Lozah

Umar Lee’s Excellent Account of the Salafi Movement in the U.S.

I just finished reading this 10-part series by blogger Umar Lee on the rise and decline of the Salafi movement in the U.S. I’ve never lived in the States so I had no idea about all this. This piece was truly an eye-opener. It really is a fascinating read. I’ve copied a short exerpt below but I highly recommend reading the entire thing here.

After many of us became Muslim in the early 90’s, we found that there was a competition for our hearts and minds between the Sufis/traditional Muslims, the Salafis, and the Tablighis. There is, however, a lot of overlap between the Sufis/traditional Muslims and the tablighis so in some ways I kinda put them in the same category.

The ‘Ikhwani’ movements just weren’t interested in converts except where they could help speak out on issues such as
Palestine. This usually required white converts and hence not a lot of black converts were interested in their movement and the ikhwan weren’t interested in them…unless they had big money. This is why you’ll find that there are more converts amongst the Sufis/traditional Muslims, salafis and tablighis than the Ikhwani groups where it is/was very rare.

Many of the new converts at that time, because of the internet, began connecting with other new Muslims across the country, learning their Islam together and many were learning about salafi speakers. Email lists were formed and websites began to go up. Thus began what some have called the ‘cut and paste’ era. A brother could in this era look like a scholar if he knew the right sources to cut and paste from.

Salafis – because they eventually had an army of zealous converts from which to pull – did an excellent job of book and tape distribution and had two magazines that were spreading like around the country in Muslim circles. These books, tapes and magazines went into the prisons where more Muslim converts eventually became salafis.

But one of the most important parts (if not THE most important part) of spreading the salafi dawah to other parts of the country were the annual winter conferences. The two major conferences were IANA (Islamic Assembly of North America) and QSS (Qur’an and Sunnah Society of North America). Although there were some conflicting issues with the leaderships of those organizations, many of the rank and file attended both conferences and there was a lot overlap of speakers at both.

It was at these conferences that the attendees would buy many tapes, meet other salafis, connect hearts, network, make new friends, meet the speakers personally and sometimes even become friends with the speakers.

At these conferences you saw many big beards, thobes (above the ankles), and many niqaabis wearing all black. All of this may sound cliché or even silly now, but back then it was really a big deal to see so many people actually “practicing the religion” in the eyes of relatively young and new Muslims.

Then on top of that, the emphasis on following the letter of the Islamic law and keeping the salaat lines straight and filling in the gaps that was emphasized no place else. Nowhere else would you see this type of emphasis, and through the eyes of a zealous convert eager to practice his new religion, this all looked good. Most importantly, we felt like we were “a part of something”. This is a critical point

Unlike today’s caricature of a typical salafi, there were quite a few professional and responsible brothers in the ranks that were African American. There were also white and Latino brothers there. It was the bulk of these type of brothers that would later leave.

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July 30, 2009 Posted by | Islam | 4 Comments

Labels and the Insensitive Sheikh

I’ve always hated labels. But certain labels tend to annoy me more than others. The terms  “salafist” and “fundamentalist” are two such labels that make me roll my eyes at their blatant inaccuracy.  The ideas that are propagated by these so-called salafists are vastly different from what was practiced by the actual salaf (which translates to predecessors or early generations). The term “fundamentalist” has come to imply ideologies that diverge dramatically from the actual fundamentals of Islam. And yet, these labels are used with seemingly no qualms by non-Muslims and Muslims alike. Case in point: when I first announced that I was going to be taking a class at the Dar el-Iftaa of al-Azhar University, I was warned that they were all salafis. I was asked: Wouldn’t my knowledge be better served by readings books that I could choose for myself, rather than having a salafi sheikh project his views onto me?

Ironically, the issue of labels was raised during that class when the Sheikh made a seemingly derogatory comment about salafis. In response to a question by one of the students, the Sheikh said “I don’t want to hear any of this salafi speak”. He explained that he hates these labels just as much as we do, and he understands how inaccurate they are and how labels such as “salafi” and “fundamentalist” paint a negative picture about the earlier generations of Muslims and about the fundamentals of Islam. The actual “salaf” – the early generations of Muslims – did not equate between non-observance of the hijab and kufr (a term generally used in Islam to refer to someone who does not recognize the onness of God and the prophethood of Muhammad, and is thus outside the folds of Islam). Similarly, the fundamentals of Islamic jurisprudence in no way equates non-observance of prayer with kufr. In fact, according to traditional Islamic scholarship, a person is a Muslims as long as (s)he believes in the shahada (there is not God but God and Muhammad is His Prophet), regardless of whether or not they practice the Sharia. However, according to the Sheikh, current so-called salafi or fundamentalist groups equate the Sharia (practice of Islamic rules) with Aqida (adoption of the Islamic faith). Unfortunately, the Sheikh said, these labels have now become a reality, especially in the field of research [which is the field we are studying].

What should be and what actually is are two completely different things, and as researchers we must operate from a context that represents reality.

Personally, I’m not quite sure if I agree. Isn’t it this very attitude that has resulted in the normalization of these terms? Isn’t it this very non-resistance to their usage what gave credence to their ideas? On the other hand, I see what he means about operating from a realistic context.

He continued that we must acknowledge these labels and understand what they represent so as to avoid falling into the traps of the ideas they have come to represent. At this point, the Sheikh started addressing an older woman who does da’wa in a non-Muslim country. Her and her daughter are both students in the class. He remarked that she has the heavy burden of doing da’wa in a non-Muslim country, and that she has to be careful that often in non-Muslim countries because Muslims are under so much pressure they tend to fall into the trap of believing that the ideas propagated by so-called salafi groups actually represent the true Islam.

“By the way,” he said, “I actually found that your name pops up a lot on salafi websites, both yours and your husband’s, so I’m worried about you!”. The woman just smiled wisely and said “don’t worry about me Sheikh”, seemingly aware of how condescending that statement sounds but willing to let it slip for the sake of the class. Her daughter, however, tensed up immediately. The Sheikh didn’t say what he said in a condescending tone, in fact, it sounded as if he was genuinely just trying to give her advice. But if it were my mother he said that to, I would have been annoyed to tbe point of offense. This man doesn’t know them, he doesn’t know how they think or what their life is like. Just because he did an internet search he feels he has the right to advise this woman on how to do her job? Sure, he is a scholar of Islam,  and he is our teacher, but his job is to pass on the knowledge he has, not pass on his personal opinions, and definitely not to question those of the students!

The daughter had had it. She interrupted the Sheikh’s speech telling him that the use of these labels is incorrect and that they actually don’t use these labels in their country (the non-Muslim country where I mentioned the mother does da’wa), so he does not have the right to use these labels to describe her family. These labels, she said, are divisive in a time where unifying the ummah should be our top priority, especially in a non-Muslim country where having a strong Muslim community is vital to the Muslims living there. She was offended, and I was offended on her behalf and proud of her for speaking up. The Sheikh kept trying to interrupt her to defend his point, but she wouldn’t have it and insisted on finishing her point first. The room was peppered with nervous laughter as the other students started saying she had misunderstood and that the Sheikh didn’t say that at all.

Perhaps they were right, but if so she’s not the only one who misunderstood, I also felt that he had crossed a line by implying that this woman might “fall into the traps of the salafis”. I must point out that in no way do I belittle these so-called traps, for they are very real and I have personally seen people slowly but surely drift away from the mainstream middle path and gravitate more and more towards the extreme. But nevertheless, it is not his place to say what he did, definitely not in front of the entire class and especially keeping in mind that this woman is his elder, even if she is his student.

I could tell the daughter was embarassed at the prospect that she may have misunderstood the Sheikh and been too harsh in her tone. But hey, at least she has the knowledge that she spoke up to defend her point of view despite the looks of disbelief on the faces of almost every student in the class, and the Sheikh himself.

July 27, 2009 Posted by | Islam, Personal | 2 Comments

GREAT Analysis of Marwa’s Murder (Allah yerhamha)

Seeing as how media-coverage of racist murder of Marwa el-Sherbini was extensive in Egypt, the comparative silence from Western media was deafening. I was waiting for Muslimah Media Watch to cover this because I knew they would say it like nobody else. As usual, they did not dissapoint. I copied the entire post below, but the comments are also very interesting so I recommend that you read the post & comments at the original website.

Originally posted by Sobia at Muslimah Media Watch:

By now many Muslims have heard of the tragic murder of Marwa el-Sherbini, mother, daughter, wife, pharmacist, who lived in Germany while her husband completed his Ph.D. May God give her peace and grant her paradise.

According to the BBC:

Marwa Sherbini, 31, was stabbed 18 times by Axel W, who is now under arrest in Dresden for suspected murder. Husband Elwi Okaz is also in a critical condition in hospital, after being injured as he tried to save his wife. Ms Sherbini had sued her killer after he called her a “terrorist” because of her headscarf.

Sherbini, who was pregnant at the time, had sued and won the case. At this point in time they had been in the courthouse to hear Axel/Alex’s appeal.

According to CNN:

The man, identified in German media as Alex A., 28, was convicted of calling Sherbini, who wore a headscarf, “terrorist,” “bitch” and “Islamist” when she asked him him to leave a swing for her 3-year-old son Mustafa during an August 2008 visit to a children’s park.

Subsequently, Sherbini sued W. for his Islamophobic rant.

Christian Avenarius, the prosecutor in Dresden where the incident took place, described the killer as driven by a deep hatred of Muslims. “It was very clearly a xenophobic attack of a fanatical lone wolf.”

He added that the attacker was a Russian of German descent who had immigrated to Germany in 2003 and had expressed his contempt for Muslims at the start of the trial.

The Islamophobic and racist nature of the attack is clear. If one follows the events as reported by the media, it appears clear that this man was driven by a hate of Muslims. He initially referred to her in Islamophobic ways and was thus sued and lost. He then attacked her again, though the nature of the attack is unclear, which resulted in prosecutors seeking a jail term for W. He then murdered Sherbini in the courtroom, yelling “[y]ou have no right to live.”

The Hijab Martyr

Sherbini is being hailed by many Egyptians, as well as others, as the “Hijab Martyr” as she lost her life because she was Muslim, a part of her identity made obvious by her hijab.

Newspapers in Egypt have expressed outrage at the case, asking how it was allowed to happen and dubbing Ms Sherbini “the martyr of the Hijab”.

BBC News

Anger about Sherbini’s death smoldered online, as Twitterers and bloggers pushed the cause.

“She is a victim of hatred and racism,” tweeted Ghada Essawy, among many other Arab twitters and bloggers. Essawy called Sherbini “the martyr of the veil.”

CNN

According to numerous interviews in Egyptian local papers with el-Sherbini family, the man who stabbed al-Sherbini used to accuse her of being a “terrorist,” and in one incident, he tried to take off her head scarf. Mourners at her funeral called her the “martyr of the head scarf.”

Huffington Post

Some have stated that claiming her to be a hijab martyr is inappropriate as W. did not state that he hated her because of her hijab or that he killed her because of it. But what they forget is that the hijab is what made it obvious that she was Muslim. It is the hijab which led to the initial harassment. Had she not worn the hijab, perhaps she would not have faced Islamophobic comments. Additionally, Sherbini died defending her right to wear the hijab without fear of harassment as a result of it. Therefore, the term “hijab martyr” seems appropriate in this case. The hijab, in this case, serves to function as the proxy for being Muslim.

It’s about Egyptians, not Sherbini

As Maggie Michael of the Huffington Post mentions this story has received little attention in German and Western media. However, the attention that has been given to the case has focused on the anger Egyptians in Egypt, as well as other Muslims and Arabs, have felt over the case.

BBC News entitled their piece “Egypt mourns ‘headscarf martyr‘”. Additionally, they describe the murderer’s initial actions toward Sherbini as “insulting her religion” – an inaccurate statement, as W. insulted Sherbini herself, not her religion. Making such a statement skews the reality of the case and paints the story as the “Muslim angry over insult to Islam” trope. Stating this lie trivializes Sherbini’s very real experience of personal hate and Islamophobia. It diminishes W.’s hateful actions toward a Muslim woman. It ignores the fact that it was human being who was hurt, not a religion.

CNN reported “Egyptians angry over German court slaying“. The article focuses on the anger that many Egyptians are feeling as a result of the incident providing such quotes as

Many shouted hostile slogans against Germany and called for Egyptian President Hosni Mubarak to take a firm stand on the incident. Egypt’s grand mufti, Mohammed Sayyed Tantawi, demanded the severest punishment to be issued against Alex A.

Berlin witnessed angry protests on Saturday, when hundreds of Arabs and Muslims demonstrated after a funeral prayer that called her killing an outrageous racist murder against Muslims.

The Guardian entitled their piece “Outrage over Muslim woman killed in court” and continued to explain

Many in her homeland were outraged by the attack and saw the low-key response in Germany as an example of racism and anti-Muslim sentiment.

“There is no God but God and the Germans are the enemies of God,” chanted mourners for 32-year-old Marwa el-Sherbini in Alexandria, where her body was buried.

“We will avenge her killing,” her brother Tarek el-Sherbini told the Associated Press by telephone from the mosque where prayers were being recited in front of his sister’s coffin. “In the west, they don’t recognise us. There is racism.”

The rage that many feel over her death is not just about the loss of an innocent life. But it also reflects an anger at the hate that many Muslims are facing around the world. Sherbini’s murder, and subsequent silence on the part of Germans, appears to demonstrate a disregard for the experiences and lives of Muslims. Therefore, although many could take those statements out of context and attribute them simply to “those angry Muslims”, one must consider that such anger is not just about Sherbini’s murder. It is about the complicity of many Western nations in Islamophobic beliefs and actions, and about the frustration of Muslims regarding this lack of respect for such traumatic experiences faced by Muslims living in Muslim minority countries.

From the Huffington Post:

A German Muslim group criticized government officials and the media for not paying enough attention to the crime.

“The incident in Dresden had anti-Islamic motives. So far, the reactions from politicians and media have been incomprehensibly meager,” Aiman Mazyek, the general secretary of the Central Council of Muslims, told Berlin’s Tagesspiegel daily.

Egyptian commentators said the incident was an example of how hate crimes against Muslims are overlooked in comparison to those committed by Muslims against Westerners. Many commentators pointed to the uproar that followed the 2004 murder of filmmaker Theo van Gogh by a Dutch-born Islamic fundamentalist angry over one of his films criticizing the treatment of Muslim women.

Also from the Huffington Post:

“What we demand is just some attention to be given to the killing of a young innocent mother on the hands of fanatic extremist,” he wrote in his column.

An Egyptian blogger Hicham Maged, wrote “let us play the ‘What If’ game.”

“Just imagine if the situation was reversed and the victim was a Westerner who was stabbed anywhere in the world or _ God forbid _ in any Middle Eastern country by Muslim extremists,” he said.

Yes, imagine. The news would have spread like wildfire and all Muslims would be being condemned.

From  the articles, one would assume that it is only Egyptians and/or other Arabs and/or Muslims who are the ones outraged by this Islamophobic murder. And one could assume right. No outrage has poured out from Germans. No outrage from any other Western nations either.

It is here I will ask the same question asked of Muslims every time a Muslim some place in the world commits a crime. Where are the moderate Germans I ask? Where are the moderate Westerners? Where is their outrage at the acts of hate by one of their own? Why is the burden of being outraged at the actions of “one of our own” only placed on Muslims? Why can we not expect fellow Germans as complicit in some manner as all Muslims are assumed to be complicit?

We are thought to be one monolithic entity, barbaric to the point of being complicit in all acts of violence. White Westerners on the other hand are viewed as diverse, understood to not condone violence, therefore not required to express their condemnation of violent acts committed in their name. Of course they would not condone such violence, we are expected to believe. But Muslims, and other minority groups, are not given that luxury. We must prove that we condemn violence. Such condemnation of violence cannot be assumed or expected of us. We are after all barbarians, we are expected to believe.

And this leads to my next and final point.

The Lone Wolf

In one above quote W. is described as a lone wolf. In this Racialicious post regrading the shooting at the Holocaust museum, a discussion ensued in the comments section regarding the problems with painting a white supremacist criminal as a lone, crazy killer acting on his/her own. The fact is that such white supremacist beliefs and attitudes do not exist in a vacuum. They do not occur in isolation. They require nurturing and a complicit society. W.’s use of the terms “terrorist” and “Islamist” were not creations of his own imagination. The association of Muslims with terrorism and Islamism was not his creation. His hate of Muslims and derogatory views of Muslims were not his own creation, but rather a creation of the world he lives in. His actions were not that of a lone wolf, but rather of one living in a society full of Islamophobia. This of course does not shift the blame from him, but rather places his behavior in context and demonstrates how, when one is the powerful group in society, if not the world, then that power means a greater ability to perpetuate hateful views and to cause more damage as those words and actions become just another method of oppression.

Additionally, if one views this portrayal as the one lone criminal in contrast to the ways in which people of color, including Muslims of color, are portrayed as guilty by association, one sees the ways in which people of color are viewed as violent barbarians whereas white, non-Muslims as civilized individuals who would never condone violence.

Conclusion

Sherbini’s tragic murder has reminded us once again of the violent nature of Islamophobia and the lack of regard for a Muslim life. From the ways in which the media reports this tragedy, one would assume that Sherbini’s murder has disturbed only those who share her religion. Not many others have expressed any outrage. Even a “German government spokesman, Thomas Steg, said that if the attack was racist, the government ‘naturally condemns this in the strongest terms’ ” (emphasis mine). Although many more should be outraged, there seems to be a denial among those who have allowed for such hateful views of Muslims to perpetuate of the severity of this case.

Let’s hope she gets justice, Insha’Allah.

July 13, 2009 Posted by | Personal | 1 Comment

Raceless in a Racial World

There’s this course I’m currently taking and one of the girls in my class wears the niqab – she not only covers her face but even covers her eyes with translucent fabric. When we were each asked to introduce ourselves she said her name and said that she was Swedish. You know how we make connections in our head without even realizing it? Like when you speak to someone on the phone and you form a mental image of them, but you don’t really realize how innacurate that mental image was until you actually see them? Well for some reason as soon as she said “Swedish” the image that formed in my head was of a white woman. I guess for some reason I heard Swedish and my subconcious immediately linked that to white – as if there are no black Swedes. During the break,when there were only girls in the classroom, she lifted her niqab and the first thing that came to mind was “oh, she’ black!” before berating myself and wondering: why did I assume she is white? Why did I assume she’s any particular race? Why did race even play a role in the way I perceived this girl?

It reminded me of the book Paradise by Toni Morrison where she deliberately leaves out the characters’ races:

Morrison…describes having to work very hard to create three-dimensional characters without indicating their race.

When reading the book I remember I kept going back to previous pages to see if I missed the part where she physically describes the characters. The beauty of reading (as opposed to watching tv) is that it gives your imagination leeway to picture the characters as you please, but it was a struggle for me to imagine the characters without knowing what they look like. It wasn’t enough that she described whether each character was  tall, short, fat, slim, etc. In a story that centred around race struggles, I wanted to know which race each character identified with (the story was centered around a group of women of different races living together, and the attitudes of the black community towards these women – hence the irony, and brilliance, in leaving out the characters’ races ). Morrison deliberately piques our curiousity from the get-go:

From its opening sentence, “They shoot the white girl first,” readers are confronted with questions whose answers are usually delayed and sometimes never revealed: Who are “they”? Do they kill or only wound the girl? Which girl is white? Who else do they shoot, wound, or kill? Why are they shooting these women? Although readers eventually learn the identities and motives of the shooters, they are never told which of the Convent women is white

That girl in my class made me wonder what it must be like for a black person to go through life with people usually not knowing her race. I wondered if that made a difference in the she was treated… It’s hard to compare her experience to other black women in Sweden because she probably faces a lot of discrimination due to her niqab. But as a rhetorical question, it’s interesting to wonder:

In a very racial world, what would it be like to go through life raceless?

يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ

O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the most righteous of you. Lo! Allah is All-Knowing, Aware.

July 13, 2009 Posted by | Personal | Leave a comment

Traditional Vocations in Egypt

I am LOVING the Daily News Egypt’s new video channel on YouTube. So far they have put up a few really good videos that shed light on some of the remaining traditional vocations in Egypt. I only wish they were a bit longer and more in-depth. It would also be interesting to see them get out of Cairo and start searching the rest of Egypt – as I’m sure they’d find plenty of material there.

These three are my favourites so far:

Glass-blowers:

Coptic Christian Tattoos:

Pigeon-Breeders:

July 12, 2009 Posted by | Egyptian Affairs, Media/Press, Portraits of Egypt | Leave a comment

The White Desert

About the White Desert (taken from here)

In the half-moon light, the large, white rock formations tower above the dark sands in an eerie fluorescent glow, soon after the sun has set in myriad colors over the hot Egyptian desert. Winds through millennia have “sculpted” the chalk figures — many as high as two-story buildings — into countless surrealistic shapes across the White Desert — mushrooms, animals and humans, or colossuses on hilltops. Some look like camels, or “ships of the desert,” the traditional form of desert transport that is making way for four-wheel drive vehicles. Others are reminiscent of pyramids, appropriate in this ancient land that is home to the pharaonic structures. During the day, the blinding rocks add to the desert’s heat, but they can also provide welcome shade from the scorching rays of the sun in temperatures exceeding 120 degrees. At dusk, the formations dance in the evening hues. At night, they stand like enchanted moonlit sentinels in the profound silence.

The White Desert, southwest of Cairo, Egypt’s capital, is on the northern fringe of the Western Desert that joins the Libyan Desert in the west. Beyond that, the great Sahara stretches for thousands of miles across northern Africa.

Both below pictures were taken by me (thus not very professional) in March 2007. For a collection of professional pictures see here.

SOC 535 004

SOC 535 014

Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand. (Qur’an, Chapter 2: al-Baqara, Verse 164)

إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍۢ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍۢ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍۢ لِّقَوْمٍۢ يَعْقِلُونَ

July 6, 2009 Posted by | Portraits of Egypt | 1 Comment

Highlights 1.Jul.09

  • Al-Masry Al-Youm – Egyptian Prime Minister Nazif announces project to develop slums (English)
  • Al-Masry Al-Youm – Villagers in Damietta protest: No water reaching their houses, so government charges them EGP 10 for jerrican of water (English)
  • Al-Masry Al-Youm – South African police report aquits Egyptian national football team from accusation of inviting prostitutes to the hotel (English)
  • Menassat – Egyptian blogger Wael Abbas is illegally detained at Cairo Airport and his laptop confiscated (English)
  • Al-Masry Al-Youm – Families of Egyptian fishermen kidnapped in Somalia are tired of lack of information from Foreign Ministry (English)
  • Al-Masry Al-Youm – Mapping Egyptian illnesses: German measles and AIDS on the rise (Arabic)
  • NYT – Obama reacts to Honduras coup: “Mr. Obama’s nonconfrontational diplomacy seems to have caught Mr. Chávez off balance” (English)
  • Islam Today – Sarkozy advises Netanyahu to remove Lieberman (Arabic)
  • Muslim Matters – Why is the flap on my face a slap in yours, Mr.Sarkozy? (English)
  • The Guardian – Now that we’ve seen Iran’s human face, a military attack is unthinkable (English)
  • Egyptian Chronicles – A CIA officer has been indicted on charges of sexually assaulting an Algerian woman (English)
  • Mondeweiss – Israel’s treatment of Palestinian child prisoners may be torture (English)
  • Jerusalem Post – “Unwavering support for Israeli policy has eroded dramatically both on American college campuses and within the United States as a whole” (English)
  • Alt Muslim – A Scottish Muslim running for British Parliament as a candidate for the SNP (English)
  • Al-Masry Al-Youm – Yusuf al-Qaradawy on the concept of Jihad (Arabic)
  • Bikya Masr – Workers strike in Tanta (English)
  • Muslimah Media Watch – On Neda Sultan’s post-mortem image in Western media (English)

July 1, 2009 Posted by | Personal | Leave a comment