So born in MI to Indian-Pakistani Muslim parents 32 years ago. From age 2 to college age (17-18?) spent in Jeddah SA. Then to George Washington University. Started as Hillary's intern in 1996 - which means at age 21. Doubtless her first and only job. The wording of the articles on her is "attended George Washington University" - did she graduate? If so, why "attended"? If her father was a Muslim scholar and her mother a professor in SA (which means teaching young women), where does the money for all the designer clothes come from - do professors make that much in SA? Perhaps her parents taught people from wealthy families and she was educated with and grew up with that class. So maybe she is being helped by a generous Saudi patron or patrons. For all we know, the Saudi embassy could be supplementing her income. The Saudi government is known to spread money around - a young woman raised in SA with prominent friends and on the First Lady (later Senator's) staff could easily be helped out, I'd guess.
Note the question marks below. Also the wording of her "actual duties" is interesting.
Name: Huma Abedin
Office Location: HQ
Dept: ?
Title: Traveling Chief of Staff
Actual Duties: "Hillary's beautiful, enigmatic "body person," spends nearly every waking minute with Hillary and so has the best sense of her daily rhythms and routines." (From New York Magazine, News & Features, "Hillary Control" by Michelle Cottle)
Reports To: ?
Home City: Washington, DC
Education: ?
Previous Work: ?
Associations: ?
Publications and Speeches: ?
Biographical Info: Started at the White House as an intern 10 years ago.
Current Mood: Optimistic and fully committed to the campaign!
Gender:F
otb.huffingtonpost.com
Looks like her father was Syed Zainul Abedin (1928-1993), who (probably taught and) published at Western Michigan University in Kalamazoo in the 1970's. He shows up as an author of things like this:
An Emerging Identity of the Indian Muslims
Christian-Muslim Relations
Christian-Muslim Relations by Munawar Ahmad Anees, Syed Z. Abedin, and Ziauddin Sardar (Paperback - 1991)
Muslim Minorities in the West by Ziauddin Sardar and Syed Z. (ed.) Abedin
He is mentioned in this article from Aug.-Sept., 1993:
..............................
In our situation, i.e., for those living in Canada and other Western countries, I offer this advice to you in the words of the late Dr. Syed Z. Abedin, a devout Muslim, with the deepest love for Islam and Muslim minorities, who has passed away only three months ago in the month of Zilhaj. He was the Director of the Institute of Muslim Minority Affairs and the Chief Editor of the Journal of that Institute. Professor Akbar S. Ahmed has recently paid tribute to the high quality and calibre of the journal as "one of the most serious academic journals" (dealing with minority issues) in his book and even more recently in his BBC documentary series 'Living Islam.'(46)
I quote: "In the matter of gathering information and seeking solutions to minority problems, it is also absolutely essential for the Urnmah to realize that minority living is a two-way street. You talk and you listen. You take, but you also give. You respect first and then you gain respect and attain credibility- and dignity. There cannot, absolutely cannot, be any discussion of minority problems with only one side present. Dialogue is the essence even of dawah. It needs above all moral courage of the highest Islamic order, especially in present times when religious and political polarization has reached lethal proportions." [46]
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46. Syed Z. Abedin, "A Word About Ourselves," Journal Institute of Muslim Minority Affairs, Vol. XII (1), London, U.K.: Institute of Muslim Minority Affairs, 1991.
muslim-canada.org
He's mentioned here as well:
.......
The voice of the Muslims living as minorities: missionary instead of political Islam
Here we shall draw attention to the voices of two Muslim Indians - Syed Zainul Abedin (1928-1993) and Maulana Wahiduddin Khan (b.1925) - whose thought was first shaped in the Republic of India, the home to the numerically largest Muslim minority in the world, a minority however, which comprises not more than 12 percent of the overall Indian population.
Both, the all too early deceased Dr. Syed Z. Abedin as well as Maulana Wahiduddin Khan grew up in undivided India. In their college and university days they experienced the passionate ideological and political disputes of the fight for independence of India and for, respectively against, the creation of a decidedly Muslim, and later Islamic, state of Pakistan. The development of the thinking of these two scholars was shaped by such far-reaching and decisive questions as e.g. the relationship of Islam to the modern - from the point of view of culture and of religion plurally composed and secularly constituted - national state; how Muslim could thrive as a minority within a democracy that, by definition, is largely ruled by majorities; how Muslims would relate to the caste system (perceived as structurally-cemented and religiously-justified injustice).
After studies at Aligarh Muslim University Zaiunul Abedin was close to the "Jama´at-i Islami-i Hind" and later in the United States, which he took during his student years in Philadelphia as his country of adoption, he became in the early 1980's councilor of the "Rabitat al-'Alam al-Islami" (Mecca). He established the "Institute for Muslim Minority Affairs" in Jeddah with a branch in London and founded and directed for many year its important organ, the "Journal of the Institute of Muslim Minority Affairs". Abedin´s thought merits to be kept alive, because he emphasized in prophetical foresight the fundamental fact that today at least every fifth citizen of the world is Muslim and a third of the total number of Muslims live in non-Muslim states. Abedin was concerned with bringing the problems of this growing third of the Muslims that by now lives world-wide in minority situations, into the forefront of the consciousness not only of the Muslims but of all those who today and in future reflect about Islam.
The most important element of the minority situation for Muslims is that they have to live under non-Muslim jurisdiction, in a society, in which Islam is not the predominant religion or culture and in which, therefore, there does not exist positive incentives for the growth and strengthening of Islamic values and norms, and also, in which Islamic identity is in danger of being lost if the Muslim community as a whole fails to make a constant and intelligent effort to the contrary. Ultimately, Abedin is convinced, only an effective revival of the original qur'anic umma-consciousness will be able to secure the long-term well-being of Muslims in this new world-wide situation; this in explicit contrast to the vision and the basic aims of the pan-Islamic movement, which ultimately aims for an world-wide Islamic state.
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