islamic council

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Upstate New York-based illustration artist Madeleine Buzbee will be creating original commissioned work for the entire month of February. 80% of the profits will go towards either Planned Parenthood, or The Council on American-Islamic Relations. Here is an example of their work! These would be good for a tattoo idea, Valentine’s Day gift, merch design, or a flyer for an event you are hosting. Feel free to contact them via email at mb6542@bard.edu or through direct message on Instagram.

Prices: 
posters: $25-50 sliding scale
shirt design/logo/card: $15-40 sliding scale
tattoo design: $10-20 sliding scale

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Destruction of Islamic Heritage in the Kosovo War, 1998-1999

More than two-thirds of the 560 active mosques in Kosovo on the eve of the 1998-1999 war were buildings dating from the Ottoman era. Many of these were monuments of historical and architectural significance. However, this part of Kosovo’s cultural and religious heritage received relatively little attention from the state authorities charged with the protection of monuments. Between 1947 and 1990, a total of 425 monuments and sites in Kosovo were officially designated for state protection. These included 96 archaeological sites, 16 cemeteries, 116 secular buildings and monuments, and 174 religious sites. Of the last category, 139 were Orthodox churches or monasteries, while only 32 Islamic religious monuments had been listed for protection. Since listed sites received priority in attention and in conservation funding from state agencies, this meant that by the 1990s much of Kosovo’s Islamic built heritage was in a dilapidated state, after decades of neglect. In practice, the authorities not only failed to provide the funds and expertise needed for the preservation of these historic houses of worship, they allowed even listed Islamic monuments to be altered or demolished without intervening. The years of peacetime neglect were followed by the massive wartime destruction of Kosovo’s Islamic religious heritage in 1998-1999. As has been documented in this book, roughly 40 percent of Kosovo’s 560 mosques were damaged or destroyed during the war.

The damage in most cases was clearly the result of deliberate attacks directed against the mosques. There is evidence of explosives planted in the mosque or inside the minaret, of artillery projectiles aimed at the minaret, and of mosques set ablaze. In some places, the mosque was the only building in the vicinity that had been singled out for attack. More often, the destruction of a mosque was accompanied by the burning of the surrounding homes of the local Albanian residents. The devastation of Islamic sacral sites was widespread and systematic, with few areas of Kosovo left untouched. Among the worst hit was the northwestern region of Peja/Peć, where every one of 49 Islamic sites was attacked in 1998 and 1999. Among the sites targeted were the region’s 36 mosques (half of them dating from the 15th-18th centuries), the offices, archives and library of the Islamic Community Council of Peja, a historic medresa, a 15th-century hamam (Turkish baths), 9 schools for Qur’an readers (mekteb), a dervish lodge (tekke), and several mosque libraries

In some places, those responsible for these attacks had left behind their “signatures”— in the form of anti-Albanian and anti-Islamic graffiti in Serbian scrawled on mosque walls, or in the deliberate desecration of Islamic sacred scriptures, torn apart by hand, defiled and burned. Examples of this sort could be seen in the Gjylfatyn Mosque in Peja, the Mosque of Carraleva/Crnoljevo, the Mosque of Livoç i Poshtëm/Donji Livoč, and the Mosque of Stanofc i Poshtëm, and in a number of other mosques. Of the 218 mosques and 11 tekkes in Kosovo that were destroyed or damaged during the war, 22 mosques and 8 tekkes were in the most severe damage categories. Among these, 13 mosques and 5 tekkes were completely razed, the ruins levelled by bulldozer; 9 mosques and 3 tekkes were reduced to rubble, but the ruins were not bulldozed. Among examples of completely levelled Islamic houses of worship are the Bazaar Mosque (built 1761-62; renewed 1878) in Vushtrria/Vučitrn, the Ibër Mosque (built 1878) in Mitrovica, the Mosque of Halil Efendi in Dobërçan/Dobrčane (1526), the Mosque of Loxha (1900), and the historic Bektashi tekke in Gjakova/Đakovica (1790).

An additional 95 mosques suffered lesser degrees of damage, ranging from shell holes in the walls, through the roof or in the shaft of the minaret, to vandalism, including fires set inside the mosque, smashed-up interior furnishings, and the desecration of sacred scriptures. A total of 31 mosques and 2 tekkes (dervish lodges) were attacked by Serb forces during the first year of the war, in the spring and summer of 1998. Two-thirds of these religious buildings were burned down, blown up or otherwise destroyed or seriously damaged. Ten of the mosques that were damaged during 1998 were subjected to repeat attacks and further damage during the spring of 1999. During the second year of the war in 1999, a total of 197 mosques and 9 tekkes in Kosovo were damaged or destroyed by Serb forces. One mosque, in the village of Jabllanica (Prizren region), had its roof partly destroyed by a NATO air strike in the spring of 1999. Otherwise, the destruction of mosques and of other Islamic heritage in Kosovo during the war was entirely attributable to attacks from the ground, carried out by Serbian troops, police and paramilitaries, and in some cases by Serb civilians.

The destruction also encompassed the written record of Islamic religious and cultural life in Kosovo. The Central Historical Archives of the Islamic Community of Kosovo were burned by Serbian police in June 1999, hours before the arrival of the first NATO troops in Prishtina. Six of the regional archives of the Islamic Community were also attacked and wholly or partially destroyed, among them the archives of the Islamic Community Councils in Peja/Peć, Gjakova/Đakovica, Gllogoc/Glogovac, Lipjan, Peja/Peć, Skenderaj/Srbica, and Suhareka. Kosovo’s Islamic religious libraries were also singled out for destruction. Notable losses include the manuscripts and old books of the library of Hadum Syleiman Efendi in Gjakova/Đakovica, founded in 1595 and burned in 1999, as well as the libraries of dervish lodges in Gjakova/Đakovica, Mitrovica and Peja/Peć, also destroyed in 1999. However, the losses go far beyond this. Many old mosques in Kosovo had been endowed with collections of Qur’an manuscripts and Islamic religious books that were destroyed or damaged in 1998-1999Remarkably, not a single Serb Orthodox church or monastery in Kosovo was damaged or destroyed by Albanians during the 1998-1999 conflict. Unfortunately that changed after the end of the war, as thousands of Albanian refugees who had been forced out of Kosovo during the war returned to their burned-out home towns and villages. Following the end of hostilities in June 1999, dozens of Serb Orthodox churches and monasteries were damaged in revenge attacks. Some 40 Serb Orthodox sites were vandalized, while another 40 suffered serious structural damage or were destroyed completely. Many of these buildings were village churches, some of them built during the previous decade. But about 15 to 20 of the destroyed churches dated from the medieval period.By the end of the summer of 1999, as a result of the efforts of KFOR and the UN administration to restore order, and in response to public appeals by Kosovo Albanian political and religious leaders, attacks on Serb Orthodox religious sites largely ceased.

“This book is an attempt to document, to the extent possible, the Islamic sacral heritage of Kosovo that was lost during the 1998-1999 war. As Kosovo and its people come to terms with the painful memories of the recent past and work towards a common future it is well to recall that, for most of Kosovo’s long history, houses of worship were protected by all communities and had traditionally been held immune from personal and communal vendettas. The rich cultural heritage that remains in Kosovo, despite the ravages of time and the destruction of war, is the common patrimony of all of Kosovo’s people. It is up to them, as it was up to their forefathers, to jointly value and preserve it for future generations.“  - Destruction of Islamic Heritage in the Kosovo War, 1998-1999, by Sabri Bajgora


1. Mitrovica. Tekke (dervish lodge) of Sheh Fejzullah. Destroyed in spring 1999.
2. Vushtrria. Gazi Ali Beg Mosque, its minaret blown away by tank cannon
3. Peja/Peć. The Market Mosque (1471), torched by Serbian policemen, June 1999.
4. Mushtisht/Mušutište. Mosque of Hasan Pasha (1702). Blown up in April 1999.
5. Deçan. Mosque, built like a kulla; the mosque was burned in the 1999 war.
6. Carraleva/Crnoljevo. Torn-up and desecrated Qur’ans in the village mosque.

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If you don’t already know, the end of Ramadan is a holiday called Eid. My host mother was very happy that Ramadan was ending, as fasting often made her feel weak. From what I have gathered, families visit each other on Eid, going from house to house to house to speak with friends and family and wishing each other Eid Mubarak!

In preparation for Eid, my host family cleaned the entire house. This was quite the process, because they not only wiped down the windows and doors, but they also had to take all the carpets out of the house and scrub and hose them down outside. This took place over the course of the week. Also in preparation, my host sisters baked many pastries, including the bakclava pictured above. The celebrations are very big and jolly.

I went to my sister’s house, who lives with her husband, as they got married a month ago. Her house is huge, and the feast in celebration of Eid reflected that. It was an elaborate and beautiful set up. Unfortunately, I got a stomach infection and couldn’t eat as much as I had wanted to, but I got a lot of good photos to share with you all.

I wore my Tajiki dress that I bought from the bazaar and some people were asking if I was Tajiki or Uzbeki. I do love that dress! And it was a great opportunity, as per usual, to practice my Persian.

Steve Bannon at odds on Islam, China with decades of U.S. foreign policy doctrine 

Steve Bannon, who has ascended in just months from relative obscurity to become one of President Trump’s most influential advisors, has said that Islam is “the most radical” religion in the world and the U.S. is engaged in a civilizational struggle potentially leading to “a major shooting war in the Middle East again.”

Trump installed Bannon this week as a member of his National Security Council, taking the unusual step of installing a political adviser on the powerful White House body responsible for shaping security and foreign policy.

Far more significant may be the views he brings to that table, which represent a sharp break from how previous administrations approached security issues, particularly around Islamic terrorism.

In dozens of hours of audio recordings reviewed by USA TODAY of his Breitbart News Daily radio show in 2015 and 2016, Bannon told his listeners that the United States and the Western World are engaged in a “global existential war,” and he entertained claims that a “fifth column” of Islamist sympathizers had infiltrated the U.S. government and news media. Those recordings, preserved online, offer an often unfiltered window into the thinking of Trump’s interview-averse senior adviser.

The views mark a stark shift from foreign policy doctrine under the previous two administrations.

In early 1975, the Iraqi government seized Êzîdîs’ weapons while at the same time armed the Arab tribes of the region. After the suppression of the Kurdish national movement, the Iraqi government issued the order to depopulate all 160 Êzîdî villages in the Sinjar region and compulsorily place the villagers in 12 settlement centers. The Êzîdî villages were destroyed, the springs and wells were walled up. The holy places and pilgrimage sites of Êzîdîs were also destroyed. The Ba'ath regime tried to force the Êzîdîs to convert to Islam. Finally, the Revolutionary Council issued a secret order to expel the population in the Al Hadir district, 100 km south of the Sinjar district. This should destroy their closed settlement area, they themselves should be settled among Iraqi Arabs and ultimately lose their identity.

This will be interesting. I Wonder how the lawmakers and lgbt community are going to enforce this on the Islamic council of Australia considering the general consensus among Muslims is that homosexuality is vile. The Catholics may be cucked but the Russian/Greek orthodoxy are having none of it either.

#FollowTheWhiteRabbit #Huma

What is HUMA’s family history?

Father Syed Zainul Abedin, born in New Delhi India. Studied at Western Michigan University (part of Muslim Student Association) and got PhD at University of Pennsylvania in . 1978 founded Institute of Muslimm Minority Affairs with Abdullah Omar Aseef, 1979 founded Journal of Muslim Minority Affairs, taught at King Abdulaziz University, Secretary-General to Muslim World League 1983. Mother Saleha Mahmood Abedin, born in India (now Pakistan). PhD in Sociology from University of Pennsylvania. Currently editor-in-chief at JMMA and teacher at Al-Hakem College in Jeddah, Saudi Arabia. Known radical feminist, represented MWL in 1990’s, board member of International Islamic Council for Dawa and Relief and Amman International Islamic Committee for Woman and Child, founding member of Muslim Sisterhood.  She is a member of several interfaith organizations, including the Millennium World Peace Summit, the Vienna Round Table for Christian Muslim Dialogue, the Peace Council, the Parliament of World Religions, and the World Council of Muslims for Interfaith Relations. She founded Dar Al-Hekma College (in Jeddah, Saudi Arabia), and is a Professor of Sociology at the King Abdulaziz University Women’s College (also in Jeddah). Huma born 1976 in Michigan, moved to Saudi Arabia at age 2. Lived and traveled there until college- got BA in Journalism at George Washington University, interned at Clinton White House in 1996, worked with HRC Senate and as assistant journalist at JMMA until 2008, worked at Teneo 2009-2013, Clinton Foundation, and SoS Clinton, worked on 2016 HRC presidential campaign.

So apparently some “islamic” council in Pakistan just ruled that it’s okay to ‘lightly beat your wives’ and honestly words can’t capture how much anger I have in me right now

like in a country where violence against women is already such a massive issue, you now want to officially condone that behaviour and you want to take advantage of your position of influence and misguide people in the worst of ways and further oppress an already oppressed group of people

I honestly am so ashamed and disgusted I don’t even know what to think

show me a single time in the entire existence of the Prophet PBUH’s life where he even raised his hand against a woman. The Prophet PBUH never hit a woman, child or servant in all 63 years of his life

in fact he said “the best of you are those who are the best to their wives”

in his final sermon he reminded his people that while husbands had certain rights over their wives, wives ALSO had rights over their husbands that were to be respected

ON HIS DEATH BED too he was crying as he reminded his people to take care of women

he also taught us that God will not look at someone with mercy if that person doesn’t treat God’s creation with mercy.

the Quran in its entirety reminds people in almost every other verse that they will be held accountable for their every action and humanity will be taken into account so don’t cause corruption in the land and be kind to others and do right by others and that men and women are equal in the sight of God

in fact Allah SWT tells Muslim men that they are supposed to be the protectors of women

And these very men turn around and betray their women and create a hell for the very people they were entrusted to protect

God says constantly that He will be the voice of the voiceless and for those who are helpless and He will take the side of those who were oppressed

So then tell me do these men and this 'islamic’ council want to stand in a court where the defense lawyer is God Himself

Do they want to face off the Lord of the Worlds

do they want to have to explain to the God of Justice why they used His religion to spread injustice

honestly have some fear. it’s time for Muslim men to do their part and fight for the rights of women because this is a system that only hears the voices of men.

Do something.
Bring about a positive change in this miserable world.
Earn yourself a name in the Hereafter.

Please for the sake of the God you worship, stand up for us.