Article by: Shoshana Akins
A new faith-centered club has been introduced on campus with a whole new initiative. Though there is already another Muslim-based organization on campus, this new club hopes to be just that: a fresh look at an ancient culture.
Project NUR is a student led program that is run out of the national organization, American Islamic Congress. This program seeks to establish moderate thinking and action of Islam through college campuses, most of which are in Washington D.C. and Boston where the AIC’s U.S. headquarters are.
This new club was brought to the University’s community by Suffolk junior and now Project NUR President, Jihath Ghaznavi, who was introduced to the project after interning with the AIC.
Coming from strict and sheltered Oklama, Ghaznavi hoped to find a more enlightening and advanced Muslim perspective in Boston. She was happy to find the Muslim Students Association and feel the familiarity of her culture but still felt there was something missing. There was a lack of conversation, discussion, and progressiveness, all of which she hoped to find when arriving on the east coast.
“There needed to be an or ganization on campus that is more like a forum that is willing to discuss homosexuality, inter-faith relationships, and other issues inside Islam. This is about the reality of Muslims and what they are dealing with,” said Ghaznavi. “Project NUR is an alternative voice for Muslims. It’s for all people to get together to advance human rights, civil rights, and women’s rights.”
Project NUR’s main goal is to “mobilize moderate Muslims”, to speak up about negativity in the media, promote positive perception, discuss the reality of Islam and the war within, and to explore the diversity of the culture, according to Ghaznavi. But the Project’s emphasis above all is that it is a secular organization.
“It’s more about coming together to understand Islam and not provide a religious agenda,” said Ghaznavi. “I think in such an integrated, global society as a nation and as a world, how can we not talk to non-Muslims and familiarize them with our issues and deal with it on commonalities.”
Dr. Afshan Bokhari, assistant professor at NESAD, contacted Project NUR to lend her support and express her interest. As a teacher in the Islamic arts and as a mother raising her children in a non-Muslim country, she believes that the initiatives of Project NUR are not only very important to the community but to the fundamentals Muslim culture.
“I think Project NUR is the perfect venue for this type of dialogue as it would not only dispel the myths and the bad publicity surrounding Islam but would make transparent to a larger non-Muslim public that this type of pluralism and a global perspective are intrinsic to Islam’s advent and to its core ideology in the concept of Ijtihad, which represents a struggle within the mind to comprehend the wider world and not a one-dimensional approach to conflict and understanding” said Bokhari.
MSA president, Salaheddine Litim, has no problems with this new organization but stresses that calling a Muslim organization “secular” goes against the basic idea of Islam, and that politics and culture are one.
“Our culture is mixed with religion. You can’t really separate them. Islam is who we are,” said Litim. “It’s not like you have state and church. For us, it is combined. If they say they are secular, I don’t understand because there is no such thing.”
But Project NUR emphasizes that Islam is a diverse and growing culture, one that needs to be explored on multiple levels
“There are some cultures who are involved in Islam and only one religion so religion and culture cannot be the same thing,” said Ghazani. “The Muslims who pray in Russia pray a little differently than Muslims in Bangladesh. Each culture has its own take on the religion, and that’s something a lot of people don’t think of.”
Project NUR holds its meetings every Tuesday in the Donahue building during activity period. They hope to be starting seminars and discussions in the upcoming months on such topics as honor killings, homosexuality, inter-faith relationships, and other modern and social issues in the Muslim culture.
Louis Rocco • Mar 2, 2010 at 7:16 pm
William,
If you look closely at my previous posts, you will clearly see that I believe Project NUR is a good idea. I have stated multiple times that I believe Project NUR’s goals and objectives are legitimate and worth pursuing. Also, if you look closely at my second post, I apologized to Jihath for points I had made which were incorrect. If I was truly as arrogant as you claim, William, why would I have apologized to Jihath?
As for what I am trying to accomplish. I understand that it may be difficult to see my purpose in choosing to have what I considered an intellectually challenging and rewarding discussion (although Jihath disagrees). My purpose was not to scare Jihath or Project NUR off campus, as I have stated multiple times, Project NUR is a GOOD idea. I was simply interested in having a debate of sorts with Jihath, and I sincerely apologize for not making that clear from the beginning.
The only point of yours I wish to rebut is your defense of “problems we see in the Muslim world”. There are many other parts of the world that suffer from poverty, perceived and real Western injustice, tradition, and lack of education (just look at certain parts of South America). These regions, however, do not harbor terrorists, preach a violent ideology or strap bombs to indoctrinated young men and women and send them to blow themselves up in crowded city markets and outside foreign embassies. There is something peculiar about the Middle East that leads them to take such action, I am just trying to figure out why. I am sorry if my curiosity disturbs you, but I do not find your explanations satisfactory.
I would also like to point out that the fact that you are a self-identified “committed Atheist” is irrelevant, it contributes nothing to the conversation. As for the whole “Oklama” fixation, I just wanted to know where Jihath was from, is that so much to ask? I never blamed Jihath for that typo.
Finally, I find it hard to take advice from somebody who was up at 1:53AM posting on this article when he tells me to “get a life”. I have some advice for you William, get some sleep, you’ll feel better in the morning.
Once again, I wish you, Jihath and Project NUR the best of luck in the future.
Take Care,
Louis Rocco
P.S. The following is perhaps the most important lesson anybody reading this can take away from my, Jihath and William’s posts. The problem I see here is that some people are simply incapable of having a dispassionate discussion about anything involving religion. I have no personal animosity toward William or Jihath, although both of them seem to disdain me because I disagree with them. This is about criticizing and attacking ideas, not people, because when you attack people (as William has personally attacked me) you come across as weak, ill-tempered and even (dare I say it) dogmatic.
“If everybody is thinking alike, then somebody isn’t thinking”
– Gen. George S. Patton
William Wachovsky • Mar 2, 2010 at 1:53 am
As someone who has studied the Koran and Middle-Eastern history along with other faiths and cultures, and as a committed Atheist, I find your arrogance and sarcasm incredibly nauseating, Mr. Rocco. The young lady here is trying to establish an organization that harbors intra-religious tolerance as well as tolerance between faiths (something sorely needed in this world), and you find it necessary to fight with her on semantics. What are you trying to accomplish, Mr. Rocco? I also find it repugnant that you are disgusted that Ms. Ghaznavi didn’t accept your own narrow highly-flawed personal interpretation of religion as canon and then turn around and call her arrogant.
Ms. Ghaznavi is a part of a movement that seeks to reform their faith. Much of the problems we see in the Muslim world stem from poverty, perceived sense of Injustice by Western Nations, and adherence to traditions, ironically not mentioned in the Quran but still attributed to religion. I imagine that her ultimate goal is help encourage Muslims to be more adaptable and work to improve relations with people of other faiths. I’d herald a Jewish, Hindu, or any other kind of organization with positive goals like that. Historically speaking, religions are not static as you describe. While their adherents do believe in immutable scriptures. The application and context of the scriptures are vague and can be molded to serve the community in different times and in different contexts. Think of the various periods in Buddhism, Islam, Christianity and Judaism where this has happened. One could even argue that Christianity is a reformation of Judaism or Buddhism is a reformation of Hinduism.
Also, while the Quran does have certain eccentricities about it, like an other ancient scripture, there is no context or very little context directly embedded in the Quran. Different commandments to Muhammad applied in different situations. Therefore, a brief study of historic context of that verse, known as Tafseer is usually necessary and usually can clarify most things.
Finally, you make an attempt to paint Islam as uniquely chauvanistic in particular by quoting verse 24:31 without making reference to 24:30, the verse before which essentially commands men to do the same thing: Tell the acknowledging men to lower their gaze and guard their genitals for that is purer for them. God is fully aware of what you do.” An error that blatant almost seems intention or malicious.
Just one more thing, you seem to have a strange fixation with the typo Oklama, like it’s the NUR Project’s director’s fault for that typo.
Get a life.
William Wachovsky
Jihath Ghaznavi • Mar 2, 2010 at 12:57 am
I continue to welcome all to this initiative and I’m truly impressed by the wonderful people and perspectives I’ve been introduced to since bringing this project to campus. No apologies, just looking into bringing this discussion and so many more onto campus.
Louis Rocco • Mar 1, 2010 at 3:12 pm
Jihath,
I offer six humble apologies to you as we end our discussion:
1. I am sorry you feel that this conversation has not been intellectually challenging enough for you.
2. I am sorry you are apparently no longer glad in my interest in Project NUR or welcome my opinion as you did when you posted on February 20.
3. I am sorry you are not able to dispassionately discuss this issue with me.
4. I am sorry you could not come up with a response or rebuttal to my second, fourth and eighth points in my February 25 post. I take it you agree with them, and only responded to the points you disagreed with.
5. I am sorry my conception and interpretation of Islam is wrong and needs correcting.
6. I am sorry your arrogance leads you to believe that yours is the correct conception and interpretation of Islam. If you do understand the correct conception and interpretation of Islam, you should share it with the world as soon as you can, it would save thousands of lives.
I stand by everything else I have said over the course of our dialogue. I wish you and Project NUR the best of luck in the future.
Take care,
Louis Rocco
Jihath Ghaznavi • Feb 27, 2010 at 10:49 pm
I only wish this was an intellectually challenging conversation. Unfortunately, I have to spend some more time correcting your misconceptions purely for the sake of other readers, but this will be the last time online. If you wish to engage me, come to our meetings in Sawyer 324 1pm on Tuesdays or email me as I have invited you to before. After this, I’m not going to waste my time trying to validate this initiative to you.
Never quote a verse partially, that is misleading. 2:228 is in reference to women not being allowed to hide their pregnancy from men, this is considered unlawful in the Qur’an. It is stating that women are obligated to tell a man if she is pregnant with his child, thus men have a degree of rights over women in this sense, in this topic. Simply saying that here men have the right to know.
4:34 is a verse that has been and is apart of an ongoing debate. The operative word in Arabic of “daraba” which many translate to “admonish” is a homograph, meaning it has a variety of different meanings, thus you must look into the agenda of your translator. For in fact, the word daraba (used multiple times in the Qur’an) has not been translated to mean beat, hit, or strike in any other verse of the Qur’an except this one..which is naturally something to look into.
And I see nothing degrading about verse 24:31.
While I respect Amnesty International, they don’t need to have a monopoly on the defense of human rights nor do they encourage one. Why not welcome another pro-human rights group? (Rhetorical question) And Project Nur has other focuses such as the exploration of culture that sets us apart. FYI, April 23rd, the head of the northeast region of Amnesty will be speaking along with others at PN & Boston Muslim Film Festival’s movie screening at Suffolk.
Enlighten yourself on the Islamic practice of ijtihad. As the world goes on and people evolve, new issues arise, Islam encourages Muslims to exercise and apply their reason, their interpretation with the guidance of the Qur’an. This is what what I meant by evolution, not simply “evolving into new, previous unexplored communities and ethnic groups.”
For anyone else, Project Nur meets every Tuesday 1pm @ Sawyer 324.
Jihath Ghaznavi • Feb 20, 2010 at 7:57 pm
Dear Louis Rocco,
I’m glad to see your interest in this project and I welcome your opinion. I would like to address the issues you have raised.
First, I did not say that Project Nur is a “faith-centered” organization, it is a nonreligious civic and cultural initiative. Among the typos, there are a few mistakes in this article. If you read it closely, you will see I have never claimed that this is a “secular” organization; the only word I have used is alternative, denotatively meaning “available as another possibility”. And yes I do know the meaning of the word secular *smile*.
In PN’s mission at ProjectNur.org, the only mention of the word secular is here in the GOALS section: “Project Nur aims to create the ground for voices of pluralism of Muslim-Americans and non-Muslim Americans by working with students who are progressive, reformist, liberal, secular, moderate or conservative and without proselytizing and judging Muslims of different thought.” For your clarification, PN invites the voices of all open-minded Muslims and non-Muslims whether he/she is nonreligious, progressive, reformist, secular, etc.
In reference to your comment on the Suffolk Voice, PN can be “devoid of religious underpinnings” in the sense that there will be no religious rulings made, and the chapters will not provide a religious agenda. This project’s raison d’être is to support human rights, positive social change, and celebrate and exchange the cultural identities of students whether they are religious or not.
To address your third point, I spoke to Salaheddine before this article came out though after his statement was taken. He had heard of PN on other campuses and that it is a secular organization. Once again, there is simply and technically no claim of secularity by PN or myself. However, just as an organization of only female students can exist without a feminist agenda, an organization that takes a focus on promoting a non-monolithic perception of Muslims can be nonreligious.
The last quote of this article was supposed to be that “while there is one religion of Islam, there are a plethora of cultures with their own perception and practices related to the religion…” This is the exploration of exactly that.
It’s interesting how people can reduce Muslims to the Mullah syndrome (that for someone to be a Muslim, you need to pray five times a day and conform to a certain stereotype). Your view of Islam as a “totalitarian system” including specifics such as the “the prohibition of certain images” (feel free to research Shiite practices and even http://en.wikipedia.org/wiki/Depictions_of_Muhammad) not only does a grave injustice to the complex and unbelievably diverse reality of Muslim communities here and around the world but Muslim thought as well. You misunderstand what is being Muslim.
Muslim culture is multifaceted and includes a wide spectrum of members.. Take for example Tatar Russia, where religion and culture can exist independent of one another. There are many Muslims who are tired of being reduced to such stereotypes, for example the Bosnian community right here in Boston who do not fit the impression you depict. Or Chinese Muslims (Hui Muslims in China) who have synthesized parts of Confucianism in their practice. These are not new movements, these communities and perspectives have existed for a long time… and your stereotype is precisely the image problem that is observed outside the Muslim community and reenforced by many within.
As an American, I’m using my rights within this pluralistic society to redefine what it means to be a Muslim by challenging monolithic perceptions such as yours and exposing Islam’s ever expansive and evolving community; one that I personally believe was always intended.
An example of one of the events PN has done (which has not been highlighted by other organizations) includes a celebration of Nowrouz, the new year observed by Iranians and ethnic groups such as the Turks, Albanians, and Bosnians. This represents a distinct cultural aspect of Muslims in certain regions. I hope to bring to campus such events that may not be found in certain student organizations, such as a discussion of Interfaith relationships which is a taboo subject for most Muslims but it is a REALITY.
Here is some food for thought: if a Muslim drinks alcohol and fasts and another Muslim doesn’t drink alcohol but doesn’t fast, who is “secular” and who is “Muslim?”
You are welcome to discuss come to our meetings or discuss this with me further. My email is [email protected].
Louis Rocco • Feb 25, 2010 at 9:40 pm
Jihath,
Thank you for responding to my original post. I would like to respond to and rebut some of your statements.
First, you are correct, you did not say Project NUR was either “faith-centered” or “secular”, the Journal did. It appears that it is Shoshana who does not understand the difference between or definition of faith and secular. My apologies on that point, I will make sure to do extra research before trusting in what the Journal says.
Second, regarding the lack of “religious underpinnings” in Project NUR. I have to disagree with you on this one, I do not see how an organization which runs out of the American Islamic Congress and emphasizes the fact that it seeks to correct misconceptions about Islam and Muslims can be totally devoid of religious underpinnings. I do not know what your definition of “underpinnings” is, but as I understand the word, underpinnings means “a foundation or basis”. I certainly agree that it is possible for Project NUR to refrain from making any religious judgments or rulings, but not from being devoid of religious underpinnings, because without the foundation (or underpinnings) provided by Islam, there would be no Muslims and no Project NUR. In this case, definitions do matter.
Third, if, as you say, “This project’s raison d’être is to support human rights, positive social change, and celebrate and exchange the cultural identities of students whether they are religious or not,” then why not simply join the Suffolk chapter of Amnesty International? They share a similar “raison d’être” with Project NUR.
Fourth, regarding this statement: “just as an organization of only female students can exist without a feminist agenda, an organization that takes a focus on promoting a non-monolithic perception of Muslims can be nonreligious”. It is absolutely true that the characteristics of the members of a group do not determine that group’s purpose or agenda. I cannot stress enough, however, that without the religion of Islam, there would be no Muslims and no Project NUR. This being said, any organization whose purpose is of, pertaining to, or concerned with religion in any way cannot avoid (by definition) being religious. To give an analogous example, without the underpinning of homosexuality, the Rainbow Alliance (as we known it at Suffolk) would not exist. All of their members do not have to be homosexual, but without homosexuality, there would be no members in the first place. Granted, you may not be directly discussing or making judgments on religious doctrine (i.e. what it says in the Koran, Bible, etc.), but you are discussing matters which sprout directly and indirectly from those doctrines.
Fifth, I would like to apologize for stereotyping Islam as a faith which does not permit depiction of the Prophet Mohammad. There are, however, still some tenets of Islam which are severely unjust, unequal and frankly, verging on totalitarian. Particularly concerning is the Koran’s position on women. Some of the highlights include:
“And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them.” 2:228
“Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them.” 4:34
“And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands…” 24:31
Sixth, I do not disagree with you on the fact that different cultures practice the same religion differently. If Project NUR wishes to explore the different ways that Chinese, Russian, African, North and South American, Australian, etc. Muslims practice their faith, than I wish you the best of luck. This is a worthwhile, enriching goal for an organization.
Seventh, as to “Islam’s ever expansive and evolving community”. I have no doubt that Islam is expanding and evolving into new, previous unexplored communities and ethnic groups. I hope you agree, however, that while the community of Muslims may expand and evolve, the doctrine of all Muslims (Islam) does not. Islam is no different from any other religious faith in that it does not consider or adopt new evidence. The entire basis of Islam, Christianity and Judaism is found in their respective holy books, which are considered the dictated word of an omnipotent, omniscient, omnipresent god who is perfect in every way. All Muslims believe that the Koran is the word of god revealed to the Prophet Mohammad by the archangel Gabriel, so it must be perfect. To say otherwise, or to say that god missed something which has just recently come to light, is to doubt the infallibility of god, and if god is fallible, then what separates it from human beings? This is a point for another discussion, however, and I will get back to responding to your argument.
Eighth, in response to your food for thought. Both are clearly still Muslim, it is just that some Muslims choose to follow the rules and regulations of their faith more casually than others. Make no doubt, Christians and Jews are no different in their lack of adherence to their respective creeds. I do not think the majority Jews believe all homosexuals should be put to death, like the Book of Leviticus demands, or that the majority of Christians believe that all homosexuals are denied access to heaven, like First Corinthians claims. In the case of your two hypothetical Muslims, they both probably realized that adhering to the more extreme, totalitarian rules of Islam was unnecessary to their overall happiness.
Finally, and perhaps most importantly, where exactly are you from? I do not believe “Oklama” is a location on Earth. Are you from Oklahoma?
Once again, thank you for your well thought out, level-headed response. Although those reading our dialogue may not realize it, we are engaged in an intellectually challenging conversation which takes quite a bit of skill. For this, I respect you. I look forward to having similar discussions with you and Project NUR in the future.
Take care,
Louis Rocco
Louis Rocco • Feb 19, 2010 at 12:59 pm
I would like to address several issues regarding this article:
First off, how can a “faith-centered” club that is an offshoot of the American Islamic Congress honestly claim to be secular? Does Jihath Ghaznavi understand the definition of the word secular? For her sake, and for the sake of those who are unaware, secular means “of or pertaining to worldly things or to things that are not regarded as religious, spiritual, or sacred” or more simply “not pertaining to or connected with religion”. Secular and secularism are antonyms, if not enemies, of faith and religion. These indisputable definitions make Jihath’s claim that Project NUR is or can be secular absolutely ludicrous. Project NUR claiming to be a secular organization is like the Christian Coalition claiming to be a secular organization. Although their goals may be different, they are both based on a particular religious faith without which there would be no organization in the first place.
Second, can somebody please explain where “Oklama” is? If not, can someone please remind Shoshana to spell check her articles before she submits them.
Third, Salaheddine Litim is absolutely right when he says “there is no such thing” as secular Islam, it is an oxymoron. He is also correct when he claims that one cannot separate Islam from culture, which includes (but is not limited to) politics, food habits and choices, dress codes, gender roles and relations, and artistic expression (i.e. the prohibition of certain images). Now, why anybody would voluntarily submit to such a totalitarian system which seeks to regulate and control nearly every aspect of one’s life (let’s not forget Christianity and Judaism) is beyond the point and beyond my comprehension. It remains, however, that without Islam and its holy texts, there would be no Muslims, the adherents of Islam, and therefore, no Muslim culture.
Let me make one thing perfectly clear, I have no problem with what Project NUR is trying to achieve. I believe advancing human, civil and women’s rights, promoting a more moderate form of Islam, and discussing issues facing Muslims and Islam in general is a legitimate, worthwhile purpose.
My problem is that a “faith-centered” club acting as “an alternative voice for Mulsims”, whose main goal is “mobilize moderate Muslims” is claiming to be something it is not. If Jihath Ghaznavi truly wants to join a secular organization advancing the cause of human, civil and women’s rights, she need look no further than the Amnesty International club recently founded at Suffolk. Otherwise, own up to what you truly are, a religious organization, because to claim otherwise is dishonest.