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Is this not the exact thing that Abdullah bin Hamid Ali seeks to avoid? Surely the Professor would not invoke such stereotypes to justify the racial profiling of black American citizens. What makes black non-Americans, Arabs, and Iranians any different when it comes to draconian immigration profiling? From a purely Islamic perspective, the answer is absolutely nothing. Jackson in a recent blog responding to critiques by Ali al-Arian about his own questionable affiliations with authoritarian Arab regimes comments:.

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But a Blackamerican sister in Chicago once asked me rhetorically why she should support having Muslims come to this country who are only going to treat her like crap. As of , there were just over 52, Americans with Somali ancestry in the state of Minnesota alone. Are Somali-Americans only worth our sympathy so long as they do not have Somali spouses?

What Jackson and Bin Hamid Ali do not seem to understand is that these Muslim immigrants they speak disparagingly of, by in large, are coming on family unification related visas. Other people with large online followings have praised the comments offered by Abdullah bin Hamid Ali and Sherman Jackson. This is the first time I have seen a prominent figure downplay the issue. There is no evidence to indicate that this policy has had a significant impact on the community as a whole. Travel to the US from those four countries affected by the ban was already extremely difficult in the Obama era.

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The US issued 7, visas to Iranian passport holders in prior to the ban. After the ban in , that number dropped to 1, At the behest of the Counselor Officer where we currently live, she was told to just finish the immigration process since this would put her in a better position to receive one of these nearly impossible to get waivers.

Somehow despite my wife being perfectly fine to enter in , three years later, we are entering the 10 th month of waiting for one of these elusive waivers with no end time in sight, nor any guarantee that things will work out. Tell me how this is pretty much the same as things have always been?

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What these commentators seem to not realize is that the United States immigration system is incredibly rigid. One cannot hop on a plane and say they want to immigrate with an empty wallet to start of Kebab shop in Queens. It seems as if many of these people that take umbrage at the prospects of legal immigration believe that the immigration rules of are the same as they were in In the end, it is important to once again reiterate that the Muslim immigrants Jackson, Bin Hamid Ali and others are disparaging are those who most likely are the family members of American Muslim citizens; by belittling the spouses and children of American Muslims, these people are belittling American Muslims themselves.

Neo-nationalism, tribalism, and identity politics of this sort are wholly antithetical to the Islamic enterprise. We have now reached the point where people who are considered authority figures within the American Islamic community are promoting nativism and identity politics at the expense of American Muslim families. In reality, they should be willing to fight tooth-and-nail for American Muslim families. These are the same people who regularly critique the decline of the family unit and the rise of single-parent households.

Do they not see the hypocrisy in their positions of not defending those Muslim families that seek to stay together? If these people are not willing to advocate on behalf of those of us suffering— some of us living in self-imposed exile in third party countries to remain with our spouses and children— the least they can do is to not downplay our suffering or even worse, turn it into a political football Social Justice Warrior politics vs.

It seems clear that if liberal Muslim activists were not as outspoken on this matter, these more conservative voices would take a different perspective. Our spouses are not cannon fodder for such childish partisan politics. We will continue to protect our families and their honor regardless of how hostile the environment may become for us and regardless of who we have to name and shame in the process.

When I got married over a year prior to Donald Trump being elected President, I vowed that only Allah would separate me from my spouse. I intend on keeping that vow regardless of what consequences that decision may have.

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Monday, September 9, turned out to be a day of profound anguish and sorrow for many around the world. He had passed away on Sunday at pm EST in Toronto, after suffering a heart attack two weeks earlier. A sufi, spiritual guide and teacher to thousands. A pioneer in the establishment of a religious education system. His death reverberated through hearts and across oceans. We are all mourning the loss of a luminary who guided us through increasingly difficult times. May the Almighty envelope him in His mercy. His journey in this world had begun more than 70 years ago in the small village of Nani Naroli in Gujarat, India, where he was born on November 25, 1 Muharram into a family known for their piety.

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  • What drew him to this seminary was the presence of one of the most influential and well-known contemporary spiritual guides, Mawlana Muhammad Zakariyya Kandhlawi d. Mawlana Yusuf remained in Saharanpur for two years. Despite being younger than many of the other students of Shaykh Zakariya, the shaykh took a great liking to him.

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    Shaykh Zakariya showered him with great attention and even deferred his retirement from teaching Sahih al-Bukhari so that Mawlana Yusuf could study it under his instruction. The vision being set in motion was to train a generation of Muslims scholars that would educate and guide the growing Muslim community. Establishing the first Muslim seminary, in the absence of any precedent, was a daunting task. The lack of support from the Muslim community, the lack of integration into the wider British community, and the lack of funds made it seem an impossible endeavour. And yet, Mawlana Yusuf never wavered in his commitment and diligently worked to make the dream of his teacher a reality.

    In he purchased the derelict Aitken Sanatorium in the village of Holcombe, near Bury, Lancashire. What had once been a hospice for people suffering from tuberculosis, would become one of the first fully-fledged higher-education Islamic institutes outside of the Indian-Subcontinent teaching the adapted-Nizami syllabus. The years of struggle by Maulana Yusuf to fulfil this vision paid off handsomely.

    What started as a relationship of love between a student and teacher, manifested into the transmission of knowledge across continents. In some countries, such as the UK and Portugal, one would be hard-pressed to find a Muslim who had not directly or indirectly benefited from him.

    Mawlana Yusuf was a man with deep insights into the needs of Western contemporary society, one that was very different from the one he had grown up and trained in. With a view to contributing to mainstream society, Mawlana Yusuf encouraged his graduates to enter into further education both in post-graduate Islamic courses and western academia, and to diversify their fields of learning through courses at mainstream UK universities. His students also include several who have completed PhDs and lecture at universities.

    His vision was to train British-born or other Muslim scholars who would be well versed in contemporary thought and discipline along with their advanced Islamic learning, equipping them to better contribute to society. Despite his commitment to the establishment of a public good, the shaykh was an immensely private person and avoided seeking accolade or attention.

    During my entire stay with him at Darul Uloom — , I can say with honesty that I did not come across a single student who spoke ill of him. He commanded such awe and respect that people would find it difficult to speak with him casually. And yet, for those who had the opportunity to converse with him, knew that he was the most compassionate, humble, and loving individual.

    He was full of affection for his students and colleagues and had immense concern for the Muslim Ummah, especially in the West.

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    He possessed unparalleled forbearance and self-composure. When he taught or gave a talk, he spoke in a subdued and measured tone, as though he was weighing every word, knowing the import it carried. He would sit, barely moving and without shifting his posture. Even after a surgical procedure for piles, he sat gracefully teaching us Sahih al- Bukhari. Despite the obvious pain, he never made an unpleasant expression or winced from the pain.

    Anyone who has listened to his talks or read his books can bear testimony to two things: his immense love for the Messenger of Allah and his love for Shaykh Mawlana Muhammad Zakariya Kandhlawi may Allah have mercy on him. It is probably hard to find a talk in which he did not speak of the two.

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    His shaykh was no doubt his link to the Messenger of Allah Allah bless him and give him peace in both his hadith and spiritual transmissions. Over the last decade, he had retired from most of his teaching commitments except Sahih al- Bukhari and had reduced meeting with people other than his weekly dhikr gatherings. His time was spent with his family and young children and writing books.

    However, Allah Most High willed otherwise and intended for him to depart this lowly abode to begin his journey to the next. He passed away two weeks later and reports state that approximately 4, people attended his funeral. Had his funeral been in the UK, the number of attendees would have multiplied several folds. He was 75 in Hijra years, and 72 in Gregorian at the time of his death and leaves behind eight children and several grandchildren. Mawlana Yusuf educated, inspired and nourished the minds and hearts of countless across the UK and beyond.

    American Muslims must go beyond simplistic and emotionally-charged approaches to the abortion question. The ego does not want balance because you have to think and make sacrifices. A few months ago, Governor Kay Ivey signed into law House Bill , or the Human Life Protection Act , which prohibited all abortion in the state of Alabama except in cases where it was deemed necessary to prevent a serious health risk to the mother. The bill additionally criminalized abortion or any attempt to carry it out in situations deemed non-necessary.