty<br />
Like human intellectual capacity and cre<strong>at</strong>ive work, the<br />
work <strong>of</strong> n<strong>at</strong>ure is also an expression <strong>of</strong> His sagacity and<br />
wisdom. While referring to the laws governing the n<strong>at</strong>ure<br />
and universe, the Quran tells us th<strong>at</strong> God cre<strong>at</strong>ed the<br />
universe with measure and balance (54:49; 35:13; 06:73),<br />
and the sun, the moon, the mountains, the trees are all<br />
“His Signs” th<strong>at</strong> by following their n<strong>at</strong>ural course “bow<br />
down in worship” to God (55:03-08; 41:39; 22:18; 41:11;<br />
84:01-05). In Verse 22:05, the Quran uses technical terminology<br />
to illumin<strong>at</strong>e the development <strong>of</strong> an embryo with<br />
terms like “sperm”, “clot”, and “morsel <strong>of</strong> flesh.” Also<br />
mentioned in the same verse is the n<strong>at</strong>ural effect <strong>of</strong> rain in<br />
stirring life from barren earth. However, the verse ultim<strong>at</strong>ely<br />
ties the scientific explan<strong>at</strong>ion <strong>of</strong> both form<strong>at</strong>ions <strong>of</strong><br />
life to Divine Purpose and Cre<strong>at</strong>ion.<br />
In the realistic outlook th<strong>at</strong> the Quran presents, the n<strong>at</strong>ural<br />
laws, their sustenance, and the gradual developments<br />
in the universe are all Signs <strong>of</strong> God, as seen in verse<br />
02:164:<br />
“Most surely in the cre<strong>at</strong>ion <strong>of</strong> the heavens and the earth<br />
and the altern<strong>at</strong>ion <strong>of</strong> the night and the day, and the ships<br />
th<strong>at</strong> run in the sea with th<strong>at</strong> which pr<strong>of</strong>its men, and the<br />
muslim voices<br />
a literary magazine
w<strong>at</strong>er th<strong>at</strong> God sends down from the cloud, then gives<br />
life with it to the earth after its de<strong>at</strong>h and spreads in it all<br />
(kinds <strong>of</strong>) animals, and the changing <strong>of</strong> the winds and the<br />
clouds made subservient between the heaven and the<br />
earth, there are signs for those who understand.”<br />
Science, thus, complements faith in Islam. <strong>The</strong> universe is<br />
governed by a system <strong>of</strong> causes and laws and human free<br />
will lies in the utiliz<strong>at</strong>ion <strong>of</strong> these laws. Indeed, it is with<br />
the exercise <strong>of</strong> this free will th<strong>at</strong> humankind has developed<br />
new technologies and advanced civiliz<strong>at</strong>ions.<br />
Islam proactively encourages its followers to advance in<br />
knowledge and science. <strong>The</strong> Prophet Mohammad (peace<br />
be upon him) has said, “<strong>The</strong> search <strong>of</strong> knowledge is a duty<br />
on every Muslim, male or female.”<br />
<strong>The</strong> idea <strong>of</strong> human free will is further supported by the<br />
Islamic belief in the Day <strong>of</strong> Judgment (Qayam<strong>at</strong>). Human<br />
beings come to this world without any burden <strong>of</strong> original<br />
sin or predestin<strong>at</strong>ion. <strong>The</strong>ir choices in this world shape<br />
their f<strong>at</strong>e in the hereafter (76:1-3; 91:1-10).<br />
On th<strong>at</strong> day, they will be rewarded or punished on the<br />
basis <strong>of</strong> choices they made in the world (02:286; 76:03).<br />
Without such choice <strong>of</strong> action, an individual’s accountability<br />
on the Day <strong>of</strong> Judgment would be against God’s justice.<br />
But the Quran explicitly declares th<strong>at</strong> “Allah does<br />
not do injustice to the weight <strong>of</strong> an <strong>at</strong>om” (04:40; also see<br />
03:108; 16:90; 16:111).<br />
“If any do deeds <strong>of</strong> righteousness,- be they male or female<br />
- and have faith, they will enter Heaven, and not the least<br />
injustice will be done to them” (04:124).<br />
Society and history<br />
With the same realistic logic and affirm<strong>at</strong>ion <strong>of</strong> human<br />
free will, the Quran explains injustice and corruption in<br />
the world as a consequence <strong>of</strong> individual and collective<br />
choices and actions <strong>of</strong> people in the present and the past<br />
(10:44; 03:117; 03:137; 09:70). <strong>The</strong> Quran makes the followers<br />
responsible for the betterment <strong>of</strong> their society,<br />
which is part <strong>of</strong> their test in this world; after all, “God<br />
does not change the conditions <strong>of</strong> a people until they<br />
change themselves” (13:11 and 08:53; also see 06:34;<br />
17:77; 33:62 where similar decrees for social change and<br />
trends <strong>of</strong> history are described as “His Words” and “His<br />
Sunn<strong>at</strong>” and are fundamentally tied to human actions and<br />
their consequences).<br />
April 2006 ! Issue 1<br />
Thus, r<strong>at</strong>her than presenting a f<strong>at</strong>alistic and unconcerned<br />
<strong>at</strong>titude toward this world and its miseries, Islam exhorts<br />
its followers to actively strive toward eradic<strong>at</strong>ing the social<br />
ills and injustices in society (09:71; 02:148; 04:135).<br />
<strong>The</strong> Islamic society in the Quran is based on respect, harmony,<br />
justice, and responsibility. <strong>The</strong> Quran abhors disrespect<br />
and injustice in all social rel<strong>at</strong>ionships, be they<br />
among family members, between opposite genders, or<br />
among different ethnic and n<strong>at</strong>ional groups (04:135; 09:71;<br />
30:21; 02:148; 49:09). According to the Quran, killing one<br />
innocent life is like killing the whole <strong>of</strong> humanity, and saving<br />
one human life is like saving the whole <strong>of</strong> humanity<br />
(05:32).<br />
<strong>The</strong> Quran recognizes the diversity among human languages<br />
and cultures; however, it is against the use <strong>of</strong> such<br />
an identity for the assertion <strong>of</strong> false superiority by one<br />
group over another. In the Quranic outlook, human nobility<br />
lies is one’s piety, knowledge, and struggle in God’s<br />
way (30:22; 49:13; 2:31-34; 39:09; 16:110; 61:11).<br />
In the end<br />
From the above discussion, we see th<strong>at</strong> Islam encompasses<br />
the ideals <strong>of</strong> human freedom and nobility. It points<br />
to the realities <strong>of</strong> His Signs, His Words, and His Sunn<strong>at</strong> in<br />
n<strong>at</strong>ure and history. It sets noble values and goals for humanity.<br />
And, it carries the ultim<strong>at</strong>e Truth about the Cre<strong>at</strong>or<br />
<strong>of</strong> everything (03:83; 30:30).<br />
<strong>The</strong> word “Islam” means submission, and the first condition<br />
<strong>of</strong> being a Muslim is to submit to these ideals and<br />
truths. Such is the realiz<strong>at</strong>ion expressed in the words <strong>of</strong><br />
Imam Ali when he said, “My Lord! I did not worship you<br />
for fear <strong>of</strong> Hell nor for a desire <strong>of</strong> Paradise. R<strong>at</strong>her I<br />
found you worthy <strong>of</strong> worship.”<br />
<strong>The</strong> ultim<strong>at</strong>e drive behind all human struggles in this<br />
world is to gain God’s Favor and to connect with Him,<br />
the Eternal (02:285; 84:06; 02:46: 29:2-5; 76:2-3; 35:18).<br />
After th<strong>at</strong> connection, there is no end!<br />
“Surely, to Allah we belong, and to Him is our return”<br />
(02:156).<br />
Many works were consulted in the prepar<strong>at</strong>ion <strong>of</strong> this article, most notably<br />
Murtaza Mutahhari’s “Fundamentals <strong>of</strong> Islamic Thought: God, Man, and the<br />
Universe.” (Berkeley: Mizan Press, 1985). This article has been adopted<br />
from a larger working paper. Aun Ali, the author <strong>of</strong> this article, is a gradu<strong>at</strong>e<br />
student studying Sociology <strong>at</strong> UT, <strong>Austin</strong>. He can be reached <strong>at</strong><br />
aunali@gmail.com.<br />
20
&'('')*'('+,*)-.<br />
!"#$%<br />
Fast-a-thon 2005<br />
Hungry fasters get in line for food<br />
Human Rights Film & Art Festival<br />
Along with several other campus organiz<strong>at</strong>ions IAJ &<br />
MSA co-sponsored the Film Festival to raise awareness<br />
about human rights globally and domestically. <strong>The</strong> event<br />
comprised <strong>of</strong> film screenings followed by discussion<br />
with a panel <strong>of</strong> speakers.<br />
21<br />
Walking along West Mall on a typical school day, you find yourself bombarded by students and tables<br />
promoting their campaigns, organiz<strong>at</strong>ions, and causes. Wh<strong>at</strong> is intriguing about all this, however, is the<br />
growing presence <strong>of</strong> Muslims behind these tables. With numerous active Muslim student organiz<strong>at</strong>ions <strong>at</strong><br />
UT, Muslims are making a significant contribution to the <strong>University</strong>’s diversity. A look into these organiz<strong>at</strong>ions<br />
reveals th<strong>at</strong> Muslim students are not just representing Islam and providing a sense <strong>of</strong> community,<br />
but also benefiting the <strong>University</strong> <strong>at</strong> large. <strong>The</strong> following is a short introduction about each <strong>of</strong> the Islamic<br />
students organiz<strong>at</strong>ion and some <strong>of</strong> their activities this past year. Photos (above right) courtesy <strong>of</strong> paksa.org & SIA<br />
IAJ<br />
UT-MSA in a n<strong>at</strong>ionwide campaign to raise<br />
awareness about hunger and poverty invited all<br />
students to fast for one day during the holy month<br />
<strong>of</strong> Ramadhan. For each person th<strong>at</strong> fasts, local<br />
businesses don<strong>at</strong>ed money to the Capital Area<br />
MSA<br />
MSA<br />
Food Bank. <strong>The</strong> event also sough to display<br />
Ramadhan’s universal values. This past December,<br />
more than 2,200 members <strong>of</strong> the UT community<br />
particip<strong>at</strong>ed in the event.<br />
UT students learn more about Fast-a-thon<br />
Third Annual Interfaith<br />
Fast Breaking Dinner<br />
<strong>Austin</strong>’s mayor, Will Wynn, presented<br />
IDSA with a Proclam<strong>at</strong>ion celebr<strong>at</strong>ing<br />
Ramadan<br />
IDSA<br />
during the third annual interfaith<br />
fast breaking dinner. IDSA also holds an<br />
image courtesy <strong>of</strong> http://studentorgs.utexas.edu/amnesty<br />
annual Tolerance Week, a week long series<br />
<strong>of</strong> conferences, concerts, and art displays<br />
focused on exhibiting Muslim diversity.<br />
image courtesy <strong>of</strong> http://studentorgs.utexas.edu/idsa<br />
‘67 Muslim Students’<br />
Associ<strong>at</strong>ion (MSA) ‘01<br />
Islamic Dialogue Student<br />
‘03<br />
Islamic Dawah<br />
Associ<strong>at</strong>ion (IDSA) Found<strong>at</strong>ion (IDF)<br />
MSA, the largest Muslim organiz<strong>at</strong>ion on IDSA focuses on improving rel<strong>at</strong>ions be- IDF was founded to promote Islamic<br />
campus, comprises <strong>of</strong> many students from tween Muslims and followers <strong>of</strong> other teachings and values, deliver the mono-<br />
all backgrounds. <strong>The</strong> goal for the organiza- faiths. By bridging the dialogue gap, IDSA theistic message <strong>of</strong> Islam based upon the<br />
tion is to provide a sense <strong>of</strong> community, hopes to promote the true values <strong>of</strong> Islam Qur'an and Sunnah <strong>of</strong> Prophet Muham-<br />
friendship, and knowledge in an environ- including love, tolerance, and mercy. <strong>The</strong> mad as understood by the companions <strong>of</strong><br />
ment based on Islamic values. <strong>The</strong> organi- organiz<strong>at</strong>ion hosts numerous outreach the Prophet, and clarify misconceptions<br />
z<strong>at</strong>ion provides avenues for students to events, speeches, and art performances to about Islam. IDF was awarded the 2003<br />
get involved in various ways, educ<strong>at</strong>ional promote the necessary dialogue between Forty Acres Fest award for the best new<br />
and social. the university’s different religions. organiz<strong>at</strong>ion.<br />
muslim voices<br />
a literary magazine
A Call for Muslim Solidarity<br />
Following the bombing <strong>of</strong> the Askariya Mosque in Samaraa, Iraq, and the eruption <strong>of</strong><br />
violence th<strong>at</strong> followed the <strong>at</strong>tack, several Muslim-based student organiz<strong>at</strong>ions held a sitin<br />
on<br />
MSA<br />
March 3, 2006 to denounce the loss<br />
SIA<br />
<strong>of</strong> human lives and the sacrilege<br />
PSA<br />
<strong>of</strong> holy sites<br />
across Iraq and other countries. <strong>The</strong> Muslim community <strong>at</strong> the <strong>University</strong> <strong>of</strong> <strong>Texas</strong> and<br />
from all around <strong>Austin</strong> came together to send a resounding message <strong>of</strong> unity and peace<br />
to the Iraqi people and the world. <strong>The</strong> event was organized by the Society for Islamic<br />
Awareness, the Muslim Student’s Associ<strong>at</strong>ion, and the Pakistani Students’ Associ<strong>at</strong>ion.<br />
<strong>The</strong> program began with prayers, led by Sheikh Mohammed-Umer Esmail.<br />
<strong>The</strong> Danish Cartoons &<br />
Freedom <strong>of</strong> Speech in Islam<br />
SIA held a lecture-talk on the Danish<br />
cartoon controversy in March. Led by<br />
Molana Sulayman Hassan, the discussion<br />
focused on the caric<strong>at</strong>ures th<strong>at</strong><br />
had depicted Islam and its personali-<br />
SIA<br />
ties in a demeaning manner, the con-<br />
text behind the angry protests seen<br />
around the world, Islam’s take on<br />
freedom <strong>of</strong> speech, and the place<br />
spirituality should have in our society.!<br />
Anam Azeem signs<br />
an o<strong>at</strong>h <strong>of</strong> solidarity<br />
‘05<br />
Society for Islamic<br />
Awareness (SIA) ‘05<br />
Islamic Alliance For<br />
Justice (IAJ)<br />
SIA was formed to promote a better UT-<strong>Austin</strong> IAJ encourages American<br />
awareness <strong>of</strong> Islam through the combined Muslim students to particip<strong>at</strong>e in the<br />
teachings <strong>of</strong> the Quran and the Ahlul community through active involvement <strong>at</strong><br />
Bayt (the Household <strong>of</strong> the Prophet). the local and n<strong>at</strong>ional levels in order to<br />
Through academic and social activities build a strong Muslim–American identity.<br />
and events, SIA facilit<strong>at</strong>es the exchange <strong>of</strong> Since its founding in Fall 2005, IAJ has<br />
ideas and promotes dialogue on social, raised over $900 for the Islamic Relief’s<br />
political, and historical issues surrounding Orphan Sponsorship Drive. IAJ also held<br />
Islam and Muslims today.<br />
a don<strong>at</strong>ion drive for hurricane victims.<br />
April 2006 ! Issue 1<br />
SETTING UP: Before the event, student organizers<br />
were busy setting up the prayer m<strong>at</strong>s and<br />
projectors for the evening’s sit-in.<br />
Understanding Muslim Creed<br />
IDF holds classes every Tuesday<br />
on the fundamental beliefs <strong>of</strong> Islam,<br />
covering the six articles <strong>of</strong> faith.<br />
<strong>The</strong> classes are specifically de-<br />
IDF<br />
signed for non-Muslim interested<br />
in learning about Islam. In March,<br />
IDF held a lecture on “<strong>The</strong> Living<br />
Miracle: the Holy Quran.”<br />
image courtesy <strong>of</strong> http://studentorgs.utexas.edu/islam/<br />
by hammad rizvi rizvi<br />
hammad by<br />
Hammad is a student <strong>of</strong><br />
Intern<strong>at</strong>ional Business <strong>at</strong> UT.<br />
He enjoys filming, photography,<br />
random adverntures and the gre<strong>at</strong><br />
outdoors. Many <strong>of</strong> Hammad’s<br />
photographs are fe<strong>at</strong>ured in this<br />
magazine.<br />
22
Teach thy tongue to tell the Truth<br />
by f<strong>at</strong>ima kazmi by f<strong>at</strong>ima kazmi<br />
<strong>The</strong> p<strong>at</strong>h <strong>of</strong> truth is long and difficult. Searching for it may<br />
perhaps come to the price <strong>of</strong> a pearl, but it is divine bliss for<br />
the one who seeks it. Truth accords with reality, and its discovery<br />
serves the r<strong>at</strong>ionale. <strong>The</strong> significance <strong>of</strong> truth can be understood<br />
from the Holy Quran, where Allah (SWT) says, “And do<br />
not mix up the truth with the falsehood, nor hide the truth<br />
while you know it” (2:42). This verse indic<strong>at</strong>es th<strong>at</strong> one should<br />
adhere to veracity, and be with those who align themselves<br />
with truth. Truth is the essence <strong>of</strong> Islam and fortifies the values<br />
emphasized in the Holy Quran. <strong>The</strong> quest for truth is a timeless<br />
journey, traveled by the ancients before us in unknown lands<br />
and untold times. Today, it is as much a quest as it was before.<br />
As we seek to find for ourselves the ‘true p<strong>at</strong>h’ and the just<br />
course <strong>of</strong> action, there are those before us from whom we gain<br />
an example <strong>of</strong> wh<strong>at</strong> struggles lie in the quest for truth and how<br />
these struggles serve to develop us as ethical human beings. <strong>The</strong><br />
Prophet Muhammad (SAW) was sent to this world as the perfect<br />
example <strong>of</strong> all th<strong>at</strong> Allah (SWT) has found noble in a human<br />
being. He was a man <strong>of</strong> truth and fidelity; his scrupulous speech<br />
and beliefs conformed to his deeds. He declared the true concept<br />
<strong>of</strong> God despite all the opposition he encountered from the<br />
people <strong>of</strong> Mecca. He stood up for this truth with very few supporters<br />
by his side and withstood harsh conditions <strong>at</strong> every<br />
turn. As a recipient <strong>of</strong> the Divine Word, the Prophet (SAW)<br />
expressed the truth <strong>of</strong> the reality and intensity <strong>of</strong> the individual<br />
human rel<strong>at</strong>ionship with Allah (SWT). He never turned away<br />
from the truth. He proved by his living example th<strong>at</strong> he was the<br />
most truthful and honest person <strong>of</strong> his age. Through him,<br />
“truth has come and falsehood perished: verily falsehood is<br />
bound to vanish” (17:81).<br />
Approxim<strong>at</strong>ely 48 years after the de<strong>at</strong>h <strong>of</strong> the Prophet Muhammad<br />
(SAW), his beloved grandson Hussain (AS) carried<br />
forward the Prophet’s (SAW) message <strong>of</strong> truth and justice<br />
through his revolt against the tyrannical regime <strong>of</strong> Yazid. Yazid,<br />
who had demanded allegiance from Hussain (AS), was well<br />
known for his impiety and denial <strong>of</strong> the very essence Islam. He<br />
exploited many Islamic rulings, called Islam a “play” staged by<br />
the Prophet’s (SAW) tribe,! and persecuted those who dared<br />
to speak against him. He restricted freedom to such an extent<br />
th<strong>at</strong> a mere whisper against his false actions meant a permanent<br />
silence. Hussain (AS) clearly st<strong>at</strong>ed his purpose <strong>of</strong> opposition<br />
against Yazid when he proclaimed “Yazid is a sinful person, a<br />
drunkard, the killer <strong>of</strong> innocent people and one who openly<br />
23<br />
Defining the human struggle for truth through<br />
the ultim<strong>at</strong>e sacrifices <strong>of</strong> two historical figures in Islam<br />
indulges in sinful acts. A person like me can never pledge allegiance<br />
to a person like him.” Thus Hussain’s st<strong>at</strong>ement was not<br />
based on a personal issue, but r<strong>at</strong>her stood as a universal lesson<br />
<strong>of</strong> truth for every era and every place. It is a direction for<br />
every truth-seeker and informs the wrongdoer th<strong>at</strong> a truth<br />
seeker will never yield to falsehood. 2 While Yazid tried forcing<br />
Hussain (AS) to accept his monarchy, the grandson <strong>of</strong> the<br />
Prophet (SAW) sacrificed his totality but did not bow down<br />
against a vicious ruler. He, along with his children, rel<strong>at</strong>ives and<br />
friends devoted themselves to the highest principle <strong>of</strong> veracity,<br />
staying hungry and thirsty for some days and ultim<strong>at</strong>ely sacrificing<br />
all they had, but never once did they give up on their mission.<br />
One is left with no choice, but to salute the personality <strong>of</strong><br />
Imam Hussain (AS) for standing up, despite being in minority<br />
and knowing wh<strong>at</strong> he was to expect from the Yazid’s army. In<br />
his quest for the truth against falsehood, Hussain was martyred<br />
by Yazid and the legions <strong>of</strong> people who followed is despotic<br />
rule.<br />
In assessing Hussain (AS)’s struggle for truth and justice,<br />
Thomas Carlyle, a renowned Scottish writer says, “<strong>The</strong> best<br />
lesson which we get from the tragedy <strong>of</strong> Karbala is th<strong>at</strong> Husain<br />
and his companions were rigid believers in God. <strong>The</strong>y illustr<strong>at</strong>ed<br />
th<strong>at</strong> the numerical superiority does not count when it<br />
comes to the truth and the falsehood. <strong>The</strong> victory <strong>of</strong> Husain,<br />
despite his minority, marvels me!”<br />
Fourteen centuries since Hussain’s (AS) historical sacrifice in<br />
Karbala, we find th<strong>at</strong> his cause and message is still alive today in<br />
the constant struggles <strong>of</strong> individuals who choose the difficult<br />
and <strong>of</strong>ten thorny p<strong>at</strong>h <strong>of</strong> truth verses falsehood and injustice. It<br />
is through the struggles <strong>of</strong> the Prophet (SAW) and his grandson<br />
Hussain (AS) th<strong>at</strong> we come to realize the deeply human struggle<br />
for truth th<strong>at</strong> has spanned centuries. Some see in the Prophet<br />
(SAW) and his grandson Hussain (AS) the true exemplars <strong>of</strong><br />
Islam’s message while others recognize them for their historical<br />
roles as seekers <strong>of</strong> universal truth and justice. Regardless <strong>of</strong><br />
which view one holds, the legacies <strong>of</strong> these two individuals provides<br />
for each seeker <strong>of</strong> truth unrivaled wisdom, resolute<br />
strength and <strong>at</strong> its centermost, a goal suitable for humanity in<br />
each and every era.<br />
Notes:<br />
(SWT) stands for a phrase in Arabic used only for God th<strong>at</strong> means “praised and<br />
exalted is He”<br />
(SAW) stands for a phrase in Arabic th<strong>at</strong> means “peace and blessings be upon<br />
him (Mohammad) and his household”<br />
(AS) stands for a phrase in Arabic th<strong>at</strong> means “peace be upon him”<br />
Sources:<br />
1. Ibn Jarir: Tarikhu'l Umam wa'l Muluk, vol.13, p.2174.<br />
2. Ab! Mu"ammad Zaynu’l<br />
about the author<br />
F<strong>at</strong>ima is pursuing a dual major in Engineering and Applied M<strong>at</strong>hem<strong>at</strong>ics. Raised in Saudi Arabia, she<br />
moved to the United St<strong>at</strong>es five years ago and hopes to <strong>at</strong>tend gradu<strong>at</strong>e school to study Engineering<br />
M<strong>at</strong>hem<strong>at</strong>ics and St<strong>at</strong>istics in the near future.<br />
muslim voices<br />
a literary magazine
pg. 2<br />
pg. 8<br />
pg. 11<br />
pgs.<br />
21-22<br />
Photo <strong>of</strong> Sheikh Umer Esmail leading prayers (2nd<br />
row on top, 2nd photo from the left): courtesy <strong>of</strong><br />
Daily Texan.<br />
Flag Image: courtesy <strong>of</strong> www.pbs.org. Map Image:<br />
courtesy <strong>of</strong> www.lib.utexas.edu.<br />
Saudi Skyline photo: courtesy <strong>of</strong> Hammad Rizvi.<br />
All other images on page: courtesy <strong>of</strong> Chris Reyes.<br />
pgs. 2, 5-6, & 19-20<br />
pgs. 3 & 8<br />
muslim voices<br />
Photo credits<br />
Photo <strong>of</strong> Women in Middle East & masjid in Najaf,<br />
Iraq: courtesy <strong>of</strong> www. Islamfrominside.com.<br />
Special thanks to Irshaad Hussain for allowing us<br />
to use these images. Photo <strong>of</strong> girls praying:<br />
courtesy <strong>of</strong> www.studentorgs.utexas.edu/msa<br />
Photos <strong>of</strong> Fast-a-Thon: courtesy <strong>of</strong> Zahra Yusufali.<br />
Photos <strong>of</strong> Solidarity Event: courtesy <strong>of</strong> Musarr<strong>at</strong><br />
Yusufali & Samaneh Pourali. Photo <strong>of</strong> Molana<br />
Sulayman Hassan: courtesy <strong>of</strong> Samaneh Pourali.<br />
Background Images<br />
Background photos by<br />
Hammad Rizvi<br />
Background photos <strong>of</strong> Masjid (3) and Sunset<br />
(8): courtesy <strong>of</strong> Sabrina & Farhana Kassamali<br />
pgs. 10 & 27 Background photos by Azhar Sheraze<br />
T outounchian’s A ntique O riental Rugs<br />
Mahmoud Toutounchian (Owner)<br />
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2311 Westheimer (Inside Antique Pavilion)<br />
Houston <strong>Texas</strong> 77098<br />
B uy, S ell, T rade, A ppraise<br />
Pr<strong>of</strong>essional C leaning & R epair<br />
April 2006 ! Issue 1<br />
Inspire others.<br />
thoughts<br />
Share your experiences.<br />
articles<br />
Express your views.<br />
Contribute to the<br />
Muslim Voices Magazine<br />
Reminder:<br />
Share<br />
your Voice<br />
artwork<br />
viewpoints<br />
All UT students, faculty and<br />
alumni may submit their work<br />
for public<strong>at</strong>ion in the next issue<br />
<strong>of</strong> Muslim Voices.<br />
For more inform<strong>at</strong>ion on<br />
guidelines and how and where<br />
to submit your work, visit us <strong>at</strong><br />
www.siawareness.org<br />
A ntique U shak C irca 1860<br />
poetry<br />
24
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<strong>Austin</strong>, TX 78753<br />
syed.hyder@brookeagency.com<br />
E L E C T R I C<br />
R E W I R I N G<br />
!" Auto A/C & He<strong>at</strong>ers<br />
!" AC Compressor<br />
!" Power Windows<br />
& Locks<br />
B% B%C%D%E%!%:%F%5%<br />
B% %5%!%@%4%9%E%!%:%<br />
%5%<br />
4 9 2 6 N o r t h L a m a r<br />
5 1 2 - 9 2 4 - 7 0 7 5<br />
A<br />
1$..,)+2*3%&'(")*'+,%<br />
!" Excellent r<strong>at</strong>es for C-stores w/ or w/o gas<br />
!" Restaurants<br />
!" Car Washes, mechanic shops<br />
!" Apartment complexes, shopping centers,<br />
and <strong>of</strong>fice buildings<br />
!" Standard & “A” r<strong>at</strong>ed carriers<br />
=,%!3($%>)$82?,%!33%@A7,(%$
WORLD FOOD AND HALAL MARKET<br />
YOS Auto Center<br />
3601 West Parmer Lane * Suite 109 * <strong>Austin</strong>, TX 78727 (West <strong>of</strong> MOPAC/Loop One)<br />
Tel (512) 873-9354 Mobile (512) 589-8252 (Ask for Ibrahim)<br />
20% <strong>of</strong>f any Major Repair or Service<br />
* AC Service, Brakes, Transmission, Engine, Timing Belt, Tune-up, Electrical repair & 30/60/90 miles scheduled maintenance *<br />
Complete Auto Repair, Service & Sale - Domestic & Imports<br />
- Mechanic Services - Collision & Frame Repair - Custom Paint & Body<br />
- Auto Sales - Auto Trade - Free Estim<strong>at</strong>e<br />
Oil Change<br />
For only<br />
!"#$%%<br />
!"#"$%&'()$*+,+'$-./01$234(5$##6$738(491$:;$
O Mankind!<br />
We cre<strong>at</strong>ed you male and female,<br />
And have made you n<strong>at</strong>ions and tribes th<strong>at</strong> you may know one another.<br />
Surely the most honored <strong>of</strong> you in the sight <strong>of</strong> God is the most righteous <strong>of</strong> you.<br />
Surely God is Knowing, Aware.<br />
<strong>The</strong> Holy Quran, Chapter 49, Verse 13<br />
!!!!!!"!#!$!%!!!%!&!'!(!'!#!#!"!)!&!*!