The Circle

A Quarterly Publication of the Ottawa Muslim Community Circle

Editor: Mahmood Rasheed

Contents

Social Survey
Prophet Muhammad (PBUH) as Administrator
Establishment of Muslim Family Services in the Ottawa-Carleton Region
Elderly Abuse and Neglect among the Muslims
Community News

Social Survey

The Progress Report

The questionnaire of the survey of Muslim Families is being finalized. The survey will collect information such as the size of the family, education, language spoken, ethnic background, issues related to husband-wife relations including domestic violence, child-parent relations and the need of social services.

A pilot survey of a few families may be done to test the validity of the questionnaire and refine it as necessary. The methodology adopted for random selection of persons will ensure that various ethnic and linguistic groups of the Muslim community are represented in the survey. Brothers Abdul Rashid, Ghulam Husain Chaudhry, both statisticians, and others are assisting in developing the survey questionnaire. Br. Ghulam Husain Chaudhry is an expert in survey methodology.

Br. Qasem Mahmud has prepared a draft questionnaire for the youth survey. The youth survey will concentrate on, but not limited to, high school students.

Selection of Surveyors

The surveyors will be selected shortly. We are looking for community members who will be responsible to contact the randomly selected persons and complete the survey questionnaire. Selected surveyors will be provided training. Commitment, trustworthiness and maintaining confidentiality will be the main criteria for the selection of surveyors. The survey interviews will be conducted during the day or in the evening according to the convenience of the persons surveyed.

If you are selected to be surveyed

If you are selected the reasons and the information about the survey will be provided. If you agree to participate in the survey you will have the choice to be interviewed over the phone or in person. You are requested to answer the questions honestly and correctly. You may not like certain questions in the survey, but for the collection of reliable information. It will be important to answer them correctly. However, if you feel very strongly you may refuse to answer any of the questions.

Confidentiality

In the survey questionnaire you will not be identified in any way. Once the questionnaire is completed no one will know who answered the questions and it will remain confidential. You will be required to provide personal information such as name, address, telephone number, etc. for our records.

Prophet Muhammad (PBUH) As An Administrator

(Milad An Nabi is on Rabi I - 12, beginning from Maghrib of Tuesday, July 6, 1998)

The Islamic State

The evolution of the Islamic state may be traced back to the first meeting at Aqabah, probably in the early days of 620 A.D.¹ On that occasion six persons from Yasrib met the Prophet and accepted his message. In the second meeting at Aqabah, also called the first pledge of Aqabah there were twelve Medinese Muslims; nine from the Khazraj and three from the Aws -- the two rival social groups.

The two pledges of Aqabah had secured in advance guarantees of help. The concept of Mu'akhat -- binding two believers like brothers in a close relationship, provided security and fortified the isolated believers against attacks. The Mu'akhat succeeded in welding the Muslim community into a well-knit and compact "Ummah," which was based on ideology rather than on ties of blood, caste, and country. The best illustration is demonstrated by Salman Farsi, responding to a query about his lineage, he replied, "I am Salman, the son of Islam."

The "Kitab," or the constitution of Medina comprising of forty-seven articles, provided the legal basis. In it the right to rule belonged to Allah, and in His name, to Muhammad (pbuh), His Prophet.

Civil Administration

Central Administration

In order to build up a state-machinery and an administrative infrastructure he appointed functionaries to various posts. The functionaries in his civil administration included central, provincial or divisional and local administrators. The central functionaries included the deputies of the Prophet, advisors, secretaries, envoys, commissioners or officers on special duty, poets and orators. The provincial functionaries were governors, local administrators, local representatives, judges, and market officers.

Though Prophet Muhammad (PBUH), as the viceregent of Allah, and the head of the state had all the powers has delegated his powers to a host of his companions appointing them to various posts. On a number of occasion he accepted the advice of other Muslims against his own opinion.

This was the most prestigious position among the civil officers. Though their duties are not explicitly mentioned, but it could be fairly assumed that they officiated the head of the state during his absence from Medina. Whenever the Prophet went out of Medina on an expedition, he will appoint a deputy to look after the affairs during his absence. In the first two campaign he appointed Sa'd b. Ubadah and Sa'd b. Mu'az, the leaders of Khazraj and Aws, officer in charge of the city. This was a very wise step of the prophet, for it must have earned him the gratitude and loyalty of the two most powerful clans of Medina. The most important and outstanding person appointed to this position was Amr b. Umm Makhtum, a blind companion of the Prophet from bani Amir/Quraysh, who held the post on twelve or thirteen occasions.

The Qur'an tells the Prophet to take their counsel in the matter of all types, particularly political and military ones; in religious matters he was guided by the divine revelation, and therefore needed no counsel. The first recorded matter in which the Prophet consulted many of his companions was the battle of Badr. On the occasion of Battle of Uhud he was of the opinion to defend the city from within. When he consulted the other Muslims, they advocated fighting the enemy in the open field, and he accepted their advise. Salman Farsi's advice for digging a trench around the city on the occasion of the Battle of Ahzab is well known.

Literary the word Khatib means writer, or transcriber, but gradually it became a technical term meaning secretary. After the establishment of the Islamic state in Medina, the work of Katib assumed political overtones, in addition to religious character. Al-Qalqashandi, tracing the origin of the Diwan al-insha (correspondence department), says that Prophet Muhammad (pbuh) was the first to introduce this diwan or department, though it was not known by this name at that time. Whenever the Prophet needed, he sent for a Katib. The Katib use to come with all the material necessary for writing: pen, inkpot, paper, parchment, or skin. According to the sources, there was at least a keeper of the seal of the Prophet.

Bilal is more famous as Muazzin but he was, perhaps, the most important of all his secretaries. He was responsible for almost all of his personal and official needs. Bilal used to manage the domestic affairs of the Prophet, such as purchasing daily requirements from the market, arranging for loans and their payments, taking care of his guests, and other related things. It is also mentioned that Bilal acted as the treasurer of the Prophet. Bilal used to distribute rewards to the people whenever the Prophet wished to do so. It also seems that he also acted as the permanent munadi (announcer) for the Prophet. It is reported that in all forty-four (44) katibs had worked for the Prophet.

The institution of ambassadorship (sifarah) was quite known in Arabia in the pre-Islamic period. Islamic state gave sifarah, which came to be known as risalah, a new meaning. While in pre-Islamic Mecca there was a permanent incumbent of this office. Prophet Muhammad (pbuh) used to choose a new rusul or envoy according to the situation. Envoys were chosen for their intelligence, fluent tongue, pleasing appearance, and good command over the language spoken in the region he was destined to. These envoys were sent to invite the people to Islam, to make treaty, to give protection, and to ask the kings to send back Muslims residing in their country. It is reported that forty-two (42) appointments were held by thirty-eight (38) persons from various clans and tribes.

Usually commissioners were appointed on special assignments. On three occasions Ali b. Abi Talib is reported to have been sent to pay blood-money for the wrongs done by the Muslim soldiers unwittingly to the people of Bani Jazimah and Mecca. In two other cases we learned about the attitude of the state towards the conspirators. Just before the Tabuk expedition Talhah b Ubaydullah of Taym/Quresh was sent to demolish a house in Medina where conspirators used to assemble.² Similarly, soon after the expedition, masjid-I-Zirar, as called in the Qur'an, was razed to the ground by Malik b. al-Dukhshum and Ma'n b. Adi of Aws, for it also served as the headquarters of the hypocrites and conspirators.³ Thirteen commissioners are known to be appointed from five tribes during the life of the Prophet.

Poets and orators commanded a great respect in Arabian society. Although the Prophet never approved of poetic hyperbole and vulgarity, all the same, he did not fail to appreciate the spell and impact of poetry. The study of early Arab poetry reveals the tirade against Muslims in general, and the Prophet in particular, cantered around three main things: religion, genealogy, and threats of liquidation. "According to Usd al-Ghabah, Hassan b. Sabit, Ka'ab b. Malik, and Abdullah b. Rawahah were three chief poets of the Prophet: Ka'ab used to frighten them of war; Hassan criticised their genealogies, and Abdullah b. Rawahah reviled them for their paganism."⁴

Provincial Administration

During the early years some conquest were made, and conquered areas were annexed to Islamic city-state. It is said that Wadi al-Qura, was the first territory to be placed under a Wali (governor or administrator) sent from the Centre. Amr b. Sa'id of the Ummayyad clan was appointed as the Wali over the region with his headquarters at the Wadi itself. His brother Abdullah b. Sa'id was the Prophet's amir over the Arabian villages, probably during the same period. In the Islamic literature it is mentioned that 27 administrative divisions were established, and during the life time of the Prophet 32 governors were appointed from various tribes and clans.

These governors were quite independent in running the administration under their control within the general framework laid down by the Prophet. When the Prophet appointed Mu'az b. Jabal, the governor of Yaman He asked him: "How would you decide?" He said: "According to Allah's Book." The Prophet then asked "If you do not find anything, then?" He said: "According to the Sunna of Allah's Prophet". He again asked; Even if you do not find anything there, then? Mu'az answered: "I shall, then, formulate an independent judgement of my own".

Because of the tribal character of Arabia, governors appointed by the centre could not have a good understanding of the local problems and issues, and solve according to the satisfaction of the local peoples. Hence, in most cases the chiefs of various tribes were appointed local administrators. These administrators acted as a link between the local population and the provincial administration.

The institution of Naqib (representative of a people) is very old as its traces are found in the Jewish and Christian traditions. The Prophet selected twelve naqibs from among the two tribes of Aws Khazraj, at the last meeting of Aqabah. In a way the naqib's position is akin to the local administrators who were responsible for the affairs of the people. However, we do not know how the institution of the naqib worked.

The qazis of the period of the Prophet could be divided into two groups: qazis at the centre, and qazis in the provincial towns. So far the latter are concerned, all of them were invariably provincial administrators. In fact all the administrators, provincial, or local, were vested with judicial powers as well. The words umara, qazi, jabi (tax collector), or amil are frequently, and interchangeably used in the Islamic sources.

In addition to these, there were several other persons who acted as qazis on the instruction of the Prophet, sometimes even in his presence. Traditions recorded by Tirmizi, Ahmad b. Hanbal, and al Hakim say that the Prophet asked Umar, Maqil b. Yasar and Uqbah to decide disputes between two parties on three different occasions when they had brought their cases to him.⁵ Authorities also assert that the Prophet also asked a Jama'ah (group) to do so in certain specific cases.

The control of the market and the regulation of commercial activities of the market-people have always been one of the toughest and trickiest concerns of the medieval governments. The Prophet at times supervised himself the affairs of the markets, and when the situation demanded, issued regulations from time to time. The Prophet appointed special officers for markets. Sa'id b. al-As, and Umar b. Khattab were appointed market officers of Mecca and Medina respectively. It should also be noted that control of markets was included in the functions of the provincial governors, and local administrators.

References

1. Siddiqui, M.Y.M. Organization of Government Under the Holy Prophet (SAW). Lahore, Islamic Publications, 1988. p. 1
2. Ibn Khaldun as quotated by Siddiqui, p238
3. Waqidi, Tabari, Ibn Khaldun as quoted by Siddiqui p. 238
4. Siddiqui: p. 240
5. Siddiqui, p. 274

Establishment Of Muslim Family Services In Ottawa-Carleton Region -- Sattar Bhatti -- Project Manager

Report presented at the Anual Dinner Held On April 19, 1998

The keynote speaker was Dr. Muzammil Siddiqi, a Harvard University graduate and an Islamic Scholar of repute. The occasion was the annual dinner of the Ottawa Muslim Community Circle (held on April 19, 1998) and the theme was "Establishment of Muslim Family Services" in the Ottawa-Carleton Region. The banquet hall was full to the capacity. It was a spectacular gathering of more than 330 persons of diverse geo-ethnic origin. Participation of significant number of youths was exhilarating.

Besides the keynote speaker, Khadija Haffajee and Sattar Bhatti, both involved in the Circle's planned project, also addressed the participants.

In his opening address Mahmood Rasheed briefly outlined the achievements of the OMCC. He said that as a community we do not accept and acknowledge that there is violence in our families, that youth-parent relations are not always harmonious and children do runaway from home and get involved in anti-social activities. He emphasized that they all need help. He outlined the progress OMCC had made in the establishment of the Muslim Family Services. The social survey is progressing, questionnaires are under preparation and the surveyors will be selected soon and hopefully the Muslim Family Services will be in operation early next year. He pleaded that we all should work together to make this project a success.

Khadija Haffajee, a veteran social worker and Islamic activist, set the stage for the theme by presenting live examples (without mentioning names) of the violence and abuse of women and children in Muslim families which she had personally witnessed during last several years. Continuing, Khadija said that some women ended up in "shelter homes" where, understandably, it is hard to follow their dietary and other religious rites. The effect on children, in such cases, have been disastrous. She appealed the Muslim Community to create an infrastructure, call it by any name, which could hold hand of women, youth and elderly in their predicament. Many among the audience were stunned by such harrowing revelations. Khadija's speech was a 'wake-up' call on the issue of family problems.

Sattar Bhatti said that OMCC is the pioneer organization which has been sensitizing the social issues of Muslim families and youths for last several years. He updated the Community on the steps which have already been taken towards the establishment of the Services with the help of knowledgeable and professional members of the Community. He added that currently preparation for a social survey to obtain reliable data of the Muslim families is in progress. The next step is to rent a place from where referral services will be provided. Organization of counseling services (encompassing various social aspects) will follow. The long term plan includes, depending upon availability of resources, is to set up a shelter home for abused women and children and a meeting place for youth and elderly.

Dr. Siddiqi spoke at length on the religious aspects of Muslims living in North America. Because of his involvement in the Islamic work for decades (presently President of ISNA) he was able to vividly portray the picture of Muslim families in North America. He mentioned actual cases of violence to bring home the point that violence against women and children is not a myth. Continuing, Dr. Siddiqi said that many Muslim communities in North America have established social services (on the pattern of those already existing in the main stream society) by generously donating funds. These institutions run mostly by volunteers (professionals and others) supplemented by paid help. The Ottawa Community should do the same. He reminded the audience that It is their religious and moral obligation besides obvious benefits to the Community. In his concluding remarks, Dr. Siddiqi said that any help financial or otherwise to establish and run such institutions is "sadaqa-e-jaria".

The above is the synopsis of speeches at the annual dinner of the Circle. I would like to add that the family is the basic unit of the human society which must receive all the support to flourish. Establishment of family services institution is an important aspect of such a support particularly when we know that the family violence, problems of youth and abuse of elderly in Muslim families is a reality.

Establishment of a Family Services is an onerous undertaking. However, the beneficent impact of the institution's activities would go deep down into the very fabric of the Muslim society both now and in future. So let us go ahead and establish the Muslim Family Services by donating funds generously and volunteering our time to help. Let us assert our identity as Muslims and take our religious, social and cultural destinies in our own hands.

Elder Abuse and Neglect Among Muslims -- Mahmood Rasheed

Who is an Elderly person?

An elderly is defined as a person aged 65 years or older. (Association of Social Work Administrators in Health Facilities.)

What is Elder Abuse and Neglect?

• Physical abuse including assault and rough treatment/handling.
• Gross neglect or withholding of proper food, medical treatment, etc.
• Psychological abuse, such as confinement to a specific area and restriction of movement in the house.
• Verbal and emotional abuse, such as using foul language, criticizing in the presence of others including children.
• Monetary abuse, such as not providing necessary financial assistance or demanding full or part of their pension income.
• Free baby sitting of their children.

Muslim Elders in Ottawa-Carleton

The very old are among the most vulnerable and abused members of the Canadian Society. Muslim Community is not immune from this kind of abuse. It may not be as prevalent as in the mainstream society, but it does exist among Muslims all over Canada including the Ottawa-Carleton area. Some of the abuses observed by community members and Muslim social workers over the past few years are as follows and in all cases both children and parents were/are living in Ottawa.

• Chronically ill parents were left alone in the hospital and in one case left to die.
• One or both parents living alone in an apartment without being visited by their children living in Ottawa.
• Elder Parent(s) are asked to baby sit the children of the son or daughter with who they are living for long hours and at night without due appreciation or compassion.
• In some cases their movements are strictly controlled such as at what hours they can move around the house.
• Confined to one room and restriction of movement in the house.
• Restriction of visitors.
• Isolated cases of physical abuse.
• They are pressured by their sons or daughters with whom they are/were living to pay all or part of their pension income. God knows best.

We tend to forget that the way we treat our parents, our children will treat us in the same fashion, because that's the role model we are presenting to them. "As you sow, so shall you reap."

The number of these cases may not be very high but such abuses do exist. Please search your hearts and think how as a community we can help them.

There are elderly parents who in some instances can't even move are treated like a baby - they are fed, bathed, clothed gently just like a new born baby. These elderly persons with all their physical and mental deficiencies are highly respected by their children and grand children. Grand children growing up with such role models in their family will have a different attitude when their parent grow older.

Community News

Taban Nabi won the public speaking competition in French Language

Taban Nabi, daughter of Shahnaz and Ashfaq Nabi, a very talented student won the first prize and the Gold Medal in the Ottawa Carleton District School Board French public speaking 1998 competition held in March. he represented the category Grade 11- OAC. The title of her speech was 'Le Colonage' dealing with pros and cons of cloning. She came fourth in the Provincial competition held in May. She was also elected the co-president of the student union at the Gloucester High School - a first Muslim to held such a position. In the past Taban Nabi has won prizes in the Essay and Art Contest organized by the Ottawa Muslim Community Circle. Congratulations to Taban Nabi and her parents.

Imam Tawfiq Shaheen Memorial Scholarship

The Ottawa Muslim Association has established a scholarship in Islamic Studies at the Carleton University in memory of the late Dr. Tawfiq Shaheen who was the Imam of the Ottawa Mosque from 1980-1997. The scholarship is awarded annually, on the recommendation of the Dean of the Faculty of Arts, to a full time student enrolled in an undergraduate program, who undertake a research project embracing, among other Islamic subjects, Islamic religion, Islamic jurisprudence, Islamic art, Islamic history, Islamic culture, Islamic ethics and Islamic philosophy. Those who wish to contribute to this fund please contact Zuhair A. Hasan at 224-1881.