EDUCATING FOR MUTUAL RESPECT

EDUCATING FOR MUTUAL RESPECT

TABLE OF CONTENTS Introduction...Page 1 Short Term and Long Term Recommendations for Campus Outreach & Countering Anti-Muslim Campaign...Page 2 General Guidelines for Answering Frequently Asked Questions...Page 4 Answers to Frequently Asked Questions Part I Terrorism and Warfare...Page 5-7 Part II Women's Issues...Page 7-8 Part III Islam and Modernity...Page 8

INTRODUCTION TO EDUCATING FOR MUTUAL RESPECT IN RESPONSE TO ISLAMO-FASCISM WEEK From Oct. 22 26, a campaign titled Islamo-Facism Awareness Week has been organized on campuses across the country. The event is being organized and promoted by David Horowitz and his Horowitz Freedom Center. Mr. Horowitz claims, During the week of October 22-26, 2007, the nation will be rocked by the biggest conservative campus protest ever Islamo-Fascism Awareness Week, a wake-up call for Americans on 200 university and college campuses. While the issues raised are important for Americans to educate themselves about and understand, such discussions should not paint all Muslims with the same brush, nor use this campaign as a forum that rather than sincerely examining critical issues with the aim to reform or promote understanding instead increases intolerance, fear, and bigotry in a climate of prejudice towards Muslims that is already at an unprecedented level. Much as one disagrees with campaigns of this sort to denigrate an entire religious group, it is important to recognize that freedom of speech is guaranteed by our US Constitution and a central freedom for all of us. Therefore responding to any hate rhetoric in a reactionary manner merely reinforces the very stereotypes that they seek to promote. It is commendable and wise that Muslim Student Associations and other Muslim groups launch counter-campaigns that proactively focus on educational out reach as a means to promoting understanding and tolerance within their communities. To aid in efforts to promote understanding and tolerance, ING has made available this Educating for Mutual Respect manual, and the following resources that can be utilized in providing short and long term education about Islam and Muslims: ING's MSA Coordinator s Start-Up Kit that shares steps and strategies for outreach and education on college campuses (to order the kit, visit: www.ing.org/speakers/finalsubpage.asp?num=50&pagenum =109); utilize ING s many affiliated bureaus across the country (www.ing.org/ affiliates/default.asp); or request ING presentations on a variety of topics relating to Islam and Muslims (i.e. - Orientation on Islam and Muslims, Women in Islam, Women in Islam: Myths vs. Realities ) at scheduler@ing.org. Additionally, we remind Muslim students and other activists to adhere to Islamic principles when responding to any negative campaign, by following the example and manners of the Prophet of Islam, Muhammad (peace be upon him), and not allowing emotions to lead to anything less than the forbearance, compassion, and self control that he displayed in the face of discrimination and persecution. Therefore, we should avoid engaging people in useless arguments unless they are sincerely interested in understanding, and you are confident in your ability to respond calmly and logically. Also refrain from defending the indefensible. Acknowledge that not everything Muslims do is right and some Muslims do not always adhere to Islam in their behavior. There are many problems in the Muslim world today, and Muslims need to own up to them. Clarify what is part of Islam versus what is a cultural practice or a twisting or misapplication of the faith. Place education about Islam and Muslims at the core of your counter campaign and you will have a winning scenario. Feel free to contact us with your feedback at mail@ing.org. Thank you, ING STAFF

SHORT TERM RECOMMENDATIONS FOR CAMPUS OUTREACH AND COUNTERING THE ANTI-MUSLIM CAMPAIGN: Discover what outreach work is already being done by the greater Muslim community around your campus and work with them. Find out if there is an ING affiliate in the area that you can partner with by visiting the ING website at www.ing.org and clicking on Affiliates. Inquire if the local mosque has an active outreach committee or program and find out what they are doing and how they can help you in projects that develop or strengthen your campus outreach. Look for opportunities on campus. Set up an educational table on your campus so that you can share information on Islam & Muslims with passersby. Organize events that provide accurate information about Islam and Muslims, or that merely respond to Frequently Asked Questions (FAQs). Refer to ING s FAQs included at the end of this document. Contact your campus media to provide an authentic view of Islam. Contact members of the radio and newspaper staff to suggest stories about Muslim students and to provide a balance to the rhetoric that constantly demonizes Islam and Muslims. When planning your campus Islam Awareness Week, include a variety of events that speak to the richness and diversity of Islam and Muslims. Consider holding creative events, such as art exhibits, musical or poetry performances, ethnic dinners, and other non-traditional ways of presenting Islam and Muslims. Launch a campaign that promotes understanding and tolerance (Taken from the Teaching Tolerance web site www.tolerance.org/ teach/index.jsp). Minority student groups often unite in response to a bias crisis. Seek support from other groups that share your concerns. Learn more about the group or groups who support bigotry and hate campaigns. Conduct a survey or convene informal focus groups, which asks, what are the most common problems?; how do people currently respond, if at all?; and what reasons do people give for remaining silent in the face of biased behavior? Get creative in developing promotional materials (posters and fliers) and program resources (fact sheets, for example). Ask people outside the planning committee for feedback on the materials, and revise them as necessary. Promote your campaign on your website or in your organization's newspaper or newsletter; place your counterslogan every where you can. Other student activists on your campus or on other campuses may have advice or ideas. Recent graduates might have information about past incidents on campus. Contact them. LONG TERM RECOMMENDATIONS FOR PROVIDING ACCURATE AND BALANCED INFORMATION ABOUT ISLAM AND MUSLIMS ON CAMPUS, AND PROMOTING TOLERANCE AND UNDERSTANDING: Invest the time and effort to establish a permanent speakers bureau for combating long term prejudice and providing an accurate understanding of Islam and Muslims. Invest the time and effort to establish a permanent speakers bureau for combating long term prejudice and providing an accurate understanding of Islam and Muslims. Creating an Islamic Speakers Bureau, with the support of ING, will introduce a recognized and credible source of education about Islam for your campus. The following is a brief summary of the process for establishing an ING Islamic Speakers Bureau on campus (for greater detail please order our MSA Series Kit at www.ing.org or by contacting scheduler@ing.org) Develop a database of professors and department heads that are currently teaching subjects relating to Islam or the Muslim world. You may also want to include student groups and key administration personnel on campus. Mail letters to these individuals or groups each semester or academic quarter, offering your group s services in giving presentations about Islam and Muslims. Meanwhile, train your potential speakers to deliver ING presentations, which come equipped with slides and notes. Develop a system for responding to incoming requests for presentations. Assign a coordinator to schedule speakers for class presentations.

After speakers visit the classroom or other facility and deliver the presentation, they should contact the coordinator with the results of their visit. The coordinator documents the results for evaluation and future PR purposes. Hold regular meetings with faith or ethnic groups that focus on particular topics, projects, or educational issues. Develop relations with other faith and ethnic groups on campus and dialogue on commonalities and shared issues. Hold regular meetings with faith or ethnic groups that focus on particular topics, projects, or educational issues. Plan and execute a service project that benefits the local community while creating meaningful relationships between groups. Hold interfaith dialogues and discussions, both with lay people and religious leaders. Take part in various faiths holiday observances and invite other faiths to yours. Organize social events such as film screenings, potlucks, or the like for the purpose of getting to know one another. Organize a major event that emphasizes commonalities and harmony between faiths. Make sure that your MSA library has appropriate and accurate literature on pertinent issues available for distribution. Material that proselytizes or denigrates other faiths is not suitable for distribution, no matter who the author is. Material should be easily understood and written for a contemporary audience. Report any hate crimes or incidents to campus police. Meet with campus administration to discuss issues of concern or prejudice. ANSWERS TO A FEW OF ING S LIST OF FREQUENTLY ASKED QUESTIONS ABOUT ISLAM AND MUSLIMS: The following FAQs are common questions that have been answered by scholars collaborating with ING s content developers. ING strives to keep its answers grounded in each question s historical and cultural context, thereby creating an explanation that has had its own interpretative evolution. As Islamic scholars shed greater light on centuries old practices and their social and political contexts, the FAQs will be updated to reflect the most upto-date viewpoints. GENERAL GUIDELINES FOR ANSWERING FAQ S Understand the level of the person you re addressing and speak to that level. Keep things simple you don t have to give people the whole answer. Answer in terms people can relate to, not a theoretical or highly detailed answer. Compare Islamic stances to positions in other religions with similar rulings. Never denigrate or insult another person s religion in the process of explaining an Islamic issue. Avoid any kind of negative remarks about others. Be careful to differentiate between Islam and culture. Many practices of Muslims are more culturally-based than Islamic. When addressing actions done by Muslims, acknowledge that they are human not everything they do is right or part of Islam. Don t whitewash the truth or defend the indefensible. Simultaneously, one should not be defensive about Islam one should not feel that they have to compromise one s faith to please others. There will always be aspects that are difficult to explain or rationalize, but are based on faith. Explain the diversity of thought, practice, and historical, social, cultural, political, economic and other influences on Muslim behavior in your answers. Islam is but one factor in the lives of Muslims. Don t preach just like Muslims dislike it when others proselytize or denigrate Islam, Muslims should be very careful not to do it. Stick to First Amendment guidelines, which while supporting education about religion in the public square, rejects promoting or imposing a particular religion: Congress shall

make no law respecting an establishment of religion or prohibiting the free exercise thereof... Stick to First Amendment guidelines, which while supporting education about religion in the public square, rejects promoting or imposing a particular religion: Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof... " Don t get emotional rational thought, facts and logic are far more affective. Don t be afraid to say you don t know something it s better than giving the wrong answer. TERRORISM/WARFARE 1) What is the Islamic stand on terrorist attacks and repeated "suicide bombings" in Israel? Terrorism is highly condemned in Islam. Terrorism, defined as the use of violence and threats to intimidate or coerce, especially for political purposes directly contradicts Islamic teachings, which prohibit targeting civilians, even in war. In Islamic law, fighting is to be between armies (combatants), not involving noncombatants, or even infrastructure that affects the lives of noncombatants, such as food sources, water, hospitals, roads, bridges, and other necessities of a civilian population. In fact, " haraba ", a Qur'anic term defined as " sowing corruption and chaos on earth ", is considered one of the most grievous crimes, subject to severe punishment. 2) Is there anything in the Qur'an, which encourages the terrorists? Absolutely nothing in the Qur'an encourages terrorism. On the contrary, the Qur'an (Islamic Scripture which Muslims believe is the unchanged word of God) and hadith (Prophet Muhammad's sayings and traditions as recorded by his companions), which are the two primary sources of Islamic law place supremacy on the sacredness of life, security, and peace. Terrorists who base their actions on Islamic law misappropriate Islam, as terrorist antiabortionists, white supremacists, and certain militia groups misappropriate Christianity. Nothing in Islam leads to terrorism or suicide bombings, nor has it ever part of the ethos of Islam's 1400 years of history and traditions. This is a modern day aberration among a few extremists who have taken terrorism as a means for fighting personal wars. Suicide is strongly prohibited in Islam because no one has the right to take away the life that God has given, except God Himself. Committing terrorist acts, which kill innocent civilians, is also prohibited, even during war, especially against women, children, old people, and religious people such as monks and nuns. Even the cutting down of trees, killing animals, and destroying infrastructure are forbidden. In Islam, one can only fight a " just war ", which is fought in self-defense, not as an act of aggression and is to be between two groups of military personnel, not with civilians. 4) Where do Muslim extremists get their textual justifications? Some of the Qur'anic verses which lay out the purpose and nature of war include the following: To stop oppression: " Victims of aggression are given license because they have been done injustice; and God is well able to help them--- those evicted from their homes without reason except that they say, " Our Lord is God. " For if God did not parry people by means of one another, then monasteries and churches and synagogues and mosques wherein the name of God is much recited would surely be demolished. And God will surely defend those who defend God---for God is powerful, almighty." (Qur'an, Chapter 22:39-40). Note the mention of all houses of worship, which demonstrates Islam's historical tolerance for other religions. In self-defense: " And fight for the sake of God those who fight you; but do not be brutal or commit aggression, for God does not love brutal aggressors." (Qur'an, Chapter 2:190.) Note that permission is given to fight in self-defense, but not to transgress. Peace is a desired state: " Now if they incline toward peace, then incline to it, and place your trust in God, for God is the all-hearing, the all-knowing." (Qur'an, Chapter 8:61). Muslim extremists get their textual interpretations by taking verses in the Qur'an out of their specific-social-historical context, not considering the time, place, and specific circumstances in which these verses were revealed, which out of context are clearly rejected by other parts of the Qur an. The most commonly quoted verse must be understood in its context the struggle of the early Muslims against the Makkans who fought and persecuted them first in Makkah, and then after they established a state in Medina, where Muslims fought back for the first time. They cannot be used to justify targeting innocent civilians. 3) Is there anything in Islam that leads to suicide bombings or terrorism?

The verse that is often cited by terrorist groups is as follows: Kill idolaters wherever you find them, and capture them and blockade them, and watch for them at every lookout. (Qur'an, Chapter 9:5) What is interesting to note is that this same verse continues as follows below, but is usually omitted by terrorist organizations: "...But if they repent and practice prayer and give alms, then let them go their way; for God is most forgiving, most merciful. And if one of the polytheists asks you for protection, then protect him, until he hears the word of God: then deliver him to a place safe for him. That is because they are people who do not know." (Qur'an, Chapter 9:5) Note that not only are they given a chance to repent, but also that if they ask for asylum, it must be granted. It is impossible to analyze this and other verses except in light of the overall moral thrust of the Qur'anic message, which refers to general moral imperatives such as mercy, justice, kindness, or goodness. The Qur'an has a dual nature: one that is specific (particular or transitional) to the occasion, time and place, and another that is universal and permanent in nature, dealing with principles that apply for all times and places. The specific cannot be made to apply universally, while the universal always informs the specific. 5) What is Jihad? " Jihad " is an Arabic word, which is often mistranslated as " holy war ", a concept which does not exist in Arabic. The Arabic words for holy war are " harb muqadasa, " not " Jihad ". " Jihad " literally means " striving ". The " greater jihad " is described as the internal struggle to avoid negative actions and cultivate good character. The "lesser jihad" is described as the external striving for justice, in self defense or against oppression, which is a basic human right shared by all people. One can do this in one's heart, with one's tongue or pen, and if these are ineffective, by physically trying to change an oppressive situation, either in self-defense or to defend others against aggression (like the Revolutionary War by the founding fathers against the oppressive policies of the British; or World War II against the aggression of Hitler.) It is this last type of jihad that Muslim extremists believe they are fighting, which the media mis-translates as "holy war". 6) Who can declare " Jihad "? Can Osama bin Laden declare "Jihad"? Islam places a great emphasis on order in its political philosophy. Anarchy and arbitrary acts are greatly condemned. Basic principles relating to war are buttressed by these twin considerations. Islam teaches in the Qur'an: " Believers, obey God, and obey the messenger, and those with authority among you." (Qur'an, Chapter 4:59). Qur'anic commentators mention that those in authority among you means legitimate political authorities and scholars. These are the people who can rightfully declare war. Firstly, legitimate political authorities can make such a call. Secondly, in their absence, those scholars who are universally recognized by the Muslims for their scholarship and piety. As Osama bin Laden is neither a scholar nor a government leader, he lacks the authority to call for war. 7) Do Muslims, particularly those in America, support Osama bin Laden? The vast majority of Muslims do not support Osama bin Laden and in fact Muslims here and around the world do not know any more about Osama bin Laden than Americans do. A few Muslim groups overseas support him because they see him as standing up to America, which they regard as a superpower that they perceive as biased towards the Palestinians, and other Muslim peoples around the world. 8) Does Islam teach hatred for non-muslims? Since Islam considers the diversity of people and nature as God's creation, respect for diversity is commanded. Especially noted in the Qur an are " People of the Book ", namely Jews and Christians, who were always given a special place in Muslim society. Muslims are commanded to safeguard their right to worship and their places of worship, a command that has been historically followed, as is evidenced by the existence of old churches and synagogues throughout the Muslim world in places like Turkey, Palestine, Jordan, Syria, and Bosnia. Contrary to the common stereotype, Islam was not "spread by the sword", nor people forced to convert, a fact again borne out by the existence of non-muslim populations throughout the Muslim world. This same respect and tolerance was extended to people of other faiths. As Bernard Lewis states in his book, What Went Wrong, " Surely, the Ottomans did not offer equal rights to their subjects, a meaningless anachronism in the context of that time and place. They did however offer a degree of tolerance without precedent or parallel in Christian Europe. Each religious community - the Ottoman term was millet - was allowed the free practice of its religion. More remarkably, they had their own communal organizations, subject to the authority of their own religious chiefs, controlling their own education and social life, and enforcing their own laws, to the extent that they did not conflict with the basic laws of the Empire. While ultimate power - political and military - remained in Muslim hands, non-muslims controlled much of the economy, and were even able to play a part of some importance in the political process." 9) Are Martyrs guaranteed 70 virgins in Heaven? This is not an authenticated prophetic tradition (hadith). However, Islam teaches that " martyrs " are promised a great reward from God, just as war heroes are honored in many societies. However, a Muslim who dies commandeering a plane-load of civilians into a building full of civilians, or blowing up innocent people on trains

or buses, jeopardizing the safety and security of Muslims & non- Muslims throughout the world, and opening the way for antagonistic forces to slander, denigrate, and vilify Islam is not considered a martyr. Terrorists are mass murderers, not martyrs. 10) Should I be afraid of anyone who is Muslim or from the Middle East? Just as you should not stereotype, or make assumptions about an entire group of people based on their background, race, or religion, it is wrong to think of all people from the Middle East and those who are Muslim as being terrorists just because a few of them commit terrorism. One-fifth to one-fourth of the world's population is Muslim, but only a handful of criminals commit these deeds. This could be compared to asking if we should be afraid of all white young males because Timothy McVeigh was white, or afraid of all Christians because extremist antiabortionists are Christian, or Irish people because of terror in Ireland. It is important to remember that there are good and bad people in all countries, races and religions. WOMEN S ISSUES 1. Are men and women equal in Islam? Men and women are equal in Islam in every respect, including their spiritual nature, rights and responsibilities as trustees of God and in their accountability in the Hereafter. The Qur an states for example, Whoever works righteousness, man or woman, and has faith, verily to them will We give a new life that is good and pure, and We will bestow on such their reward according to the best of their actions (16: 97). 2. How are women treated in Muslim countries? This depends on a number of social, cultural, political and economic factors, including the country and region, education level, social and economic development, family circumstances, and many other factors that differ not only from country to country, but also from city to village life, and even within the same family. While some Muslim men and cultures have oppressive or misogynistic attitudes or practices, others have women involved in the highest levels of education, employment, and politics, including current and previous heads of state in countries like Bangladesh, Indonesia, Turkey and Pakistan. 3. Does the Qur an sanction hitting or humiliating women, per the Qur anic verse 34 in Chapter titled Women? If not, then what is the intent of the verse? Islam unequivocally condemns in the strongest terms the beating of women or any physical violence against them. Islam condemns the beating of anyone, including children, and even animals. No legitimate Muslim scholar has ever justified beating spouses or any form of domestic violence. If some Muslim men misuse this verse, they do so either through their own ignorance of Islam or due to their desire for control and other psychological reasons which we recognize leads to domestic violence in all cultures. In the context of the time and place in which this verse was revealed, some Muslims believe that the intent was to guide a man on how to behave towards a spouse who exhibits extreme rebellious behavior towards an Islamic injunction. Instead of immediately striking the person which was a common practice at the time, this verse actually helps to eliminate spousal abuse by telling a man that in this situation, he should first talk with his wife and counsel her, and if that does not work, then separate himself from her in bed for a while. If that still does not work, the verse refers to a symbolic gesture of taking something light to tap her with to get her attention. In fact, physical abuse is grounds for divorce for a Muslim wife, and was strongly condemned by the Prophet Muhammad who never hit anybody, and is the role model for Muslims. 4. Can Muslim women be rulers, judges, and leaders? According to many Muslim scholars, yes. In fact, the Qur an refers to the Queen of Sheba as having been a righteous and powerful ruler, the embodiment of womanhood and political power. There have been a number of women rulers in Islamic history, as well as powerful spouses of rulers who had great influence in state affairs. The following women were examples of just and competent rule, often assuming the reins of governments that were run by men: Al Audr al-kareema, who ruled Yemen. Shajarat Ad-Durr in Egypt, who was a brilliant ruler. A number of women rulers in India and among the Turks. Recent modern women heads of state in Pakistan, Turkey, Indonesia, and Bangladesh. With regard to women being judges, while traditionally some Muslim scholars (the Hanafi School) have followed the opinion that women can serve as judges in cases involving women s issues, others (Imam Tabari) uphold the opinion that a woman can be a judge dealing with all matters. This latter opinion is generally accepted in modern times. 5. Can a male relative or Islamic government force Muslim women to wear hijab? This question has more to with sociology and culture, and the kind of government the people choose, rather than Islamic law, which is nuanced and open to interpretation based on circumstances and environment. There is no overriding Islamic position on this and similar issues. While, according to Islamic tradition, hijab, or modest clothing is required for both Muslim men and women, forcing someone to conform to any particular

religious practice is never the best way to make someone accept that practice, let alone develop love for it. Forcing someone to do something they don t want to do usually results in exactly the opposite action and fosters resentment, as we see in Iran where women are forced to wear hijab. So, while it is legally acceptable to maintain certain standards for public dress, just as our government in the U.S. legislates some form of public dress code, the manner of enforcement should be humane and reasonable. In most Muslim populated countries, there are no laws requiring hijab, and women freely choose how to dress. Only in two countries--saudi Arabia and Iran--are women required to wear hijab. But even in Saudi Arabia, where it is required for women not only to cover their hair, but also their face, in some mountainous regions of the country, women dominate society, run the marketplace, and do not cover their face. This issue therefore depends very much on the sociology and culture of the society, and differs from one Muslim populated country to another and even from region to region within the same country. 6. Why is the burden of controlling men's sexuality borne by women, i.e. through hijab? Actually, Islam teaches that men are responsible for controlling their own sexual desires. There is a famous hadith (prophetic tradition) that if a young man is not able to marry, he should fast and lower his gaze as a way of controlling his sexual desires. Moreover, men are asked to dress modestly as well. The purpose of hijab is first and foremost to dignify and honor a woman. For Muslim women, it means wearing loose fitting clothing and covering all parts of the body except for the face and hands. For men, they must cover from the navel to the knee, and dress in loose fitting clothing. If this helps a person in controlling their sexual desires, it s a benefit to both parties, but primarily to the woman, who could be viewed or valued only for her physical qualities rather than her intellect and role as a human being. ISLAM & MODERNITY 1. Is Islam opposed to modernity? Is there flexibility in Islam to conform to the modern world? Modernity has many aspects, such as the use of science, reasoning, and invention as a means for improving our lives; all of these are in line with the Islamic philosophy that led to the flowering of science and learning at the height of Islamic civilization. In fact, Islam has a built-in tradition of Ijtihad (independent thinking), which facilitates reform and reinterpretation. If encouraged, Ijtihad can help modernize and revitalize Islamic societies. The aspect of modernity that Islam is not compatible with is when modernity is opposed to the concept of God, morality or religion. In terms of Islam s flexibility, Islam is a universal religion, for different times and places, and has the capacity to adopt new ideas which positively benefit its followers, and to modify or avoid what which it feels to be against the teachings and intent of the Qur an. 2. Is Islam at odds with democracy? Why are there so few democracies in Muslim countries? There is nothing in Islam that contradicts democracy; on the contrary, there are Islamic principles, such as the concept of shura, or mutual consensus that clearly reflects the basic tenet of democracy. However, democracy requires a democratic culture, and even in the West, modern democracy is a recent phenomenon that developed after centuries of despotic rulers. Even in the U.S., it has been a gradual road to true democracy, with initially only white land owners being allowed to vote, and women and people of color only gaining the vote in the 20th century. The problems today in the Muslim world and most of the Third World in fact, are greatly a result of colonialism, and the imposition of post colonial puppet rulers who were opposed by the people, but retained their positions through totalitarian tactics that crushed any opposition (i.e. Saddam Hussein). According to a recent Pew poll, an overwhelming majority of Muslims in the world would welcome democracy. And today, many Muslim countries are in various stages of democratization, including, Indonesia, Malaysia, Bangladesh, Turkey, Iran, and Pakistan, which account for about half of the 1.5 billion Muslims in the world. 3. Does Islam support individual rights? According to Islamic teachings, absolutely, as long as they do not violate the rights of others or of greater society. (See Sharia, or Islamic law, above) The Qur anic verse there is no compulsion in religion (2:256) is the Islamic equivalent of the First Amendment. While Islamic legal systems were articulated in the Middle Ages before the advent of the all-powerful centralized state, which necessitates constitutional protection of rights from state power, modern Islamic law can derive individual rights (see the Universal Declaration of Islamic Human Rights) from Islamic sources. No part of this publication may be reproduced, stored in retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of ING (Islamic Networks Group). ING (Islamic Networks Group) 2136 The Alameda, Suite 2F, San Jose, CA 95126 (408) 296-7312 mail@ing.org www.ing.org