The topic of Politics in Islam is often ends up in complex dialogues of Islamic apologetics where the main purpose seems to fall in defending Islam and proving how Islam and democracy are compatible. I have decided to approach it this time with a slightly different approach, since I don’t feel any need to either apologize or justify my religion or justify its position within politics.
“The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah, murabbi - teacher, Qadi - Chief Justice, Head of the nation and Imam of the ummah. The Khulafa' al Rasyidun - the rightly guided leaders who succeeded him were also politicians following the Sunnah - way of the Prophet, establishing just administration, practising ihsan - the betterment of good and providing the leadership of 'ilm - knowledge and Iman - belief.” Fiqh al-Dawlah, Yusuf al Qaradawi
This is where I begin and end my assertion that Islam and Politics is inseparable, as Islam is a complete and functional system of life. To consider that we should deviate from such practice is tantamount to an act of disbelief, because the only purpose to deviate from the standard and accepted practice of our Prophet and the Rightly Guided Caliph’s after him is because one believes that Islam is somehow incomplete or fallible.
“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion” Surah Al Maeda (5:3)
The synthesis of spirituality and government is built upon the foundation of Tawhid, the unity of Allah. Tawhid, the cornerstone of Islam lays down the ideology of unity, not just in the unity of Allah but the unity within life itself. The fact is that we cannot break apart and compartmentalize the aspects of our lives, because those different aspects are what make us up as a whole. Once we accept this fundamental belief, and truly understand its implication, it is impossible to see Islam as anything other than the most central principle of their lives, that which is inseparable from all else, and that which brings together all other aspects to make the whole.
Islam has laws to govern economics, social justice and even war. As mentioned earlier, the concept of Tawhid, present the idea of unity, and this idea lets us understand that we cannot neglect our spiritual side while functioning in the physical side. We must make sure our whole being is being represented by those who govern us, not just one aspect of who we are. Alama Iqbal once wrote “Take religion (morality) away from politics and you have despotism,for religion is the source of all morality, individual and collective.”
It is easy to be caught up in today’s era of apologetic dialogue, to be drawn into the false perception of today’s governments, I understand this, but it takes a truly dutiful person, to not only recognize the superiority of Islam over all else, but to adhere to the very foundations of what Islam gives us and follow the examples set before us by some of the greatest men in history. We have the ideal model put forth in straightforward, and easy to understand examples from our Prophet (SAW) as revealed by Allah, and in his companions, the Rightly guided Caliph who came after him, it is now up to us to follow these examples, and stop making excuses.
Thursday, June 16, 2011
Wednesday, June 01, 2011
Politics in Islam I
Separation of Church and State
Today’s contemporary thought is that there must be a separation of church and state to be considered a modern, progressive democracy. The presumption is that one’s religion should be personal and not something that affects or is forced on others. The inherent problem with this ideology is that people do not separate their lives from their religion, and thus their religion affects every other aspect of their life.
Simply put, people are more likely to vote for people of a similar background as themselves. Why would one consider a person’s religion when electing a public official? Because people assume that a person, who shares the same religion, will share the same values, the same values they hold to be true, and correct. The same values they use to govern their own lives, and thus they are in fact encouraging the cooperation of church and state, not the separation.
The US Congress is comprised of 535 members, and all but 13 are of a Judeo-Christian background. In general, the percentage of elected officials is similar to the percentage of population of the backgrounds of their particular faiths; Christians tend to be slightly higher (Catholics 29.2% represented to 23.9% population, Protestants 56.8% to 51.3%), others are significantly higher (Jews 7.3% represented to 1.7% population), some significantly lower (Unaffiliated 0% represented to 16.1% population) and all others slightly lower (Muslims 0.4% represented to 0.6%, Buddhist 0.6% to 0.7%). What this suggests is that religion is very important to people, and to those they elect; as a majority Christian population, America only recognizes only Christian religious holidays (Christmas and Easter).
Laws of Morality
While some laws are understandably universal such as crimes directed against other individuals, other laws tend to be morally identifiable. The concepts of crimes against others, such as murder or theft, are almost all universally recognized (killing someone for no reason is condoned in any land) and as such cannot be considered laws of morality. Restriction on the number of wives one can have, public nudity, age of consent and many other laws may directly infringe on the religious freedoms of other religions, that are based on a conservative Judeo-Christian perspective are considered morally inspired laws.
All such laws cannot be universal if they differ vastly from location to location. Europeans tend to much more freely accepting of nudity, the legal drinking age in Europe also tends to be significantly lower than in America. Even in America, issues such as age of consent are decided on a state by state basis.
From country to country and place to place laws based on morality tend to mirror the religious perspectives of the majority of the population. Religiously conservative countries or states will tend to have (or propose) laws based on their ideological views, whereas more liberally oriented ones tend to promote fewer of such laws, however, regardless of their conservative or liberal views, all states, and in fact all countries around the world have laws based on morality. Now one must ask, where does one learn their morality from? By far and away the majority of people take their moral perspective from their religious beliefs, and as such it is clear how religious belief will determine not only their own personal direction, but through elected officials, will determine the direction of those around them.
Today’s contemporary thought is that there must be a separation of church and state to be considered a modern, progressive democracy. The presumption is that one’s religion should be personal and not something that affects or is forced on others. The inherent problem with this ideology is that people do not separate their lives from their religion, and thus their religion affects every other aspect of their life.
Simply put, people are more likely to vote for people of a similar background as themselves. Why would one consider a person’s religion when electing a public official? Because people assume that a person, who shares the same religion, will share the same values, the same values they hold to be true, and correct. The same values they use to govern their own lives, and thus they are in fact encouraging the cooperation of church and state, not the separation.
The US Congress is comprised of 535 members, and all but 13 are of a Judeo-Christian background. In general, the percentage of elected officials is similar to the percentage of population of the backgrounds of their particular faiths; Christians tend to be slightly higher (Catholics 29.2% represented to 23.9% population, Protestants 56.8% to 51.3%), others are significantly higher (Jews 7.3% represented to 1.7% population), some significantly lower (Unaffiliated 0% represented to 16.1% population) and all others slightly lower (Muslims 0.4% represented to 0.6%, Buddhist 0.6% to 0.7%). What this suggests is that religion is very important to people, and to those they elect; as a majority Christian population, America only recognizes only Christian religious holidays (Christmas and Easter).
Laws of Morality
While some laws are understandably universal such as crimes directed against other individuals, other laws tend to be morally identifiable. The concepts of crimes against others, such as murder or theft, are almost all universally recognized (killing someone for no reason is condoned in any land) and as such cannot be considered laws of morality. Restriction on the number of wives one can have, public nudity, age of consent and many other laws may directly infringe on the religious freedoms of other religions, that are based on a conservative Judeo-Christian perspective are considered morally inspired laws.
All such laws cannot be universal if they differ vastly from location to location. Europeans tend to much more freely accepting of nudity, the legal drinking age in Europe also tends to be significantly lower than in America. Even in America, issues such as age of consent are decided on a state by state basis.
From country to country and place to place laws based on morality tend to mirror the religious perspectives of the majority of the population. Religiously conservative countries or states will tend to have (or propose) laws based on their ideological views, whereas more liberally oriented ones tend to promote fewer of such laws, however, regardless of their conservative or liberal views, all states, and in fact all countries around the world have laws based on morality. Now one must ask, where does one learn their morality from? By far and away the majority of people take their moral perspective from their religious beliefs, and as such it is clear how religious belief will determine not only their own personal direction, but through elected officials, will determine the direction of those around them.
Wednesday, February 17, 2010
Banu Qurayza – Massacre or Myth
Who Were Banu Qurayza?
Before the Prophet of Islam arrived in Medina there were primarily two groups in Medina, the Jews and Pagans. The Jews were subdivided into three clans, the Banu Qainuqa, Banu Nazir and Banu Quraiza. The other inhabitants of the town were the Aws and Khazraj. Of the two chief clans of the Jews, the Quraiza were the allies of the Aws, while Banu Nazir joined the Khazraj. Fighting frequently broke out between the Aws and the Khazraj , and their Jewish allies however once the Muhammad (SAW) arrived in Medina the Aws and Kharzaj both converted to Islam.
In an effort to unite the city in peace, the Prophet Muhammad drafted the Covenant of Medina (mithaq-i-Medina) in 622 CE, whose general terms were - Muslims and Jews shall live as one people, each one of the parties shall keep to its own faith, and neither shall interfere with that of the other. In the event of a war with a third party, each was bound to come to the assistance of the other, provided the latter were the aggrieved and not the aggressors. In the event of an attack on Medina, both shall join hands to defend it and peace, when desirable, shall be made after consultation with each other.
Battle of the Trench (Ghazwah al-Khandaq)
In 627, the Quraish (the chief aggressors towards Muhammad) decided to go against the Prophet Muhammad once again, after failing at the battles of Badr and Uhud. The level of duplicity in which Banu Qurayza dealt with these circumstances varies with reports, but whether or not it was responsible for instigating the confrontation between the Quraish and Muhammad or merely betrayed the Prophet they did openly align themselves with the Quraishi campaign . This act of treason was designed to encompass the Muslims in battles on all sides, one that would eventually fail them.
This incident if often recounted as the mass slaughter of between 800-1000 ‘innocent’ Jews, and is given credence as being documented by a Muslim historian. The events are often twisted and manipulated, however, when one looks deeper it becomes clear that there were extenuating circumstances.
Documentation – Questionable Methodology
This incident is primarily noted, or cited as recorded in Sirah Rasul Allah (Sīrat Nabawiyya) by Ibn Isḥaq (Muḥammad ibn Isḥaq ibn Yasār, 704-767 CE). While this work has been lost it has been recounted, at least in recensions, by that of Ibn Isḥaq’s student Ziyad al-Bakka’i (which has also been lost) and that of Ibn Hisham (Abu Muhammad 'Abd al-Malik bin Hisham) whose work had been based upon the work of Ziyad al-Bakka’i; Ibn Hisham’s recounting is the only version to have survived and subsequently has become the basis for any editions of Sīrat Nabawiyya by Ibn Ishaq.
Before we enter into discussion regarding the events surrounding Banu Qurayza we must approach this from the view of Islamic sciences. In the Islamic sciences (such as Hadith collection) there are very clearly defined and stringent rules regarding authenticity, and the validity of the isnad (chain of narration) was based upon these rules. While these rules were meticulously followed by some (most famously by the likes of Al-Bukhari and Muslim) it was not followed by all, which is why there are varying classifications of hadith based on their isnad.
"A Sahih hadith is the one which has a continuous isnad, made up of reporters of trustworthy memory from similar authorities, and which is found to be free from any irregularities (i.e. in the text) or defects (i.e. in the isnad)." As defined by Ibn al-Salah
Since the writing of Sirah (history) did not have to meet the same standards that hadith or fiq (jurisprudence), the collection of its sources did not require the same standards of verification and consequently the Sirah itself could not be classified as sahih as hadith are. While the intentions of Ibn Ishaq may have been good, the veracity of his work can be called into question, in particular his use of questionable sources. This use of questionable sources was openly condemned by one of the most well known mujtahid (authoritive Jurist), and author of al-Muwatta, Imam Malik ibn Anas who called him unequivocally a liar and an impostor . Later scholars such as Ibn Hajar and Ibn Taymiyyah also spoke out against the work of Ibn Ishaq due to his use of questionable or spurious narrators. The validity of many of the hadith and stories relayed by Ibn Ishaq have been called into question due to lack of source material or chain of narration. Further complicating the issue is that Ibn Hisham’s work is based upon that of al-Bakka’i who had been viewed as an unreliable or weak narrator by Abu-Hatim, Al-Nasa’i, and even Ibn-Madini (the teacher of al-Bukhari).
There are other issues which arise upon closer inspection of ibn Ishaq’s sira and the subsequent retelling of it, most notably “There never existed a unified text for the traditions of ibn Ishaq to which the transmitters and later authors could have referred” because ibn Ishaq often delivered them orally according to Sadun Mahmud al-Samuk. This led to different people taking different aspects of his work and creating their own; notably, besides al-Bakka’i’s recension used by ibn Hisham, there was that of Salama al-Fadl al-Razi used by Tabari. Having noted the potential for errors, we cannot however overlook the fact that Ibn Ishaq was known to have relied primarily on the descendants of Banu Qurayza for details of the prophets campaign against them as handed down by their forefathers, causing Ibn Hajar to then reject the stories in question in the strongest terms: "such odd tales as the story of Qurayza and al-Nadir"
In a more generally historical perspective one can look at the allegations made regarding this incident and wonder why an incident of this caliber was not preserved. The significance of such an act, and its implications would be indelibly inscribed in the works of Muslim and Jewish historians alike; instead it was preserved primarily in the questionable integrity of one persons work. Having firmly established the qualifications of the very foundation of which the story of Banu Qurayza has been built, let us now turn our attention to the actual events in terms of Islamic precedence.
The Islamic Perspective of Banu Qurayza
From the Islamic point of view, the issue of Banu Qurayza was addressed only 3 times, which we will examine now:
Noble Quran Surah Al-Ahzab (33:25-26)
And Allah turned back the unbelievers for all their fury: no advantage did they gain; and enough is Allah for the believers in their fight. And Allah is full of strength, able to enforce his will. And those of the people of Al-Kitab who aided them Allah did take them down from their strongholds and cast terror into their hearts, so that some you slew, and some you made prisoners.
Sahih Al-Bukhari (Volume 5, Book 59, Number 443)
Narrated 'Aisha: When the Prophet returned from Al-Khandaq (i.e. Trench) and laid down his arms and took a bath, Gabriel came and said (to the Prophet ), You have laid down your arms? By Allah, we angels have not laid them down yet. So set out for them." The Prophet said, "Where to go?" Gabriel said, "Towards this side," pointing towards Banu Quraiza. So the Prophet went out towards them.
Sahih Muslim (Book 019, Number 4370)
It has been narrated on the authority of A'isha who said: Sa'd was wounded on the day of the Battle of the Ditch. A man from the Quraish called Ibn al-Ariqah shot at him an arrow which pierced the artery in the middle of his forearm. The Messenger of Allah (may peacce be upon him) pitched a tent for him in the mosque and would inquire after him being in close proximity. When he returned from the Ditch and laid down his arms and took a bath, the angel Gabriel appeared to him and he was removing dust from his hair (as if he had just returned from the battle). The latter said: You have laid down arms. By God, we haven't (yet) laid them down. So march against them. The Messenger of Allah (may peace be upon him) asked: Where? He pointed to Banu Quraiza. So the Messenger of Allah (may peace he upon him) fought against them. They surrendered at the command of the Messenger of Allah (may peace be upon him), but he referred the decision about them to Sa'd who said: I decide about them that those of them who can fight be killed, their women and children taken prisoners and their properties distributed (among the Muslims).
From the Quran we have only a very brief mentioning of the subject, and in it we learn nothing of slaughtering the masses, on the contrary, we actually see the word of Allah stipulate only “so that some you slew, and some you made prisoners.” which can in no way be seen as an endorsement for mass slaughter.
Once the view is shifted towards the hadith one will notice that of the only two hadith available referencing of Banu Qurayza incident, one mentions nothing of killing leaving just one reference towards the punishment faced by the tribe. This hadith as related in Sahih Muslim refers to the punishment as “that those of them who can fight be killed, their women and children taken prisoners and their properties distributed (among the Muslims)”
The punishment at first glance seems brutal, and would tend to lead credence to the stories of a wholesale slaughter, however there is more to this below the surface. When the enemy had surrendered, the Prophet of Alah did not immediately saly them all. Instead it was asked of the Jewish leader, “Will you be satisfied, o Aus, if one of your own number pronounces judgement on them? When they agreed he said that Sa'd b. Mu'adh was the man” The significance behind this was simple, Sa’ad b. Mu’adh was a Jewish convert to Islam. As a former Jew, Sa’ad knew the Jewish law and according to al mithaq-i-Medina Jewish law dictated the Jewish community, which meant handing down a sentence in accordance with Jewish law:
Deuteronomy 20: 12-14
“And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee”
If in fact this event happened as described, perhaps the fact that this was a application of Jewish law on a Jewish community for the crimes of treason, may well explain why this incident was not recorded or preserved by other contemporary scholars, nor does it offer precedence in Islamic jurisprudence. An incident of this magnitude, had it been truly the deaths of nearly a thousand people, surely would have either had precedence or set it however the contrary is actually presented by Islam:
Noble Quran Surah Al’An’am (6:164)
“Say: "Shall I seek a lord other than Allâh, while He is the Lord of all things? No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another. Then unto your Lord is your return, so He will tell you that wherein you have been differing."
Amongst the reasons that this account of Banu Qurayza can clearly be refuted are:
1.) As stated above, the authority of Islam, al Quran clearly states the rule in Islam is to punish only those who were responsible for the sedition.
2.) Qur'anic refence to this event is minimal. An event of magnitude would have surely been expounded upon for matter of jurisprudence.
3.) Had this slaughter actually happened, jurists would have adopted it as a precedent. In fact exactly the opposite has been the case. The attitude of jurists, and their rulings, have been more according to the Qur'anic rule in the verse, "No soul shall bear another's burden."
4.) In the story of Qurayza specific people were named as having been put to death, thus it is a reasonable conclusion that those were the ones who led the sedition and who were consequently punished - not the whole tribe.
5.) The veracity of the work must come under scrutiny after the authenticity of such events, and the integrity of the authors or their work has so clearly been shown to have substandard quality.
While there are numerous other reasons to refute this account of the Banu Qurayza, I will simply leave off with the fact that nowhere before, or after has such an event happened. The very idea of such an event is diametrically opposed to the principles of Islamic justice. In the end there will be those who continue to perpetuate a story of hate and violence, to further their own virulent ideologies and promote hate and fear, and there will be those who fight such malicious intent. I hope this information will rest in the latter category.
Before the Prophet of Islam arrived in Medina there were primarily two groups in Medina, the Jews and Pagans. The Jews were subdivided into three clans, the Banu Qainuqa, Banu Nazir and Banu Quraiza. The other inhabitants of the town were the Aws and Khazraj. Of the two chief clans of the Jews, the Quraiza were the allies of the Aws, while Banu Nazir joined the Khazraj. Fighting frequently broke out between the Aws and the Khazraj , and their Jewish allies however once the Muhammad (SAW) arrived in Medina the Aws and Kharzaj both converted to Islam.
In an effort to unite the city in peace, the Prophet Muhammad drafted the Covenant of Medina (mithaq-i-Medina) in 622 CE, whose general terms were - Muslims and Jews shall live as one people, each one of the parties shall keep to its own faith, and neither shall interfere with that of the other. In the event of a war with a third party, each was bound to come to the assistance of the other, provided the latter were the aggrieved and not the aggressors. In the event of an attack on Medina, both shall join hands to defend it and peace, when desirable, shall be made after consultation with each other.
Battle of the Trench (Ghazwah al-Khandaq)
In 627, the Quraish (the chief aggressors towards Muhammad) decided to go against the Prophet Muhammad once again, after failing at the battles of Badr and Uhud. The level of duplicity in which Banu Qurayza dealt with these circumstances varies with reports, but whether or not it was responsible for instigating the confrontation between the Quraish and Muhammad or merely betrayed the Prophet they did openly align themselves with the Quraishi campaign . This act of treason was designed to encompass the Muslims in battles on all sides, one that would eventually fail them.
After the siege
ended, the Quraish defeated again, Banu Qurayza submitted to the Prophets
judgement for betraying the Muslims and going against virtually every principle
outlined within the Covenant of Medina. The
tribe of al Aus (al-Aws) stepped forward on behalf of their former allies (The
Battle of Buath) and asked for the same favor the Prophet had shown Banu Qaynuqa when Abd-Allah ibn Ubayy ibn
Salul. An ally of Banu Qaynuqa and member of Banu Khazraj as well as being an prominent
and influential leader in Medina, Abd-Allah ibn Ubayy ibn Salul
pleaded for leniency for Banu Qaynuqa. The
leader of al-Aus was asked “Will you be satisfied, o Aus, if one of your own
number pronounces judgement on them? When they agreed he said that Sa'd b.
Mu'adh was the man...Sa'd said, Then I give judgement that the men should be
killed, the property divide, and the women and children taken as captives"This incident if often recounted as the mass slaughter of between 800-1000 ‘innocent’ Jews, and is given credence as being documented by a Muslim historian. The events are often twisted and manipulated, however, when one looks deeper it becomes clear that there were extenuating circumstances.
Documentation – Questionable Methodology
This incident is primarily noted, or cited as recorded in Sirah Rasul Allah (Sīrat Nabawiyya) by Ibn Isḥaq (Muḥammad ibn Isḥaq ibn Yasār, 704-767 CE). While this work has been lost it has been recounted, at least in recensions, by that of Ibn Isḥaq’s student Ziyad al-Bakka’i (which has also been lost) and that of Ibn Hisham (Abu Muhammad 'Abd al-Malik bin Hisham) whose work had been based upon the work of Ziyad al-Bakka’i; Ibn Hisham’s recounting is the only version to have survived and subsequently has become the basis for any editions of Sīrat Nabawiyya by Ibn Ishaq.
Before we enter into discussion regarding the events surrounding Banu Qurayza we must approach this from the view of Islamic sciences. In the Islamic sciences (such as Hadith collection) there are very clearly defined and stringent rules regarding authenticity, and the validity of the isnad (chain of narration) was based upon these rules. While these rules were meticulously followed by some (most famously by the likes of Al-Bukhari and Muslim) it was not followed by all, which is why there are varying classifications of hadith based on their isnad.
"A Sahih hadith is the one which has a continuous isnad, made up of reporters of trustworthy memory from similar authorities, and which is found to be free from any irregularities (i.e. in the text) or defects (i.e. in the isnad)." As defined by Ibn al-Salah
Since the writing of Sirah (history) did not have to meet the same standards that hadith or fiq (jurisprudence), the collection of its sources did not require the same standards of verification and consequently the Sirah itself could not be classified as sahih as hadith are. While the intentions of Ibn Ishaq may have been good, the veracity of his work can be called into question, in particular his use of questionable sources. This use of questionable sources was openly condemned by one of the most well known mujtahid (authoritive Jurist), and author of al-Muwatta, Imam Malik ibn Anas who called him unequivocally a liar and an impostor . Later scholars such as Ibn Hajar and Ibn Taymiyyah also spoke out against the work of Ibn Ishaq due to his use of questionable or spurious narrators. The validity of many of the hadith and stories relayed by Ibn Ishaq have been called into question due to lack of source material or chain of narration. Further complicating the issue is that Ibn Hisham’s work is based upon that of al-Bakka’i who had been viewed as an unreliable or weak narrator by Abu-Hatim, Al-Nasa’i, and even Ibn-Madini (the teacher of al-Bukhari).
There are other issues which arise upon closer inspection of ibn Ishaq’s sira and the subsequent retelling of it, most notably “There never existed a unified text for the traditions of ibn Ishaq to which the transmitters and later authors could have referred” because ibn Ishaq often delivered them orally according to Sadun Mahmud al-Samuk. This led to different people taking different aspects of his work and creating their own; notably, besides al-Bakka’i’s recension used by ibn Hisham, there was that of Salama al-Fadl al-Razi used by Tabari. Having noted the potential for errors, we cannot however overlook the fact that Ibn Ishaq was known to have relied primarily on the descendants of Banu Qurayza for details of the prophets campaign against them as handed down by their forefathers, causing Ibn Hajar to then reject the stories in question in the strongest terms: "such odd tales as the story of Qurayza and al-Nadir"
In a more generally historical perspective one can look at the allegations made regarding this incident and wonder why an incident of this caliber was not preserved. The significance of such an act, and its implications would be indelibly inscribed in the works of Muslim and Jewish historians alike; instead it was preserved primarily in the questionable integrity of one persons work. Having firmly established the qualifications of the very foundation of which the story of Banu Qurayza has been built, let us now turn our attention to the actual events in terms of Islamic precedence.
The Islamic Perspective of Banu Qurayza
From the Islamic point of view, the issue of Banu Qurayza was addressed only 3 times, which we will examine now:
Noble Quran Surah Al-Ahzab (33:25-26)
And Allah turned back the unbelievers for all their fury: no advantage did they gain; and enough is Allah for the believers in their fight. And Allah is full of strength, able to enforce his will. And those of the people of Al-Kitab who aided them Allah did take them down from their strongholds and cast terror into their hearts, so that some you slew, and some you made prisoners.
Sahih Al-Bukhari (Volume 5, Book 59, Number 443)
Narrated 'Aisha: When the Prophet returned from Al-Khandaq (i.e. Trench) and laid down his arms and took a bath, Gabriel came and said (to the Prophet ), You have laid down your arms? By Allah, we angels have not laid them down yet. So set out for them." The Prophet said, "Where to go?" Gabriel said, "Towards this side," pointing towards Banu Quraiza. So the Prophet went out towards them.
Sahih Muslim (Book 019, Number 4370)
It has been narrated on the authority of A'isha who said: Sa'd was wounded on the day of the Battle of the Ditch. A man from the Quraish called Ibn al-Ariqah shot at him an arrow which pierced the artery in the middle of his forearm. The Messenger of Allah (may peacce be upon him) pitched a tent for him in the mosque and would inquire after him being in close proximity. When he returned from the Ditch and laid down his arms and took a bath, the angel Gabriel appeared to him and he was removing dust from his hair (as if he had just returned from the battle). The latter said: You have laid down arms. By God, we haven't (yet) laid them down. So march against them. The Messenger of Allah (may peace be upon him) asked: Where? He pointed to Banu Quraiza. So the Messenger of Allah (may peace he upon him) fought against them. They surrendered at the command of the Messenger of Allah (may peace be upon him), but he referred the decision about them to Sa'd who said: I decide about them that those of them who can fight be killed, their women and children taken prisoners and their properties distributed (among the Muslims).
From the Quran we have only a very brief mentioning of the subject, and in it we learn nothing of slaughtering the masses, on the contrary, we actually see the word of Allah stipulate only “so that some you slew, and some you made prisoners.” which can in no way be seen as an endorsement for mass slaughter.
Once the view is shifted towards the hadith one will notice that of the only two hadith available referencing of Banu Qurayza incident, one mentions nothing of killing leaving just one reference towards the punishment faced by the tribe. This hadith as related in Sahih Muslim refers to the punishment as “that those of them who can fight be killed, their women and children taken prisoners and their properties distributed (among the Muslims)”
The punishment at first glance seems brutal, and would tend to lead credence to the stories of a wholesale slaughter, however there is more to this below the surface. When the enemy had surrendered, the Prophet of Alah did not immediately saly them all. Instead it was asked of the Jewish leader, “Will you be satisfied, o Aus, if one of your own number pronounces judgement on them? When they agreed he said that Sa'd b. Mu'adh was the man” The significance behind this was simple, Sa’ad b. Mu’adh was a Jewish convert to Islam. As a former Jew, Sa’ad knew the Jewish law and according to al mithaq-i-Medina Jewish law dictated the Jewish community, which meant handing down a sentence in accordance with Jewish law:
Deuteronomy 20: 12-14
“And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee”
If in fact this event happened as described, perhaps the fact that this was a application of Jewish law on a Jewish community for the crimes of treason, may well explain why this incident was not recorded or preserved by other contemporary scholars, nor does it offer precedence in Islamic jurisprudence. An incident of this magnitude, had it been truly the deaths of nearly a thousand people, surely would have either had precedence or set it however the contrary is actually presented by Islam:
Noble Quran Surah Al’An’am (6:164)
“Say: "Shall I seek a lord other than Allâh, while He is the Lord of all things? No person earns any (sin) except against himself (only), and no bearer of burdens shall bear the burden of another. Then unto your Lord is your return, so He will tell you that wherein you have been differing."
Amongst the reasons that this account of Banu Qurayza can clearly be refuted are:
1.) As stated above, the authority of Islam, al Quran clearly states the rule in Islam is to punish only those who were responsible for the sedition.
2.) Qur'anic refence to this event is minimal. An event of magnitude would have surely been expounded upon for matter of jurisprudence.
3.) Had this slaughter actually happened, jurists would have adopted it as a precedent. In fact exactly the opposite has been the case. The attitude of jurists, and their rulings, have been more according to the Qur'anic rule in the verse, "No soul shall bear another's burden."
4.) In the story of Qurayza specific people were named as having been put to death, thus it is a reasonable conclusion that those were the ones who led the sedition and who were consequently punished - not the whole tribe.
5.) The veracity of the work must come under scrutiny after the authenticity of such events, and the integrity of the authors or their work has so clearly been shown to have substandard quality.
While there are numerous other reasons to refute this account of the Banu Qurayza, I will simply leave off with the fact that nowhere before, or after has such an event happened. The very idea of such an event is diametrically opposed to the principles of Islamic justice. In the end there will be those who continue to perpetuate a story of hate and violence, to further their own virulent ideologies and promote hate and fear, and there will be those who fight such malicious intent. I hope this information will rest in the latter category.
Tuesday, July 07, 2009
Umi
I said: Apostle of Allah! to whom should I show kindness?
He replied: Your mother, next your mother, next your mother,
and then comes your father, and then your relatives in order of relationship. - Sunnan Abu Dawud Book 41, Number 5120
Often we hear the word Umi, an affectionate term one uses when referring their mother but how often do we actually take the time to reflect upon whom she really is? The wearer of many hats, she easily slides between roles as needed, seamlessly weaving the threads of the family into an intricate communal cloth of social and familiar stability, providing warmth and comfort for all.
As the foundation of home life she is most often the cornerstone of keeping the household functioning on its day to day basis. A personal chef, a tailor, launderer and maid Umi is the one who does all of those things we take for granted.
The proverbial nurturer Umi acts as a doctor, nurse and counselor mending and fixing our needs at the times we need her most. From the comforting hug, or tender caress she eases our pain and always makes us feel better.
Peacekeeper, gardener, personal shopper her titles go on and on, but in the end there is only one title that encompasses all – Umi. So respect her, love her, and cherish her, because she offers so much in return for so little.
He replied: Your mother, next your mother, next your mother,
and then comes your father, and then your relatives in order of relationship. - Sunnan Abu Dawud Book 41, Number 5120
Often we hear the word Umi, an affectionate term one uses when referring their mother but how often do we actually take the time to reflect upon whom she really is? The wearer of many hats, she easily slides between roles as needed, seamlessly weaving the threads of the family into an intricate communal cloth of social and familiar stability, providing warmth and comfort for all.
As the foundation of home life she is most often the cornerstone of keeping the household functioning on its day to day basis. A personal chef, a tailor, launderer and maid Umi is the one who does all of those things we take for granted.
The proverbial nurturer Umi acts as a doctor, nurse and counselor mending and fixing our needs at the times we need her most. From the comforting hug, or tender caress she eases our pain and always makes us feel better.
Peacekeeper, gardener, personal shopper her titles go on and on, but in the end there is only one title that encompasses all – Umi. So respect her, love her, and cherish her, because she offers so much in return for so little.
Monday, June 22, 2009
France and the Question of Burqa’s
President Nicolas Sarkozy of France recently addressed the French Parliament in a move widely seen as an attempt to bolster his own image. The controversial address was the first time a President has entered Parliament since Napoleon Boneparte did it in 1875 and touched on many topics including the economy, education, and taxes. Interestingly it was the issue of the Burqa which was not only his most volatile, but most impassioned delivery of the address. While saying that “In the republic, the Muslim religion must be respected like other religions." Mr. Sarkozy then declared that "the burqua is not welcome in France. We cannot accept in our country women imprisoned behind bars, cut off from social life, deprived of identity. That is not our idea of maintaining the dignity of women”
What is interesting to me is that Mr. Sarkozy makes assumptions that only the poor, uneducated, and oppressed women wear burqa’s and that somehow they are being forced into this dress presumably by dictator like husbands. It is this methodology of assumption that leads people to assume women who wear short, tight clothes, and make up are inherently promiscuous. Can either of these assumptions be true? My experience has taught me it is somewhere in between. Often women are forced into burqa’s because of societal values hidden in the religious undertones of modest dressings. This however is not to say all women who chose so are forced, just as all women wearing little to no clothing in public are not all inherently promiscuous. It can be said that in both incidents there is truth.
Mohammed Moussaoui, the president of France’s Representative Muslim Council, said he agreed with Mr. Sarkozy’s position on burqas, calling them “an extremely marginal phenomenon.” Adding “When we meet women who wear it, we try to educate them, and explain to them that moderation is a better choice,” however both Mr. Sarkozy and Mr. Moussaoui both have two basic flaws in their perceptions. First of all, it appears that they assume that wearing a burqa is somehow a bad thing, something too be freed of. On the contrary, it can also be something liberating for some women who choose to wear it; gone are the perceptions of inequity based upon looks, gone is the disrespect of lingering stares or the vulgarity of sexual harassment so prevalent in today’s society. Secondly, they make the assumption all women who wear the burqa are being forced to do so, and thus they are seeking to eliminate the choice of these women, forced or not.
In all societies you will find domineering men who seek to control every aspect of their wives lives, and I strongly doubt that simply making them change clothes is going to change the mentality of the men behind the oppression. It is not the women’s fault if they are being forced to wear anything, be it the burqa or the bikini; it is the fault of those who force their beliefs upon them. Until they seek to change the mentality behind such subjugation, and realize it is far more than simply burqas, they will never win the battles they are facing. Oppression and injustice hides in many places, often right in front of you. Until they realize the young girl who are wearing tighter and shorter skirts, and engaging in a variety of illicit behaviors because of societal values and social norms is as much of a victim as the woman being forced to wear the burqa, they will fail in maintaining the dignity of women because of their own hypocrisy. Women should have the freedom of choice, however it is also societies job to uphold those values which best preserve the values of justice and equality.
If you wear a burqa or even a hijab and feel that you are being misrepresented by such labels, please visit http://yourburqa.blogspot.com/ and share with us why you wear it and what it means to you.
What is interesting to me is that Mr. Sarkozy makes assumptions that only the poor, uneducated, and oppressed women wear burqa’s and that somehow they are being forced into this dress presumably by dictator like husbands. It is this methodology of assumption that leads people to assume women who wear short, tight clothes, and make up are inherently promiscuous. Can either of these assumptions be true? My experience has taught me it is somewhere in between. Often women are forced into burqa’s because of societal values hidden in the religious undertones of modest dressings. This however is not to say all women who chose so are forced, just as all women wearing little to no clothing in public are not all inherently promiscuous. It can be said that in both incidents there is truth.
Mohammed Moussaoui, the president of France’s Representative Muslim Council, said he agreed with Mr. Sarkozy’s position on burqas, calling them “an extremely marginal phenomenon.” Adding “When we meet women who wear it, we try to educate them, and explain to them that moderation is a better choice,” however both Mr. Sarkozy and Mr. Moussaoui both have two basic flaws in their perceptions. First of all, it appears that they assume that wearing a burqa is somehow a bad thing, something too be freed of. On the contrary, it can also be something liberating for some women who choose to wear it; gone are the perceptions of inequity based upon looks, gone is the disrespect of lingering stares or the vulgarity of sexual harassment so prevalent in today’s society. Secondly, they make the assumption all women who wear the burqa are being forced to do so, and thus they are seeking to eliminate the choice of these women, forced or not.
In all societies you will find domineering men who seek to control every aspect of their wives lives, and I strongly doubt that simply making them change clothes is going to change the mentality of the men behind the oppression. It is not the women’s fault if they are being forced to wear anything, be it the burqa or the bikini; it is the fault of those who force their beliefs upon them. Until they seek to change the mentality behind such subjugation, and realize it is far more than simply burqas, they will never win the battles they are facing. Oppression and injustice hides in many places, often right in front of you. Until they realize the young girl who are wearing tighter and shorter skirts, and engaging in a variety of illicit behaviors because of societal values and social norms is as much of a victim as the woman being forced to wear the burqa, they will fail in maintaining the dignity of women because of their own hypocrisy. Women should have the freedom of choice, however it is also societies job to uphold those values which best preserve the values of justice and equality.
If you wear a burqa or even a hijab and feel that you are being misrepresented by such labels, please visit http://yourburqa.blogspot.com/ and share with us why you wear it and what it means to you.
Thursday, November 06, 2008
America’s Introduction to Islamic Finance 101 – The Good, the Bad, and the Ugly
With the economic melt down engulfing the American financial markets, a new light has been seen as possibly offering hope. A new ideology in banking and finance has merged in America, or rather a very old system finding a new path in the modern world. With the disturbingly exploitative practices of the mortgage and loan industry America has seen a 57% increase in foreclosures coupled with unemployment rates hitting a 5 year high as well. In just over 20 years we have seen over a 700% increase in the American deficit, with no relief in sight.
One of the options currently being pursued as an avenue of lessening the economic hardships, and offering essential financial services for a growing community of Muslim investors, as well as an increasing segment of ethical/socially conscious investors is “Islamic Financing”. The demand for Islamic Finance has increased dramatically and now accounts for roughly 800 million in assets while growing at around 15% per year, making it a market aspect undeniably in need of closer examination. To this end the Department of Treasury recently scheduled an event to explain in more detail the concepts of Islamic Finance to the most important persons in regards to policy making. The event, entitled “Islamic Finance 101”, was designed to fulfill a specific need:
“To help inform the policy community about Islamic financial services, which are an increasingly important part of the global financial industry. The Department of the Treasury, working with Harvard University’s Islamic Finance Project, will host speakers from academia and industry to share information on the development of Islamic finance, both in the United States and globally. The primary audience of this seminar is comprised of staff from U.S. banking regulatory agencies, Congress, Department of Treasury and other parts of the Executive Branch.”
The Good
In theory, Islamic financial products are aimed at investors who want to comply with the Islamic laws (Sharia) that govern a Muslim's daily life. These laws forbid giving or receiving interest (because earning profit from an exchange of money for money is considered immoral); mandate that all financial transactions be based on real economic activity; and prohibit investment in sectors such as tobacco, alcohol, and gambling. Islamic finance seeks to promote social justice by banning exploitative and deceitful practices. This frees the consumers from such unfair practices like interest (riba) which can often effectively strangle the life out of many business owners, or other such borrowers. This partnership is essential to benefiting the community as a whole since the borrower has responsibilities himself and to the loaner for his success, and the originator of loan has a need to ensure the success of the borrower so that they will see a return on their investment. Together this shared accountability, creates a actual “Working” relationship between the two entities, rather then the traditional parasitic relationship in which the originator of the loan reaps the rewards and benefits of others hard work, while essentially offering very little if any support.
The Bad
While several entities such as the Islamic Development Bank are playing key roles in the development internationally acceptable standards and procedures while strengthening the sector's architecture in different countries, there are still rather large, complex challenges to developing a framework for governing, supervising, and regulating Islamic banks since there is no common approach among countries where Islamic banking exists. Two of the most common approaches are that Islamic banks should be subject to a supervisory and regulatory regime of central banks that is entirely different from that of conventional banks (currently practiced in Yemen and Malaysia). The second main view recognizes the uniqueness of Islamic banks' activities, but favors putting them under the same central bank supervision and regulatory regime as that for conventional banks, with slight modifications and special guidelines (as practiced in Bahrain and Qatar).
Other international institutions that are working to set Sharia-compliant standards include the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI), the Islamic Finance Service Board (IFSB), the International Islamic Financial Market, the Liquidity Management Center, and the International Islamic Rating Agency. As reported by the International Monetary funds quarterly, Finance and Development a number of countries and institutions have adopted accounting standards developed by the AAOIFI, which complement the International Financial Reporting Standards. The IFSB aims to promote the development of a prudent and transparent Islamic financial services industry and provides guidance on the effective supervision and regulation of institutions offering Islamic financial products. The IFSB has recently finalized standards on capital adequacy and risk management, and has made progress in developing standards on corporate governance. Once developed and accepted, these international standards will assist supervisors in pursuing soundness, stability, and integrity in the world of Islamic finance. So while Islamic Banking and Finance are making strides, even breaking new grounds in America, there still remains an arduous task before numerous groups who are independently working on a collective goal.
The Ugly
The Islamic Finance 101 seminar has brought a considerable amount of negative criticism which claims to expose the seditious nature of the Shariah and thus the inherent inequity and contemptuous nature of all things associated with it. This round brings out such notable figures as the embodiment of the Anti-Islamic movement Robert Spencer, as well as his faithful supporters from such groups as Members of the Coalition include Concerned Women for America, ACT for America, Institute for the Study of Islam and Christianity, the Zionist Organization of America, Traditional Values Coalition, Center for Security Policy, Endowment for Middle East Truth, Unity Coalition for Israel, Let Freedom Ring, Christian Solidarity International, Tradition Family & Property Inc., Women United, Jewish Action Alliance, Florida Security Council, Society of Americans for National Existence and the Center for Security Policy.
Under the banner of “The Coalition to Stop Shariah” which claims to speak for peoples of all faiths and political affiliations who “do not want to submit to the jihadist doctrine of Shariah”. Let us take a moment to examine the nature of these peoples of all faiths and political affiliations:
Coalition include Concerned Women for America - The mission of CWA is to protect and promote Biblical values among all citizens - first through prayer, then education, and finally by influencing our society (excerpt from the official mission statement of the CWA)
ACT for America - Create a nationwide network of chapters in order to more effectively inform, educate and mobilize Americans regarding the multiple threats of Islamofascism, and what they can and must do to protect themselves and their country against this determined enemy (from the official mission statement of ACT)
The Institute for the Study of Islam and Christianity (ISIC) is an independent non-profit academic institute, on the cutting edge of the study of Islam, Christianity and Muslim-Christian relations. In the contemporary context of increasing tensions between Islam and the West, we aim to present an objective, robust and rigorous understanding of the relevant issues and their implications for Islamic and western societies. A rather politically safe introduction to ISIC, however if you look a bit further into their director, Dr Patrick Sookhdeo an Anglican priest, you will notice a stream of very anti-Islam themed articles and papers.
The Zionist Organization of America - Since its founding in 1897, the Zionist Organization of America has been fighting for the Jewish people and the Land of Israel. The ZOA is the only organization that documents and exposes Palestinian Arab violations of the Road Map plan. The ZOA leads the efforts on behalf of American victims of Palestinian Arab terrorism. The ZOA's campaigns have repeatedly led to the defeat of hostile critics of Israel who were nominated for important government positions.
Traditional Values Coalition is the largest non-denominational, grassroots church lobby in America TVC which speaks on behalf of over 43,000 churches. (Official introduction to the TVC)
Center for Security Policy founder - president and CEO Gaffney, Frank J. Jr. has produced a steady flow of anti-Islamic content in numerous publications.
Endowment for Middle East Truth - Israel has been on the front lines of the struggle to preserve both its very life and the values it embodies of democracy, human rights, tolerance and pluralism against the forces of radical Islam. We, at EMET, believe that in the perception of the radical Islamists who have waged war against our civilization and its democratic values, the United States and Israel sit in a common trench (official introduction of EMET)
Unity Coalition for Israel - The mission of Voices United for Israel is to focus the efforts of secular and religious organizations and individuals for whom the existence of the State of Israel is central and essential to the future of the free world. We educate these organizations and individuals on security issues and radical ideologies, including global Islamic terrorism, affecting not only Israel, but all of Western Civilization. (Official mission statement)
Christian Solidarity International - CSI is a Christian human rights organization for religious liberty helping victims of religious repression, victimized children and victims of disaster. Examination of their writings, in particularly under the human rights category reveals an anti-Islamic ideology.
The reason I took the time to actually identify these organizations and their basic principles is simply to help illustrate that their claim to speak for people of all faiths and political affiliations is nothing more then a farce. This coalition is nothing more then a gathering of anti-Islamic propagandists who oppose the United States own governmental plan on an introduction to Islamic financing based on nothing more then a biased view of Islam and Islamic Law (Shariah).
A fatal flaw in the principle beliefs of individuals and groups alike who are so compelled to hate everything about Islam is that they are blaming individual acts on the whole of the religion. They take the most sensational interpretations and opinions and use it as ammunition to discredit anything with Islam. Fortunately the reality of truth can not be extinguished by misguided interpretation and opinion, and there are some who are still able to see the benefits of something even if they can not accept its whole completely.
U.S. Treasury Department's sponsorship of a training seminar on managing U.S. financial assets in compliance with Shariah Law is a sign that despite the apprehension to promote anything Islamic that is so clearly visible, it is still possible to put these biases aside and take something that is clearly beneficial and apply it to a situation that is dire need of help. Following in the steps of several European countries, the US has seen the potential promise of Islamic Banking and Finance.
“Islam all too often resonates negatively in Europe, with a great part of non-Muslim public opinion uncomfortable with Islamic culture and values. Secular and Christian opinion is at best suspicious of shariah, Islamic law, and indeed often antagonistic. The notion of wanting to apply shariah principles to banking and finance is treated with scepticism if not outright hostility, especially as there is no concept of Christian or Jewish banking, even if there are some parallels between shariah financial principles and the teaching of the Old Testament. Yet Islamic finance is thriving in Europe, and many major European banks perceive it as a profitable opportunity to generate new business rather than as a threat to existing business. Although Islam is sometimes viewed as prescriptive and concerned with restricting choice, Islamic finance is about widening choice, and in particular about providing alternatives to interest based finance. The aim is to develop financial products that are seen as ethical and within the realm of socially responsible investment. The approach in this research is largely thematic and institutional rather than geographical, with the subject viewed from a European rather than an Islamic world perspective.” Islamic Finance in Europe, Rodney Wilson, 2007.
One of the options currently being pursued as an avenue of lessening the economic hardships, and offering essential financial services for a growing community of Muslim investors, as well as an increasing segment of ethical/socially conscious investors is “Islamic Financing”. The demand for Islamic Finance has increased dramatically and now accounts for roughly 800 million in assets while growing at around 15% per year, making it a market aspect undeniably in need of closer examination. To this end the Department of Treasury recently scheduled an event to explain in more detail the concepts of Islamic Finance to the most important persons in regards to policy making. The event, entitled “Islamic Finance 101”, was designed to fulfill a specific need:
“To help inform the policy community about Islamic financial services, which are an increasingly important part of the global financial industry. The Department of the Treasury, working with Harvard University’s Islamic Finance Project, will host speakers from academia and industry to share information on the development of Islamic finance, both in the United States and globally. The primary audience of this seminar is comprised of staff from U.S. banking regulatory agencies, Congress, Department of Treasury and other parts of the Executive Branch.”
The Good
In theory, Islamic financial products are aimed at investors who want to comply with the Islamic laws (Sharia) that govern a Muslim's daily life. These laws forbid giving or receiving interest (because earning profit from an exchange of money for money is considered immoral); mandate that all financial transactions be based on real economic activity; and prohibit investment in sectors such as tobacco, alcohol, and gambling. Islamic finance seeks to promote social justice by banning exploitative and deceitful practices. This frees the consumers from such unfair practices like interest (riba) which can often effectively strangle the life out of many business owners, or other such borrowers. This partnership is essential to benefiting the community as a whole since the borrower has responsibilities himself and to the loaner for his success, and the originator of loan has a need to ensure the success of the borrower so that they will see a return on their investment. Together this shared accountability, creates a actual “Working” relationship between the two entities, rather then the traditional parasitic relationship in which the originator of the loan reaps the rewards and benefits of others hard work, while essentially offering very little if any support.
The Bad
While several entities such as the Islamic Development Bank are playing key roles in the development internationally acceptable standards and procedures while strengthening the sector's architecture in different countries, there are still rather large, complex challenges to developing a framework for governing, supervising, and regulating Islamic banks since there is no common approach among countries where Islamic banking exists. Two of the most common approaches are that Islamic banks should be subject to a supervisory and regulatory regime of central banks that is entirely different from that of conventional banks (currently practiced in Yemen and Malaysia). The second main view recognizes the uniqueness of Islamic banks' activities, but favors putting them under the same central bank supervision and regulatory regime as that for conventional banks, with slight modifications and special guidelines (as practiced in Bahrain and Qatar).
Other international institutions that are working to set Sharia-compliant standards include the Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI), the Islamic Finance Service Board (IFSB), the International Islamic Financial Market, the Liquidity Management Center, and the International Islamic Rating Agency. As reported by the International Monetary funds quarterly, Finance and Development a number of countries and institutions have adopted accounting standards developed by the AAOIFI, which complement the International Financial Reporting Standards. The IFSB aims to promote the development of a prudent and transparent Islamic financial services industry and provides guidance on the effective supervision and regulation of institutions offering Islamic financial products. The IFSB has recently finalized standards on capital adequacy and risk management, and has made progress in developing standards on corporate governance. Once developed and accepted, these international standards will assist supervisors in pursuing soundness, stability, and integrity in the world of Islamic finance. So while Islamic Banking and Finance are making strides, even breaking new grounds in America, there still remains an arduous task before numerous groups who are independently working on a collective goal.
The Ugly
The Islamic Finance 101 seminar has brought a considerable amount of negative criticism which claims to expose the seditious nature of the Shariah and thus the inherent inequity and contemptuous nature of all things associated with it. This round brings out such notable figures as the embodiment of the Anti-Islamic movement Robert Spencer, as well as his faithful supporters from such groups as Members of the Coalition include Concerned Women for America, ACT for America, Institute for the Study of Islam and Christianity, the Zionist Organization of America, Traditional Values Coalition, Center for Security Policy, Endowment for Middle East Truth, Unity Coalition for Israel, Let Freedom Ring, Christian Solidarity International, Tradition Family & Property Inc., Women United, Jewish Action Alliance, Florida Security Council, Society of Americans for National Existence and the Center for Security Policy.
Under the banner of “The Coalition to Stop Shariah” which claims to speak for peoples of all faiths and political affiliations who “do not want to submit to the jihadist doctrine of Shariah”. Let us take a moment to examine the nature of these peoples of all faiths and political affiliations:
Coalition include Concerned Women for America - The mission of CWA is to protect and promote Biblical values among all citizens - first through prayer, then education, and finally by influencing our society (excerpt from the official mission statement of the CWA)
ACT for America - Create a nationwide network of chapters in order to more effectively inform, educate and mobilize Americans regarding the multiple threats of Islamofascism, and what they can and must do to protect themselves and their country against this determined enemy (from the official mission statement of ACT)
The Institute for the Study of Islam and Christianity (ISIC) is an independent non-profit academic institute, on the cutting edge of the study of Islam, Christianity and Muslim-Christian relations. In the contemporary context of increasing tensions between Islam and the West, we aim to present an objective, robust and rigorous understanding of the relevant issues and their implications for Islamic and western societies. A rather politically safe introduction to ISIC, however if you look a bit further into their director, Dr Patrick Sookhdeo an Anglican priest, you will notice a stream of very anti-Islam themed articles and papers.
The Zionist Organization of America - Since its founding in 1897, the Zionist Organization of America has been fighting for the Jewish people and the Land of Israel. The ZOA is the only organization that documents and exposes Palestinian Arab violations of the Road Map plan. The ZOA leads the efforts on behalf of American victims of Palestinian Arab terrorism. The ZOA's campaigns have repeatedly led to the defeat of hostile critics of Israel who were nominated for important government positions.
Traditional Values Coalition is the largest non-denominational, grassroots church lobby in America TVC which speaks on behalf of over 43,000 churches. (Official introduction to the TVC)
Center for Security Policy founder - president and CEO Gaffney, Frank J. Jr. has produced a steady flow of anti-Islamic content in numerous publications.
Endowment for Middle East Truth - Israel has been on the front lines of the struggle to preserve both its very life and the values it embodies of democracy, human rights, tolerance and pluralism against the forces of radical Islam. We, at EMET, believe that in the perception of the radical Islamists who have waged war against our civilization and its democratic values, the United States and Israel sit in a common trench (official introduction of EMET)
Unity Coalition for Israel - The mission of Voices United for Israel is to focus the efforts of secular and religious organizations and individuals for whom the existence of the State of Israel is central and essential to the future of the free world. We educate these organizations and individuals on security issues and radical ideologies, including global Islamic terrorism, affecting not only Israel, but all of Western Civilization. (Official mission statement)
Christian Solidarity International - CSI is a Christian human rights organization for religious liberty helping victims of religious repression, victimized children and victims of disaster. Examination of their writings, in particularly under the human rights category reveals an anti-Islamic ideology.
The reason I took the time to actually identify these organizations and their basic principles is simply to help illustrate that their claim to speak for people of all faiths and political affiliations is nothing more then a farce. This coalition is nothing more then a gathering of anti-Islamic propagandists who oppose the United States own governmental plan on an introduction to Islamic financing based on nothing more then a biased view of Islam and Islamic Law (Shariah).
A fatal flaw in the principle beliefs of individuals and groups alike who are so compelled to hate everything about Islam is that they are blaming individual acts on the whole of the religion. They take the most sensational interpretations and opinions and use it as ammunition to discredit anything with Islam. Fortunately the reality of truth can not be extinguished by misguided interpretation and opinion, and there are some who are still able to see the benefits of something even if they can not accept its whole completely.
U.S. Treasury Department's sponsorship of a training seminar on managing U.S. financial assets in compliance with Shariah Law is a sign that despite the apprehension to promote anything Islamic that is so clearly visible, it is still possible to put these biases aside and take something that is clearly beneficial and apply it to a situation that is dire need of help. Following in the steps of several European countries, the US has seen the potential promise of Islamic Banking and Finance.
“Islam all too often resonates negatively in Europe, with a great part of non-Muslim public opinion uncomfortable with Islamic culture and values. Secular and Christian opinion is at best suspicious of shariah, Islamic law, and indeed often antagonistic. The notion of wanting to apply shariah principles to banking and finance is treated with scepticism if not outright hostility, especially as there is no concept of Christian or Jewish banking, even if there are some parallels between shariah financial principles and the teaching of the Old Testament. Yet Islamic finance is thriving in Europe, and many major European banks perceive it as a profitable opportunity to generate new business rather than as a threat to existing business. Although Islam is sometimes viewed as prescriptive and concerned with restricting choice, Islamic finance is about widening choice, and in particular about providing alternatives to interest based finance. The aim is to develop financial products that are seen as ethical and within the realm of socially responsible investment. The approach in this research is largely thematic and institutional rather than geographical, with the subject viewed from a European rather than an Islamic world perspective.” Islamic Finance in Europe, Rodney Wilson, 2007.
Saturday, May 31, 2008
Extremisms newest victim – Doughnuts and Ice Coffee
Dunkin Doughnuts and the domestic queen of the small screen Rachael Ray became the latest victims of extremism, but it was not the “Jihadi Islamists” this time that threatened the free world. Rightwing extremism was at its best when it forced national chain Dunkin’ Doughnuts, known for their coffee and baked goods, to pull what had become a controversial online ad campaign featuring the Food Networks mega star, celebrity chef Rachael Ray.
In the advertisement Rachael Ray is seen in a park, standing in front of trees with pink blossoms and a building with a distinctive spire holding an iced coffee. The seemingly picturesque add is apparently not exactly what we are led to believe because a black and white checkered keffiyah that inconspicuously adorned her neck is actually "symbolic support for Muslim extremism and terrorism."
How could we have know if it were not for the ultra-conservative (rightwing) bloggers who have touted that the ad “casually promotes the symbol of Palestinian terrorism and the intifada, the keffiyeh, via Rachael Ray.” even labeling the clothing selections as “Jihadi chic”. How many Americans have been fooled into purchasing these delicious ice cold coffee drinks from the machinery of Jihadi Extremism!
Needless to say, Corporate America once again folded under the criticism of conservative would be pundits whose scare tactics continue to not only pressure, but to shape and change public perception and by association, corporate policies as well. Dunkin’ Doughnuts announced that it would no longer be using the Rachael Ray ads “because the possibility of misperception detracted from its original intention to promote our iced coffee.” So mindful of the implications of being labeled as sympathetic to Islamic Extremism, Dunkin’ Doughnuts went even further to explain the clothing selection “In a recent online ad, Rachael Ray is wearing a black-and-white silk scarf with a paisley design,” it said. “It was selected by a stylist for the advertising shoot. Absolutely no symbolism was intended.”
For all of the freedom these people claim to be defending, is it not hypocritical of them to attempt others to force others into conforming to their own ways. Is it wrong to wear anything that is reminiscent of the Middle East? Are we to close down that shwerma and falafel shop on the corner out of fear of ‘Culinary Jihad’? It is a sad day when corporations collapse so easily because of the paranoia of others.
Monday, March 03, 2008
Fundamental Difference Between Islam and Science
(a.k.a. Validating Islam through Science)
In an era of unprecedented access to information we have seen a dramatic rise in scientific understanding. Diseases that were once fatal have been cured or treated, examinations into the molecular level of almost every living thing is common place, we can even send people into space and yet with all of this knowledge there is still a longing by the majority of the world for something more profound. The information we feed our intellects does not always satisfy our soul (I would dare to say never does) so the vast majority of people turn their attentions towards a higher power. It is through the recognition of this higher power and its guidance do we begin to reconcile our soul and intellect; offering an insight and understanding into the unknown and unseen, the world that touches our very existence as well as explanations of the world before us, the one we touch within the constraints of our senses.
Physical sciences seek justification within the context of scientific method, using empirical evidence to explain the world around us. “Science refers to a system of acquiring knowledge. This system uses observation and experimentation to describe and explain natural phenomena.” Thus it is through observation, experimentation and reproducible results (the key to scientific method) that people seek to rationalize the world around them. Theology, or the Science of Theology as some refer to it is “the systematic study of God and His divinity, the science concerning God ... the study and analysis and knowledge that treats of God and of God's attributes and relations to the universe, like creation, providence, salvation”
The fundamental difference can be seen not in the approach to the topics but the very nature of the topics themselves. One deals with the worldly while the other deals with the spiritual, but neither necessitates the cancellation or refutation of the other for each has its own space in our world. While physical sciences are based on tangible, measurable qualities, theology is based on the intangible, immeasurable quality of faith therefore it is to me irrational for one to use one to validate the other.
Scientists do not use religion, or more to the point do not use God to their work, why should we use science to try and prove God; the creator of all things, Allah (SWA) does not need to be validated through worldly science.
In the end we can see that in science they have faith (called theory) but seek to manifest this belief with statistical data produced from experimentation, but in theology (religion) there is faith, which seeks to manifest itself in spiritual peace and harmony, a sense of security in the life of the hereafter. While we can boast of the scientific miracles of the Qur’an we should never feel the need to justify Allah’s existence through science, his divine wisdom is most apparent in its spiritual nourishment. We can seek divine inspiration through the revelation of scientific understandings, and we can appreciate it was science that proved these inspiration, but science and theology should not be seen as contrary forces seeking to discredit each other, rather as two parts of the same coin, for all of this world, physical and spiritual is under the auspices of Allah (SAW).
In an era of unprecedented access to information we have seen a dramatic rise in scientific understanding. Diseases that were once fatal have been cured or treated, examinations into the molecular level of almost every living thing is common place, we can even send people into space and yet with all of this knowledge there is still a longing by the majority of the world for something more profound. The information we feed our intellects does not always satisfy our soul (I would dare to say never does) so the vast majority of people turn their attentions towards a higher power. It is through the recognition of this higher power and its guidance do we begin to reconcile our soul and intellect; offering an insight and understanding into the unknown and unseen, the world that touches our very existence as well as explanations of the world before us, the one we touch within the constraints of our senses.
Physical sciences seek justification within the context of scientific method, using empirical evidence to explain the world around us. “Science refers to a system of acquiring knowledge. This system uses observation and experimentation to describe and explain natural phenomena.” Thus it is through observation, experimentation and reproducible results (the key to scientific method) that people seek to rationalize the world around them. Theology, or the Science of Theology as some refer to it is “the systematic study of God and His divinity, the science concerning God ... the study and analysis and knowledge that treats of God and of God's attributes and relations to the universe, like creation, providence, salvation”
The fundamental difference can be seen not in the approach to the topics but the very nature of the topics themselves. One deals with the worldly while the other deals with the spiritual, but neither necessitates the cancellation or refutation of the other for each has its own space in our world. While physical sciences are based on tangible, measurable qualities, theology is based on the intangible, immeasurable quality of faith therefore it is to me irrational for one to use one to validate the other.
Scientists do not use religion, or more to the point do not use God to their work, why should we use science to try and prove God; the creator of all things, Allah (SWA) does not need to be validated through worldly science.
In the end we can see that in science they have faith (called theory) but seek to manifest this belief with statistical data produced from experimentation, but in theology (religion) there is faith, which seeks to manifest itself in spiritual peace and harmony, a sense of security in the life of the hereafter. While we can boast of the scientific miracles of the Qur’an we should never feel the need to justify Allah’s existence through science, his divine wisdom is most apparent in its spiritual nourishment. We can seek divine inspiration through the revelation of scientific understandings, and we can appreciate it was science that proved these inspiration, but science and theology should not be seen as contrary forces seeking to discredit each other, rather as two parts of the same coin, for all of this world, physical and spiritual is under the auspices of Allah (SAW).
Saturday, February 16, 2008
Wisdom of the Fly
The oft maligned housefly, for millennia considered nothing more then a nuisance or pest was given a different standing in life just over 1400 years ago. That seemingly insignificant fly had other purposes beyond human understanding at that time, and only now have we began to understand its purpose and properties revealed centuries ago to the Prophet of Allah, through modern science.
Sahih Bukhari - Volume 4, Book 54, Number 537:
Narrated Abu Huraira:
The Prophet said "If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease."
As we see from the aforementioned hadith, there was an understanding about the nature of flies given to us by Allah through the Prophet Muhammad but only recently have we began to been able to understand this logic behind this.
“The surface of flies is the last place you would expect to find antibiotics, yet that is exactly where a team of Australian researchers is concentrating their efforts. Working on the theory that flies must have remarkable antimicrobial defences to survive rotting dung, meat and fruit, the team at the Department of Biological Sciences, Macquarie University, set out to identify those antibacterial properties manifesting at different stages of a fly’s development.”
And so the search began to verify, even unknowingly the wisdom revealed 14 centuries ago, in hopes of finding a new antibiotic agent for curing more of today’s ailments.
"Our research is a small part of a global research effort for new antibiotics, but we are looking where we believe no-one has looked before,” said Ms Joanne Clarke, who presented the group’s findings at the Australian Society for Microbiology Conference in Melbourne this week.”
It was only through the study of that they were able to glean some understanding of the antibacterial nature of the fly.
“Flies go through the life stages of larvae and pupae before becoming adults. In the pupae stage, the fly is encased in a protective casing and does not feed. "We predicted they would not produce many antibiotics," They did not, However the larvae all showed antibacterial properties (except that of the Queensland fruit fly control). As did all the adult fly species…Such properties were present on the fly surface in all four species”
One would of course wonder how this relates to Islam and modern science, or specifically how it is overall beneficial to mankind, so let us look further
“The antibiotic material is extracted by drowning the flies in ethanol, then running the mixture through a filter to obtain the crude extract. When this was placed in a solution with various bacteria including E.coli, Golden Staph, Candida (a yeast) and a common hospital pathogen, antibiotic action was observed every time. We are now trying to identify the specific antibacterial compounds. Ultimately these will be chemically synthesised. Because the compounds are not from bacteria, any genes conferring resistance to them may not be as easily transferred into pathogens. It is hoped this new form of antibiotics will have a longer effective therapeutic life.”
So it is clear now, that Flies do indeed have antibacterial benefits even on their exterior body, and when put in context of revelation over 1400 years ago, is it not possible even for those who don’t believe in Islam of Allah, that there obviously was some understanding and wisdom behind this saying of the prophet?
Needless to say this is of course not the first time studies into the properties of flies has been conducted, and it is not a new premis, being able to trace this to at least 1927 in the Journal of Experimental Medicine entitled -
“BACTERIOPHAGE ISOLATED FROM THE COMMON HOUSE FLY (MUSCA DOMESTICA). BY RICHARD E. SHOPE, M.D. (From the Department of Animal Pathology of The Rockefeller Institute for Medical Research, Princeton, N. Y.)” which concluded with:
Summary and Conclusions
1. Bacteriophage active against four species of bacteria was found
in a salt solution extract of house flies.
2. A growth-inhibiting principle, not bacteriophage, active against
four other species of bacteria was found to be present in the same
The search began a long time ago and will continue to go on from non Muslim scientists hoping for new antibiotics and from Muslim researchers hoping to scientifically prove further the miracles of the Quran and Wisdom of the Hadith.
To read about either study further online please visit:
For the study by The Department of Biological Sciences at Macquarie University -
http://www.abc.net.au/science/news/stories/s689400.htm
For the Study in the Journal of Experimental Medicine please visit:
http://www.jem.org/cgi/reprint/45/6/1037 (properly referenced: J. Exp. Med. 1927 45: 1037-1044.)
There is of course, much more information on this subject, but to find specifically neutral resources that are unbiased and available online I chose the above mentioned studies. Further research will offer your more insight into the subject, however when verifying the nature of a religious saying, edict, or passage virtually all resources will of course be biased in the eyes of others, and will of course be conducted by the followers of the faith and thus their objectivity will questioned. In the end you must decide yourself weighing the “science” against the faith” to see if it makes sense to you, as for me – my faith needs to scientific proof, but it does make for an interesting article now and again.
Sahih Bukhari - Volume 4, Book 54, Number 537:
Narrated Abu Huraira:
The Prophet said "If a house fly falls in the drink of anyone of you, he should dip it (in the drink), for one of its wings has a disease and the other has the cure for the disease."
As we see from the aforementioned hadith, there was an understanding about the nature of flies given to us by Allah through the Prophet Muhammad but only recently have we began to been able to understand this logic behind this.
“The surface of flies is the last place you would expect to find antibiotics, yet that is exactly where a team of Australian researchers is concentrating their efforts. Working on the theory that flies must have remarkable antimicrobial defences to survive rotting dung, meat and fruit, the team at the Department of Biological Sciences, Macquarie University, set out to identify those antibacterial properties manifesting at different stages of a fly’s development.”
And so the search began to verify, even unknowingly the wisdom revealed 14 centuries ago, in hopes of finding a new antibiotic agent for curing more of today’s ailments.
"Our research is a small part of a global research effort for new antibiotics, but we are looking where we believe no-one has looked before,” said Ms Joanne Clarke, who presented the group’s findings at the Australian Society for Microbiology Conference in Melbourne this week.”
It was only through the study of that they were able to glean some understanding of the antibacterial nature of the fly.
“Flies go through the life stages of larvae and pupae before becoming adults. In the pupae stage, the fly is encased in a protective casing and does not feed. "We predicted they would not produce many antibiotics," They did not, However the larvae all showed antibacterial properties (except that of the Queensland fruit fly control). As did all the adult fly species…Such properties were present on the fly surface in all four species”
One would of course wonder how this relates to Islam and modern science, or specifically how it is overall beneficial to mankind, so let us look further
“The antibiotic material is extracted by drowning the flies in ethanol, then running the mixture through a filter to obtain the crude extract. When this was placed in a solution with various bacteria including E.coli, Golden Staph, Candida (a yeast) and a common hospital pathogen, antibiotic action was observed every time. We are now trying to identify the specific antibacterial compounds. Ultimately these will be chemically synthesised. Because the compounds are not from bacteria, any genes conferring resistance to them may not be as easily transferred into pathogens. It is hoped this new form of antibiotics will have a longer effective therapeutic life.”
So it is clear now, that Flies do indeed have antibacterial benefits even on their exterior body, and when put in context of revelation over 1400 years ago, is it not possible even for those who don’t believe in Islam of Allah, that there obviously was some understanding and wisdom behind this saying of the prophet?
Needless to say this is of course not the first time studies into the properties of flies has been conducted, and it is not a new premis, being able to trace this to at least 1927 in the Journal of Experimental Medicine entitled -
“BACTERIOPHAGE ISOLATED FROM THE COMMON HOUSE FLY (MUSCA DOMESTICA). BY RICHARD E. SHOPE, M.D. (From the Department of Animal Pathology of The Rockefeller Institute for Medical Research, Princeton, N. Y.)” which concluded with:
Summary and Conclusions
1. Bacteriophage active against four species of bacteria was found
in a salt solution extract of house flies.
2. A growth-inhibiting principle, not bacteriophage, active against
four other species of bacteria was found to be present in the same
The search began a long time ago and will continue to go on from non Muslim scientists hoping for new antibiotics and from Muslim researchers hoping to scientifically prove further the miracles of the Quran and Wisdom of the Hadith.
To read about either study further online please visit:
For the study by The Department of Biological Sciences at Macquarie University -
http://www.abc.net.au/science/news/stories/s689400.htm
For the Study in the Journal of Experimental Medicine please visit:
http://www.jem.org/cgi/reprint/45/6/1037 (properly referenced: J. Exp. Med. 1927 45: 1037-1044.)
There is of course, much more information on this subject, but to find specifically neutral resources that are unbiased and available online I chose the above mentioned studies. Further research will offer your more insight into the subject, however when verifying the nature of a religious saying, edict, or passage virtually all resources will of course be biased in the eyes of others, and will of course be conducted by the followers of the faith and thus their objectivity will questioned. In the end you must decide yourself weighing the “science” against the faith” to see if it makes sense to you, as for me – my faith needs to scientific proof, but it does make for an interesting article now and again.
Monday, November 26, 2007
When Good Ideas Go Very Bad
The case of Muhammad the Teddy Bear
As if the image of Islam had not already been attacked enough by outsiders, now we must contend with our own people destroying the image of Islam. The recent conviction of a woman in Saudi Arabia on charges of adultery after being raped was not only against the spirit of Islam, it was against reason. Now we must contend yet again with the very people who claim they are defending Islam, while tearing down the ideals of compassion and understanding.
Gillian Gibbons of Liverpool, England has been arrested in Khartoum, Sudan and charged with insulting Islam and/or the Prophet of Islam. I understand the need for laws against these actions; I firmly believe that your freedoms (of speech or religion) should not impede or override my own freedoms. However in this case, we have see this good idea go very bad.
Ms Gibbons is a schoolteacher who made the critical mistake of allowing her class of 6 and 7 year-old children name a class teddy bear. Following a British national curriculum course designed to teach young pupils about animals and this year's topic was the bear. She explained what it meant to vote and allowed the children to vote on a name for the bear, which garnered such suggestions as Abdullah, Hassan and Muhammad. Muhammad was chosen by 20 out of 23 students as their favorite name.
Each child was then allowed to take the bear home at weekends and told to write a diary about what they did with it. The children's entries were collected in a book with a picture of the bear on the cover and a title, which read, "My name is Muhammad."
For this horrific crime Ms Gibbons will be charged under article 125 of the criminal code, which covers insults against faith and or religion. For This crime she faces the possible punishments of up to six months in jail, 40 lashes or a fine. The reasoning behind this is, in as much as I have been able to discover, is that it is forbidden in Islam to portray an image of a Prophet. It was not until this past Sunday, several months after the project had been initiated, that complaints of several parents led to her arrest. It is not surprising that the Ministry of Justice has no comment as of yet, perhaps needing more time to understand themselves the exact nature of the crime and how to explain it to the teacher, and by default her co conspirators of 6 and 7 year-olds, as well as the unavoidable media that this case will be sure to draw.
When other Muslim teachers who had children in her class were not offended, I find it interesting that we should buckle under the pressure of the few, who have mistakenly attacked this project as some form of defamation of the Prophet of Islam. For any discerning person who possesses any rational capability for reason, we would have just asked ourselves first – How is this possibly related to the Prophet any more then the millions of men and boys alike who share the same name? Not being satisfied with out own conclusions perhaps we would have gone to the teacher herself and asked her to explain her position, as none around her including the Muslim teachers she worked with felt she would have ever intentionally insulted Islam. Ley us hope that this whole case has been blown out of proportion and those involved realize it. Ms Gibbons did nothing wrong and is a victim of tragic ideals gone wrong, and now she and her students are fordced to deal with understanding what they did wrong, when in fact they did nothing wrong. May Allah guide us all!
As if the image of Islam had not already been attacked enough by outsiders, now we must contend with our own people destroying the image of Islam. The recent conviction of a woman in Saudi Arabia on charges of adultery after being raped was not only against the spirit of Islam, it was against reason. Now we must contend yet again with the very people who claim they are defending Islam, while tearing down the ideals of compassion and understanding.
Gillian Gibbons of Liverpool, England has been arrested in Khartoum, Sudan and charged with insulting Islam and/or the Prophet of Islam. I understand the need for laws against these actions; I firmly believe that your freedoms (of speech or religion) should not impede or override my own freedoms. However in this case, we have see this good idea go very bad.
Ms Gibbons is a schoolteacher who made the critical mistake of allowing her class of 6 and 7 year-old children name a class teddy bear. Following a British national curriculum course designed to teach young pupils about animals and this year's topic was the bear. She explained what it meant to vote and allowed the children to vote on a name for the bear, which garnered such suggestions as Abdullah, Hassan and Muhammad. Muhammad was chosen by 20 out of 23 students as their favorite name.
Each child was then allowed to take the bear home at weekends and told to write a diary about what they did with it. The children's entries were collected in a book with a picture of the bear on the cover and a title, which read, "My name is Muhammad."
For this horrific crime Ms Gibbons will be charged under article 125 of the criminal code, which covers insults against faith and or religion. For This crime she faces the possible punishments of up to six months in jail, 40 lashes or a fine. The reasoning behind this is, in as much as I have been able to discover, is that it is forbidden in Islam to portray an image of a Prophet. It was not until this past Sunday, several months after the project had been initiated, that complaints of several parents led to her arrest. It is not surprising that the Ministry of Justice has no comment as of yet, perhaps needing more time to understand themselves the exact nature of the crime and how to explain it to the teacher, and by default her co conspirators of 6 and 7 year-olds, as well as the unavoidable media that this case will be sure to draw.
When other Muslim teachers who had children in her class were not offended, I find it interesting that we should buckle under the pressure of the few, who have mistakenly attacked this project as some form of defamation of the Prophet of Islam. For any discerning person who possesses any rational capability for reason, we would have just asked ourselves first – How is this possibly related to the Prophet any more then the millions of men and boys alike who share the same name? Not being satisfied with out own conclusions perhaps we would have gone to the teacher herself and asked her to explain her position, as none around her including the Muslim teachers she worked with felt she would have ever intentionally insulted Islam. Ley us hope that this whole case has been blown out of proportion and those involved realize it. Ms Gibbons did nothing wrong and is a victim of tragic ideals gone wrong, and now she and her students are fordced to deal with understanding what they did wrong, when in fact they did nothing wrong. May Allah guide us all!
Sunday, November 04, 2007
Flower of Islam Blossoms During War
It is not unusual to meet soldiers who have embraced Islam during the invasion and subsequent occupation of Iraq, but it is not as often we read of the higher-ranking soldiers who accept the mercy of Islam. NATO International Security Assistance Force Commander for the Ghazni Province in Afghanistan, Captain Cormier Michael has publicly embraced Islam during his current post in the region. Captain Michael, who commands the 300 ISAF troops in Ghazni, has been studying books on Islam for the past five years, which lead him to the conclusion that ‘Islam is the first religion’.
The past ten months in Ghazni has only reinforced his beliefs, being impressed by the actions of his personal translator as well as the community around him. The ceremony held for his acceptance of Islam was attended by The Ghazni governor, district chief, provincial council members, local officials, elders, ISAF soldiers and students who celebrated with him for over 3 hours. Abdul Wahed as he is now known after changing his name gave a brief speech during the ceremony and during an interview afterwards added that: "Islam is a religion of peace and brotherhood, but terrorists and extremists are bringing a bad name to it."
Even during war, with all of its trials and tribulations, the purity and truth of Islam has opened another heart. This is just another in a long line of soldiers who have experienced this rejuvenation of faith, let us hope it continues and eventually helps to force the hand of the US government, making them abandon their tactics of occupation and devastation. When the people you send to destroy, become of those you seek to destroy, how long can you continue?
The past ten months in Ghazni has only reinforced his beliefs, being impressed by the actions of his personal translator as well as the community around him. The ceremony held for his acceptance of Islam was attended by The Ghazni governor, district chief, provincial council members, local officials, elders, ISAF soldiers and students who celebrated with him for over 3 hours. Abdul Wahed as he is now known after changing his name gave a brief speech during the ceremony and during an interview afterwards added that: "Islam is a religion of peace and brotherhood, but terrorists and extremists are bringing a bad name to it."
Even during war, with all of its trials and tribulations, the purity and truth of Islam has opened another heart. This is just another in a long line of soldiers who have experienced this rejuvenation of faith, let us hope it continues and eventually helps to force the hand of the US government, making them abandon their tactics of occupation and devastation. When the people you send to destroy, become of those you seek to destroy, how long can you continue?
Wednesday, October 31, 2007
Al-Qaradawi on Iran
The prominent Islamic scholar Sheikh Yusuf al-Qaradawi has once again made news headlines after a recent interview for Islam Online. When speaking on Iran’s nuclear projects the Sheikh said “Why should Iran or any other Muslim or African country be banned from having nuclear power while Israel and the US itself already have nuclear bombs?” and indeed we should ask ourselves why, or better, why not. Iran is one of the most stable countries in the region and arguably the most democratic. Iran is also a member of Nuclear Non Proliferation Treaty, which entitles it to pursue civilian nuclear energy. Needles to say, regardless of Israel’s official policy of “nuclear ambiguity”, its refusal to become a signatory of the Nuclear Non Proliferation treaty, the numerous private accounts its nuclear weaponry or its own admission the UN and moreover the US turn a blind eye (leaving it as the only nuclear country in the Middle East) while attempting to persecute Iran over its nuclear ambitions.
When asked about the possible actions against Iran if it continues its nuclear program Sheikh al-Qaradawi said, “It is obligatory on all Muslims to resist any possible attack the US might launch against Iran. Iran is a Muslim country which all Muslims should defend” After reading this I found several articles criticizing him for these words and I must say I was sorely dismayed that many of these criticisms came from Muslims. In Islam we refer to all Muslims collectively as our Ummah or nation, community or even family. Indeed we refer to each other as brothers and sisters and yet here I find people condemning this brave man for stating the obvious. Nowhere in our glorious history was it acceptable to sit idly by watching the invasion and persecution of our people, yet today we find excuses and blame those who seek to speak out against this.
Upon these answers he was asked about Saudi Arabia’s Grand Mufti Sheikh Abdul Aziz Al-Asheikh’s Fatwa which warned Muslim men against being involved in conflicts outside their countries like the ongoing war in Iraq without getting permission from the rulers of their countries, al-Qaradawi said that this fatwa does not apply to the situation in countries like Iraq, Palestine and possibly Iran if it is attacked by the US. “When a Muslim country is invaded by some other country, all Muslims who are capable of doing jihad should spare no efforts in defending the invaded country. It is not true that Muslims should not go outside their countries to defend their fellow Muslims unless they get permission from the ruler of their country,” If anyone disagrees with Sheikh al-Qaradawi’s opinion on this I ask them, tell me who is actually leading the Muslim Ummah? What leaders are actually ruling by sharia? What countries are actually doing anything to ease the suffering of their brothers without putting themselves first?
We need to stop seeking to please the others, and go back to pleasing Allah, protecting our people, and standing up for what is Islamic and morally right (even if it is not politically right) and it is only through the efforts of such brave men not afraid to say what they believe in that we will learn and hopefully be inspired enough to actually do something. Going with the flow of the river is easy and will get you to your place faster then going against the flow but if that place is corrupted and hostile then you should go against it and return to where your from.
In the words of Iranian Foreign Ministry Spokesman Mohammad-Ali Hosseini the “Adoption of such stances by Islamic scholars will play a crucial role in preventing the U.S. and its allies from achieving their ambitious goals” Indeed Sheikh al-Qaradawi’s calls are not calls for wars of agression, they are calls for the prevention of hostility by giving forewarning of the dangers of starting unjust and illegal wars (see, Iraq) that will be resisted.
When asked about the possible actions against Iran if it continues its nuclear program Sheikh al-Qaradawi said, “It is obligatory on all Muslims to resist any possible attack the US might launch against Iran. Iran is a Muslim country which all Muslims should defend” After reading this I found several articles criticizing him for these words and I must say I was sorely dismayed that many of these criticisms came from Muslims. In Islam we refer to all Muslims collectively as our Ummah or nation, community or even family. Indeed we refer to each other as brothers and sisters and yet here I find people condemning this brave man for stating the obvious. Nowhere in our glorious history was it acceptable to sit idly by watching the invasion and persecution of our people, yet today we find excuses and blame those who seek to speak out against this.
Upon these answers he was asked about Saudi Arabia’s Grand Mufti Sheikh Abdul Aziz Al-Asheikh’s Fatwa which warned Muslim men against being involved in conflicts outside their countries like the ongoing war in Iraq without getting permission from the rulers of their countries, al-Qaradawi said that this fatwa does not apply to the situation in countries like Iraq, Palestine and possibly Iran if it is attacked by the US. “When a Muslim country is invaded by some other country, all Muslims who are capable of doing jihad should spare no efforts in defending the invaded country. It is not true that Muslims should not go outside their countries to defend their fellow Muslims unless they get permission from the ruler of their country,” If anyone disagrees with Sheikh al-Qaradawi’s opinion on this I ask them, tell me who is actually leading the Muslim Ummah? What leaders are actually ruling by sharia? What countries are actually doing anything to ease the suffering of their brothers without putting themselves first?
We need to stop seeking to please the others, and go back to pleasing Allah, protecting our people, and standing up for what is Islamic and morally right (even if it is not politically right) and it is only through the efforts of such brave men not afraid to say what they believe in that we will learn and hopefully be inspired enough to actually do something. Going with the flow of the river is easy and will get you to your place faster then going against the flow but if that place is corrupted and hostile then you should go against it and return to where your from.
In the words of Iranian Foreign Ministry Spokesman Mohammad-Ali Hosseini the “Adoption of such stances by Islamic scholars will play a crucial role in preventing the U.S. and its allies from achieving their ambitious goals” Indeed Sheikh al-Qaradawi’s calls are not calls for wars of agression, they are calls for the prevention of hostility by giving forewarning of the dangers of starting unjust and illegal wars (see, Iraq) that will be resisted.
Thursday, August 16, 2007
Fasting and the month of Sha’baan
The month of Sha’baan is upon us and with Ramadan fast approaching and it is time for us to reflect upon the merits of fasting as well as the month of preparation, the distinguished month o f Sha’baan. While the merits and virtues of fasting can tend to become a rather in depth topic, I hope to at least offer a glimpse into the reality of its blessings.
Fasting is a fundamental principle in Islam, prescribed by Allah in his word, Al Quran:
“O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint, - (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will, - it is better for him. And it is better for you that ye fast, if ye only knew.” Surah Al Baqara 02:183-184
But is this really an act suffering we are forced to endure with no purpose? Of course not! Allah is the Most Merciful, Oft Forgiving
Narrated Abu Huraira:
Allah's Apostle said, "Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I will give the reward for it.' Fasting is a shield or protection from the fire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.' By Him in Whose Hands my soul is' The unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting.” Sahih Al Bukhari Volume 3, Book 31, Number 128:
Allah’s mercy is ever abundant when we see that while “fasting is for Allah” it is still a protection for us against transgression, a shield which we will be rewarded for carrying. These examples abound, showing the mercy of Allah if we only take to heart (and action) that which he has prescribed for us.
Narrated Abu Huraira:
Allah's Apostle said, "Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relation with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should tell him twice, 'I am fasting." The Prophet added, "By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), 'He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times." Sahih Al Bukhari Volume 3, Book 31, Number 118
Allah has rewarded our patience and perseverance with the knowledge of its virtues, yet he still in his infinite Compassion goes further, multiplying the rewards of our good deeds by ten. But Allah does not need us it is we that need him, so be sincere in your actions:
Narrated Abu Huraira:
The Prophet said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)" Sahih Al Bukhari Volume 3, Book 31, Number 127
Now that we have reflected upon the act of fasting itself, let us look further into the month of Sha’baan and why it is important. The Prophet's example (the best) is all we need see to realize the virtues of Sha’baan:
“'A'isha, the Mother of the Believers (Allah be pleased with her), reported that the Messenger of Allah (may peace be upon him) used to observe fasts (so continuously) that we said that he would not break, and did not observe (them) till we said that he would not fast: and I did not see the Messenger of Allah (may peace be upon him) completing the fast of a month, but that of Ramadan, and I did not see him fasting more in any other month than that of Sha'ban.” Sahih Muslim Book 006, Number 2580
While we know Ramadan is a sacred month in which we offer ourselves with fasting for the entire month, there are clear examples that the Prophet himself took advantage of Sha’baan to offer voluntary fasting more so then in any other month. It is important to note that the Prophet made a clear distinction between fasting and not fasting, and never fasted a full month besides Ramadan. An example for all, our Prophet was balanced:
Narrated Humaid:
I asked Anas about the fasting of the Prophet. He said "Whenever I liked to see the Prophet fasting in any month, I could see that, and whenever I liked to see him not fasting, I could see that too, and if I liked to see him praying in any night, I could see that, and if I liked to see him sleeping, I could see that, too." Anas further said, "I never touched silk or velvet softer than the hand of Allah's Apostle and never smelled musk or perfumed smoke more pleasant than the smell of Allah's Apostle." Sahih Al Bukhari Volume 3, Book 31, Number 194
So let us not go too far or not far enough. Let us follow the example of the Messenger of Allah and take advantage of Sha’baan:
'A'isha (Allah be pleased with her) reported: The Messenger of Allah (may peace be upon him) did not observe fast in any month of the year more than in the month of Sha'ban, and used to say: Do as many deeds as you are capable of doing, for Allah will not become weary (of giving you reward), but you would be tired (of doing good deeds); and he also said: The deed liked most by Allah is one to which the doer adheres constantly even if it is small. Sahih Muslim Book 006, Number 2582
Let us take the blessings of our good deeds in Sha’baan and use them to prepare for Ramadan. Take advantage for ourselves with the fasting, and take advantage for all with our good deeds which will multiplied ten fold. In the end I wish only to remind it is the duty of every Muslim, man and woman to fast, and it is one of the actions that guarantees our place with Allah.
“For Muslim men and women, - for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward. Surah Al Ahzab 33:35
Fasting is a fundamental principle in Islam, prescribed by Allah in his word, Al Quran:
“O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint, - (Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will, - it is better for him. And it is better for you that ye fast, if ye only knew.” Surah Al Baqara 02:183-184
But is this really an act suffering we are forced to endure with no purpose? Of course not! Allah is the Most Merciful, Oft Forgiving
Narrated Abu Huraira:
Allah's Apostle said, "Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I will give the reward for it.' Fasting is a shield or protection from the fire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.' By Him in Whose Hands my soul is' The unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting.” Sahih Al Bukhari Volume 3, Book 31, Number 128:
Allah’s mercy is ever abundant when we see that while “fasting is for Allah” it is still a protection for us against transgression, a shield which we will be rewarded for carrying. These examples abound, showing the mercy of Allah if we only take to heart (and action) that which he has prescribed for us.
Narrated Abu Huraira:
Allah's Apostle said, "Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relation with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should tell him twice, 'I am fasting." The Prophet added, "By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), 'He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times." Sahih Al Bukhari Volume 3, Book 31, Number 118
Allah has rewarded our patience and perseverance with the knowledge of its virtues, yet he still in his infinite Compassion goes further, multiplying the rewards of our good deeds by ten. But Allah does not need us it is we that need him, so be sincere in your actions:
Narrated Abu Huraira:
The Prophet said, "Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)" Sahih Al Bukhari Volume 3, Book 31, Number 127
Now that we have reflected upon the act of fasting itself, let us look further into the month of Sha’baan and why it is important. The Prophet's example (the best) is all we need see to realize the virtues of Sha’baan:
“'A'isha, the Mother of the Believers (Allah be pleased with her), reported that the Messenger of Allah (may peace be upon him) used to observe fasts (so continuously) that we said that he would not break, and did not observe (them) till we said that he would not fast: and I did not see the Messenger of Allah (may peace be upon him) completing the fast of a month, but that of Ramadan, and I did not see him fasting more in any other month than that of Sha'ban.” Sahih Muslim Book 006, Number 2580
While we know Ramadan is a sacred month in which we offer ourselves with fasting for the entire month, there are clear examples that the Prophet himself took advantage of Sha’baan to offer voluntary fasting more so then in any other month. It is important to note that the Prophet made a clear distinction between fasting and not fasting, and never fasted a full month besides Ramadan. An example for all, our Prophet was balanced:
Narrated Humaid:
I asked Anas about the fasting of the Prophet. He said "Whenever I liked to see the Prophet fasting in any month, I could see that, and whenever I liked to see him not fasting, I could see that too, and if I liked to see him praying in any night, I could see that, and if I liked to see him sleeping, I could see that, too." Anas further said, "I never touched silk or velvet softer than the hand of Allah's Apostle and never smelled musk or perfumed smoke more pleasant than the smell of Allah's Apostle." Sahih Al Bukhari Volume 3, Book 31, Number 194
So let us not go too far or not far enough. Let us follow the example of the Messenger of Allah and take advantage of Sha’baan:
'A'isha (Allah be pleased with her) reported: The Messenger of Allah (may peace be upon him) did not observe fast in any month of the year more than in the month of Sha'ban, and used to say: Do as many deeds as you are capable of doing, for Allah will not become weary (of giving you reward), but you would be tired (of doing good deeds); and he also said: The deed liked most by Allah is one to which the doer adheres constantly even if it is small. Sahih Muslim Book 006, Number 2582
Let us take the blessings of our good deeds in Sha’baan and use them to prepare for Ramadan. Take advantage for ourselves with the fasting, and take advantage for all with our good deeds which will multiplied ten fold. In the end I wish only to remind it is the duty of every Muslim, man and woman to fast, and it is one of the actions that guarantees our place with Allah.
“For Muslim men and women, - for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward. Surah Al Ahzab 33:35
Wednesday, July 04, 2007
Who are we?
In an era marred by the shadows of mistrust and ignorance there lie a people so misunderstood that abuse and aspersions are cast upon them with not much more then an apathetic response. International condemnation of Islam and Muslims has become a common place in the media where apologists seeking to pacify the general populations offer the meekest defenses for who and what we are.
We come from the four corners, we are Arab and Asian, we are European and American, we are white and black, we are Sunni and Shiaa, we are male and female, we are Muslim. We are those who follow the path of Allah as laid before us in the miracle of miracles, Al Quran. What is it that makes men from America, Russia, Egypt, and Pakistan brothers? Islam.
Regardless that there is currently between 1.6 billion Muslims worldwide the larger portions of non-Muslim societies remain ignorant of Islam and Muslims. What have we done as Muslims to allow them access to view us as more then the sensational headlines they read? Why do we sit as the stoic observer as their politicians use us as a political publicity tool?
We should not sit idly by allowing others to define who we are; we should stand up and let them see what a Muslim really is. So let us ask ourselves – who are we? Are we the crazed terrorist, rifle in one hand and bomb in the other? Or are we the UN loving apologist desperately seeking to just “fit in”? Do we need to present a bland subdued version of Islam, or is it the firebrand version of Islam calling for Jihad that we should hold up for all to see?
Islam is the perfect middle path as Allah has made clear - “Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves” Surah Al Baqara (2:143) - we have a balance between the extremisms of reckless immorality and overzealous prudence so we should not allow others to so easily pigeonhole into one category or another. Surely we have the best example for us - "Verily you have in the prophet of Allah an excellent model." Surah Al Ahzab (33:22) – so why don’t we follow this model? Until we as both individuals and as an Ummah can realize what Allah commands we will never be successful; until we know Islam we will never know ourselves.
"You are the best people ever raised for the good of mankind because you have been raised to serve others; you enjoin what is good and forbid evil and believe in Allah." Surah Al Imran (3:111)
We come from the four corners, we are Arab and Asian, we are European and American, we are white and black, we are Sunni and Shiaa, we are male and female, we are Muslim. We are those who follow the path of Allah as laid before us in the miracle of miracles, Al Quran. What is it that makes men from America, Russia, Egypt, and Pakistan brothers? Islam.
Regardless that there is currently between 1.6 billion Muslims worldwide the larger portions of non-Muslim societies remain ignorant of Islam and Muslims. What have we done as Muslims to allow them access to view us as more then the sensational headlines they read? Why do we sit as the stoic observer as their politicians use us as a political publicity tool?
We should not sit idly by allowing others to define who we are; we should stand up and let them see what a Muslim really is. So let us ask ourselves – who are we? Are we the crazed terrorist, rifle in one hand and bomb in the other? Or are we the UN loving apologist desperately seeking to just “fit in”? Do we need to present a bland subdued version of Islam, or is it the firebrand version of Islam calling for Jihad that we should hold up for all to see?
Islam is the perfect middle path as Allah has made clear - “Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves” Surah Al Baqara (2:143) - we have a balance between the extremisms of reckless immorality and overzealous prudence so we should not allow others to so easily pigeonhole into one category or another. Surely we have the best example for us - "Verily you have in the prophet of Allah an excellent model." Surah Al Ahzab (33:22) – so why don’t we follow this model? Until we as both individuals and as an Ummah can realize what Allah commands we will never be successful; until we know Islam we will never know ourselves.
"You are the best people ever raised for the good of mankind because you have been raised to serve others; you enjoin what is good and forbid evil and believe in Allah." Surah Al Imran (3:111)
Sunday, April 08, 2007
The Great Divide - A brief history
Primarily when one looks at the divisions between Sunni Muslims and Shi'a Muslims they would logically see political differences that too an outsider’s point of view seems fairly insubstantial. While there is hundreds of thousands of pages written on this subject, I will endeavor to try shed some light on the subject, and hopefully we can all understand a little better exactly what the division is.
In 632 CE the beloved prophet of Islam passed from this world, and regrettably it was this singular event that would shape the Muslims world for centuries to come. Instead of a unifying event that caused the Muslims to come together closer, the opposite happened. Immediate reaction was one of angst and uncertainty. No successor had been directly named which presented problems as the majority of his Sahaba were inclined to elect a successor from among those who were most qualified. Upon their selection, the prophet’s close friend and companion Abu Bakr was given the title of Khalifa and asked to lead the Muslim ummah. After Abu Bakr it was then Umar ibn Al Kattab who was to lead, as it came to Uthman after him. The last of Al-Khulafa-ur-Rashidun (The Rightly Guided Khalifa) was Ali bin Abi Talib the prophets cousin and son-in-law.
It is Ali ibn Abi Talib that stands at the center of this controversy. While Ali himself did not demand to become a Khalifa at all, let alone become the first, there were however others who believed that the Khalifa of the Muslim ummah should come directly form the prophets line, specifically pointing to Ali and his lineage. To support their claims they refer to several hadith, which purportedly name Ali as the successor in one manner or another. From this point on the division would only grow.
Twenty-Five years later, after Abu Bakr as Saddiq, Umar ibn Al Kittab, and Uthman ibn Affan had all raised the mantle of Khalifa, Ali ibn Abi Talib was raised to Khalifa of the Muslim Ummah. While Ali proved to be of the highest standards and moral virtue, his time as Khalifa was marred by internal strife and conflict with several groups choosing to rebel against him, most notably Uthman’s cousin Mu’awiyah, the provincial governor of Syria, who under the guise of demanding justice for the killers of Uthman refused to accept Ali’s Caliphate. While Ali was able to overcome most of his battles, he could not subdue Mu’awiyah, and was eventually forced to negotiate some form of truce with him.
Shortly thereafter in the year 661 CE Ali ibn Abi Talib was betrayed and assassinated leaving even more uncertainty for those of Ahul Bayt -The People of the House (of the Prophet) – who followed Ali. Mu’awiyah would not accept Ali’s designation of his eldest son Hassan as Khalifa so he furthered his own claims as he pressed Hassan who would eventually yield the Caliphate to Mu’awiyah and relinquish his pursuit of it until Mu’awiyah death. Hassan however would not outlast Mu’awiyah, as his life would tragically end as his father before him and the two Khalifa before him, at the hands of an assassin. Hussein, Ali’s second son abided by his brothers agreements and did not pursue the Caliphate while Mu’awiyah was alive, understanding that it would pass back to him upon the death Mu’awiyah. Upon his death Mu’awiyah’s son Yazid attempted to usurp the Caliphate from Hussein.
The Shi’a see Yazid as a dissolute and illegitimate ruler who usurped Caliphate and betrayed the Prophets line. More then anything Yazid is seen as the one who commanded his armies to go against Hussein in what would become known as the Battle of Karbala. In an attempt to force Hussein to accept his leadership Yazid sent a force of at least 4,000 soldiers who surrounded Hussein at the Iraqi city of Karbala. After demanding his acceptance from Hussein and his family, Yazid was refused which angered him so much that he ordered them all killed. Hussein led a force of 72 men plus their women and children against the 4,000 or more soldiers from Yazid, the resulting slaughter would mark one of the most important dates in Shi’a history. Hussein and his followers were slaughtered and by many accounts their heads were brought back to Yazid. The heroic tales of Hussein and his men against insurmountable odds caused revolts and rebellions for almost 12 years.
The division between what would become known as the Sunni and Shi’a was now set. The lineage of Mu’awiyah and Yazid established the Umayyad Dynasty, passing the Caliphate down a hereditary line while pushing the Shi’a further away. In 750 CE the Umayyad dynasty had been all but destroyed by Abu Al Abbass al-Saffah during the Battle of Zab (on the shores of the Great Zab River in Iraq). When Abu Al Abbass al-Saffah, with considerable support from the Shi’a, overthrew the ruling Umayyad dynasty the Shi’a assumed that the great grandson of Hussein, Jafar As-Saiddiq would be made the Khalifa. However the arrangements for the ascension of Jafar had not been finalized when Abu Al Abbass died in 754 and Al Mansur, Abu Al Abbass’ son, in turn killed Jafar so that he could seize the Caliphate for himself. Al Mansur founded the Sunni dominated Abbasid Dynasty, which lasted until the thirteenth century.
The Prophet Muhammad led us in both our physical and spiritual needs, and so it has been that religion and politics have become entwined in Islam. The most common ways to control people are politics and religion, so it is not that hard to see how and why political leaders have used and manipulated religion to further their own causes as have religious leaders used and manipulated politics to suit their own needs. So it has been for over 1300 years, the political machinations of corrupted leaders have led to hardening of a division which should not exist, causing retaliatory actions from one side or the other as they seek retribution for the wrongs of the past.
In 632 CE the beloved prophet of Islam passed from this world, and regrettably it was this singular event that would shape the Muslims world for centuries to come. Instead of a unifying event that caused the Muslims to come together closer, the opposite happened. Immediate reaction was one of angst and uncertainty. No successor had been directly named which presented problems as the majority of his Sahaba were inclined to elect a successor from among those who were most qualified. Upon their selection, the prophet’s close friend and companion Abu Bakr was given the title of Khalifa and asked to lead the Muslim ummah. After Abu Bakr it was then Umar ibn Al Kattab who was to lead, as it came to Uthman after him. The last of Al-Khulafa-ur-Rashidun (The Rightly Guided Khalifa) was Ali bin Abi Talib the prophets cousin and son-in-law.
It is Ali ibn Abi Talib that stands at the center of this controversy. While Ali himself did not demand to become a Khalifa at all, let alone become the first, there were however others who believed that the Khalifa of the Muslim ummah should come directly form the prophets line, specifically pointing to Ali and his lineage. To support their claims they refer to several hadith, which purportedly name Ali as the successor in one manner or another. From this point on the division would only grow.
Twenty-Five years later, after Abu Bakr as Saddiq, Umar ibn Al Kittab, and Uthman ibn Affan had all raised the mantle of Khalifa, Ali ibn Abi Talib was raised to Khalifa of the Muslim Ummah. While Ali proved to be of the highest standards and moral virtue, his time as Khalifa was marred by internal strife and conflict with several groups choosing to rebel against him, most notably Uthman’s cousin Mu’awiyah, the provincial governor of Syria, who under the guise of demanding justice for the killers of Uthman refused to accept Ali’s Caliphate. While Ali was able to overcome most of his battles, he could not subdue Mu’awiyah, and was eventually forced to negotiate some form of truce with him.
Shortly thereafter in the year 661 CE Ali ibn Abi Talib was betrayed and assassinated leaving even more uncertainty for those of Ahul Bayt -The People of the House (of the Prophet) – who followed Ali. Mu’awiyah would not accept Ali’s designation of his eldest son Hassan as Khalifa so he furthered his own claims as he pressed Hassan who would eventually yield the Caliphate to Mu’awiyah and relinquish his pursuit of it until Mu’awiyah death. Hassan however would not outlast Mu’awiyah, as his life would tragically end as his father before him and the two Khalifa before him, at the hands of an assassin. Hussein, Ali’s second son abided by his brothers agreements and did not pursue the Caliphate while Mu’awiyah was alive, understanding that it would pass back to him upon the death Mu’awiyah. Upon his death Mu’awiyah’s son Yazid attempted to usurp the Caliphate from Hussein.
The Shi’a see Yazid as a dissolute and illegitimate ruler who usurped Caliphate and betrayed the Prophets line. More then anything Yazid is seen as the one who commanded his armies to go against Hussein in what would become known as the Battle of Karbala. In an attempt to force Hussein to accept his leadership Yazid sent a force of at least 4,000 soldiers who surrounded Hussein at the Iraqi city of Karbala. After demanding his acceptance from Hussein and his family, Yazid was refused which angered him so much that he ordered them all killed. Hussein led a force of 72 men plus their women and children against the 4,000 or more soldiers from Yazid, the resulting slaughter would mark one of the most important dates in Shi’a history. Hussein and his followers were slaughtered and by many accounts their heads were brought back to Yazid. The heroic tales of Hussein and his men against insurmountable odds caused revolts and rebellions for almost 12 years.
The division between what would become known as the Sunni and Shi’a was now set. The lineage of Mu’awiyah and Yazid established the Umayyad Dynasty, passing the Caliphate down a hereditary line while pushing the Shi’a further away. In 750 CE the Umayyad dynasty had been all but destroyed by Abu Al Abbass al-Saffah during the Battle of Zab (on the shores of the Great Zab River in Iraq). When Abu Al Abbass al-Saffah, with considerable support from the Shi’a, overthrew the ruling Umayyad dynasty the Shi’a assumed that the great grandson of Hussein, Jafar As-Saiddiq would be made the Khalifa. However the arrangements for the ascension of Jafar had not been finalized when Abu Al Abbass died in 754 and Al Mansur, Abu Al Abbass’ son, in turn killed Jafar so that he could seize the Caliphate for himself. Al Mansur founded the Sunni dominated Abbasid Dynasty, which lasted until the thirteenth century.
The Prophet Muhammad led us in both our physical and spiritual needs, and so it has been that religion and politics have become entwined in Islam. The most common ways to control people are politics and religion, so it is not that hard to see how and why political leaders have used and manipulated religion to further their own causes as have religious leaders used and manipulated politics to suit their own needs. So it has been for over 1300 years, the political machinations of corrupted leaders have led to hardening of a division which should not exist, causing retaliatory actions from one side or the other as they seek retribution for the wrongs of the past.
Wednesday, March 07, 2007
The Great Divide
What exactly is the difference between the Shi’a and Sunni Muslims? What is it that makes them hate each other enough to shed the blood of our Ummah so willingly? It is a question I have pondered for many years, but never as much as I have since the invasion of Iraq by America. Since 2003 I have seen the Shi’a and Sunni Muslims of Iraq fight each other harder then they have fought the people who are occupying their lands. I felt it is time to delve deeper into the situation to try and discern a meaningful reason for why we should spill the blood of our own brothers.
The majority of Muslims, both Sunni and Shi’a believe in the basic principles of Salat (Prayer), Sawm (Fasting), Hajj (Pilgrimage) and Zakhat (Charity). Both Sunni and Shi’a believe in Tawheed (Generally referred to as The Oneness of Allah) and in the Rasul Allah Muhammad (Prophethood of Muhammad.). Fundamentally speaking, Shi’a and Sunni appear conform to the same boundaries.
Let us now move beyond the fundamentals of Islam, and look further for the differences. To help understand Fiqh (Islamic Jurisprudence) the majority of Muslims look to a specific Madhab or school of thought for guidance. These madhab are named after the Imams who started them and for the Sunni they are, Hanafi (Imam Abu Hanifa), Shafi’ (Imam Shafi), Hanbali (Imam Ahmed ibn Hanbal), Maliki (Imam Malik ibn Anas) with the Shi’a following the Ja’fari madhab (Imam Ja’far as-Sadiq). This is where we begin to see the differences appear between the Sunni and Shi’a as the Sunni follow the four madhab while the Shi’a refer to only the one, and while Sunni can recognize the Ja’fari madhab, the Shi’a do not follow the other four either preferring the Ja’fari over all others because of his direct lineage from Ali ibn Abu Taleb.
The lineage of Ali ibn Abu Taleb is where the break between Shi’a and Sunni becomes visible. Not only by way of the Ja’fari madhab but also in the ways of succession after the Prophet, specifically regarding Al-Khulafa-ur-Rashidun. The Sunni view as the majority of Muslims did at the time, that the Caliphate should go to Abu Bakr as-Siddiq, followed by Umar ibn al-Khattab, who was followed by Uthman ibn Affan, which made Ali ibn Abu Taleb the fourth and last of the ‘Rightly Guided’ Calipha. For Shi’a, the first three Calipha are summarily dismissed because they believe the line of succession from the prophet should have fallen directly to Ali ibn Abu Taleb who had become the head of Ahl al-Bayt (People of the Prophets House).
Ahl al-Bayt seems to be the driving divide between the Sunni and Shia. Both Sunni and Shi’a use Quran and Hadeeth to support their claims, but if this is what is really dividing us – why? Why must we divide ourselves becoming so dynamically opposed to each other that blood flows when we meet?
In the 1950’s at the prestigious al Azhar University in Egypt several Sunni and Shi’a scholars came together to form the ‘Dar al-Taqreeb al-Madhahib al-Islamiyyah’ or ‘Center for bringing together the various Islamic schools of thought’. This would help lead Sheik Mahmood Shaltoot, the head of Al Azhar to issue a fatwa in 1959 which authenticated the Ja’fari Madhab as a legitimate school of thought, thus meaning the Shi’a are not outside the boundaries of Islam.
I am neither promoting nor detracting from either Sunni or Shi’a, my goal instead has been to try and shed some light into the political differences that seem to have caused a major division within our Ummah. It imperative that we determine each other as Muslims and respect our rights as brothers because only then can we begin to truly move forward as one Ummah. I leave you with this thought, a saying I have seen numerous times…
"Once the sword is unsheathed among my followers, it will not be sheathed until the Last Day."
The majority of Muslims, both Sunni and Shi’a believe in the basic principles of Salat (Prayer), Sawm (Fasting), Hajj (Pilgrimage) and Zakhat (Charity). Both Sunni and Shi’a believe in Tawheed (Generally referred to as The Oneness of Allah) and in the Rasul Allah Muhammad (Prophethood of Muhammad.). Fundamentally speaking, Shi’a and Sunni appear conform to the same boundaries.
Let us now move beyond the fundamentals of Islam, and look further for the differences. To help understand Fiqh (Islamic Jurisprudence) the majority of Muslims look to a specific Madhab or school of thought for guidance. These madhab are named after the Imams who started them and for the Sunni they are, Hanafi (Imam Abu Hanifa), Shafi’ (Imam Shafi), Hanbali (Imam Ahmed ibn Hanbal), Maliki (Imam Malik ibn Anas) with the Shi’a following the Ja’fari madhab (Imam Ja’far as-Sadiq). This is where we begin to see the differences appear between the Sunni and Shi’a as the Sunni follow the four madhab while the Shi’a refer to only the one, and while Sunni can recognize the Ja’fari madhab, the Shi’a do not follow the other four either preferring the Ja’fari over all others because of his direct lineage from Ali ibn Abu Taleb.
The lineage of Ali ibn Abu Taleb is where the break between Shi’a and Sunni becomes visible. Not only by way of the Ja’fari madhab but also in the ways of succession after the Prophet, specifically regarding Al-Khulafa-ur-Rashidun. The Sunni view as the majority of Muslims did at the time, that the Caliphate should go to Abu Bakr as-Siddiq, followed by Umar ibn al-Khattab, who was followed by Uthman ibn Affan, which made Ali ibn Abu Taleb the fourth and last of the ‘Rightly Guided’ Calipha. For Shi’a, the first three Calipha are summarily dismissed because they believe the line of succession from the prophet should have fallen directly to Ali ibn Abu Taleb who had become the head of Ahl al-Bayt (People of the Prophets House).
Ahl al-Bayt seems to be the driving divide between the Sunni and Shia. Both Sunni and Shi’a use Quran and Hadeeth to support their claims, but if this is what is really dividing us – why? Why must we divide ourselves becoming so dynamically opposed to each other that blood flows when we meet?
In the 1950’s at the prestigious al Azhar University in Egypt several Sunni and Shi’a scholars came together to form the ‘Dar al-Taqreeb al-Madhahib al-Islamiyyah’ or ‘Center for bringing together the various Islamic schools of thought’. This would help lead Sheik Mahmood Shaltoot, the head of Al Azhar to issue a fatwa in 1959 which authenticated the Ja’fari Madhab as a legitimate school of thought, thus meaning the Shi’a are not outside the boundaries of Islam.
I am neither promoting nor detracting from either Sunni or Shi’a, my goal instead has been to try and shed some light into the political differences that seem to have caused a major division within our Ummah. It imperative that we determine each other as Muslims and respect our rights as brothers because only then can we begin to truly move forward as one Ummah. I leave you with this thought, a saying I have seen numerous times…
"Once the sword is unsheathed among my followers, it will not be sheathed until the Last Day."
Saturday, November 04, 2006
9/11 – A view from the other side
On September 11, 2001 a series of events took place that would eventually see 2,973 people die because of a series of terrorist attacks. Within a few hours the world would watched the events unfold as reports of the tragedies flowed freely from every media outlet. Whether it be print, film or internet, we were deluged with vivid imagery and reports that haunted us, we were asked questions that that could not be answered. For 5 years I have read the heroic tales of rescue workers, who risked their lives, and I have seen the stories of the wicked Al-Qaeda conspirators, and I have even seen the victims rise to the level of martyr.
As a Muslim, and American I have witnessed the prejudice, been asked the questions, and suffered innumerable assumptions. Oft forgotten in the post 9/11 Islamophobic tendencies of the media, is that the majority of Muslims condemned the actions that transpired on that day. For the families of several hundred victims the grief and sorrow, anguish and despair has been compounded by constant suspicion, hatred and prejudice. For these families I have written this article.
For the Muslim victims of 9/11 I offer remembrance, and tribute to those who were lost but should never be forgotten. May Allah bless them and have mercy upon them all.
A 23-year-old New York City police cadet who was a part-time ambulance driver, incoming medical student, and devout Muslim disappeared on September 11. Law enforcement officials came to his family, seeking him for questioning in relation to the terrorist attacks. Salman Hamdani’s family never believed he would be involved but were forced to dl with the suspicions for over 6 months, until his remains were finally identified. He was found near the North Tower, with his EMT medical bag beside him, presumably doing everything he could to help those in need
On the morning of September 11, 2001 Mohammad Chowdhury prayed salat-al-fajr with his wife Baraheen Ashrafi who was 9 months pregnant. This was the last time she saw him. Baraheen gave birth just 48 hours later to their son Farqad.
Rahma Salie was 7 months pregnant and traveling to California with her husband Michael Theodoridis (who was also a Muslim) to attend the wedding of a friend. Their story did not end when American Airlines #11 slammed into the North Tower; Rahma's name was initially put on an FBI watch list, because her "Muslim-sounding" name was on the passenger manifest, and her travel patterns were similar to those of the hijackers (she was a computer consultant living in Boston). Although her name was eventually removed from the list, several of her family members were barred from taking flights to her memorial service.
Shabir Ahmed immigrated to America from Bangladesh in hopes of finding a better life. He dreamed of becoming a lawyer, but as a devoted father of 3, he settled for a job as a waiter in the Windows of the World restaurant to provide for his family, ensuring that his kids would continue on to college. He left behind a wife 3 children.
Tariq Amanullah was assistant vice president of computer information technology at Fiduciary Trust Co. International, and a team member of the ICNA website. Known to his family for coming home after long hours of work, and sitting to help his children with their studies, Tariq was also earnestly interested in world affairs, and following the cricket scores back in his native home of Pakistan. He leaves a wife and 2 children.
Touri Bolourchi was a retired nurse born in Tehran, who spoke 6 languages. She moved to the United States with her daughter in 1979 while her husband, Akbar Bolourchi joined them two years later. She had just spent two weeks with her daughter and two grandsons in Boston although her husband said his wife had not been to Boston for two years because she was afraid of airplanes. Touri was not supposed to be aboard Flight 175, but she decided to stay a few extra days in Boston to visit her daughter and two grandchildren while her husband, Abkar, flew home to Los Angeles on the flight she, too, had originally planned to take.
When the 32-year-old Nezam Ahmad Hafiz, who was appointed captain of the American Cricket Society last year, flashed his toothy grin, people took notice. A claims analyst for Marsh & McLennan, he was recruited by the Guyanese national team at 19, and toured Barbados, Jamaica and other islands throughout the West Indies, and the Caribbean. Nezam lived for the moment, “He had a certain strut, a certain bounce." And he never planned for the future saying 'tomorrow would provide for itself.
Khalid Shahid, of Union, N.J., arrived at work unusually early on Tuesday to attend a company meeting at Cantor Fitzgerald, on the 103rd floor of World Trade Center. Son of a Pakistani father and Colombian mother, Shahid, graduated Montclair State College and was a talented tennis player. Life was looking promising for Shahid, he was engaged to be married in November and had just bought a house in Mount Olive, N.J.
Mohammed Shajahan had a home and young family in comfortable Spring Valley, N.Y., and commuted five days a week to a job in lower Manhattan. There, he was an up-and-coming computer administrator for the insurance brokerage Marsh & McLennan on the 96th floor of Tower One at the World Trade Center. He helped two brothers immigrate to New York and constantly was engaged in giving assistance of all kinds to friends, family members -— even people he barely knew —- in his hometown of Asadpur in southeast Bangladesh. Trying to live the ‘American dream’ He operated a convenience store for a time, studied computer science at Pace University, before working his way up to a good-paying job at Marsh & McLennan. Shajahan and wife Mansura were active members of the Mosque of Jerrahi Order in Chestnut Ridge, N.Y. where the mosque operates an ambitious social outreach program, and Shajahan was an enthusiastic volunteer. according to sister-in-law Ruby Zigrino. He left behind a wife and 4 children.
In the end putting a face on victimization is just as easy as putting a face on terrorism. “If any one slew a person… it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.” Al-Maeda 5:32
Partial List of Muslim 9/11 Victims:
Note: This list is as yet incomplete and unconfirmed. It has been compiled from the Islamic Circle of North America, the Newsday victims database, and reports from other major news organizations.
Samad Afridi, Ashraf Ahmad, Shabbir Ahmad, Umar Ahmad, Azam Ahsan, Ahmed Ali, Tariq Amanullah, Touri Bolourchi, Salauddin Ahmad Chaudhury, Abdul K. Chowdhury, Mohammad S. Chowdhury, Jamal Legesse Desantis, Ramzi Attallah Douani, SaleemUllah Farooqi, Syed Fatha, Osman Gani, Mohammad Hamdani, Salman Hamdani, Aisha Harris, Shakila Hoque, Nabid Hossain, Shahzad Hussain, Talat HussainMohammad Shah Jahan, Yasmeen Jamal, Mohammed Jawarta, Arslan Khan Khakwani, Asim Khan, Ataullah Khan, Ayub Khan, Qasim Ali Khan, Sarah Khan, Taimour Khan, Yasmeen Khan, Zahida Khan, Badruddin Lakhani, Omar Malick, Nurul Hoque Miah, Mubarak Mohammad, Boyie Mohammed, Raza Mujtaba, Omar NamoosMujeb Qazi, Tarranum Rahim, Ehtesham U. Raja, Ameenia Rasool, Naveed Rehman, Yusuf Saad, Rahma Salie & unborn child, Michael Theodoridis, Shoman Samad, Asad Samir, Khalid Shahid, Mohammed Shajahan, Naseema Simjee, Jamil Swaati, Sanober Syed, Robert Elias Talhami, W. Wahid
Please forgive me for any names I have missed, understand there are many more people missing, however a truly complete compilation of the Muslim victims has yet to be complete.
As a Muslim, and American I have witnessed the prejudice, been asked the questions, and suffered innumerable assumptions. Oft forgotten in the post 9/11 Islamophobic tendencies of the media, is that the majority of Muslims condemned the actions that transpired on that day. For the families of several hundred victims the grief and sorrow, anguish and despair has been compounded by constant suspicion, hatred and prejudice. For these families I have written this article.
For the Muslim victims of 9/11 I offer remembrance, and tribute to those who were lost but should never be forgotten. May Allah bless them and have mercy upon them all.
A 23-year-old New York City police cadet who was a part-time ambulance driver, incoming medical student, and devout Muslim disappeared on September 11. Law enforcement officials came to his family, seeking him for questioning in relation to the terrorist attacks. Salman Hamdani’s family never believed he would be involved but were forced to dl with the suspicions for over 6 months, until his remains were finally identified. He was found near the North Tower, with his EMT medical bag beside him, presumably doing everything he could to help those in need
On the morning of September 11, 2001 Mohammad Chowdhury prayed salat-al-fajr with his wife Baraheen Ashrafi who was 9 months pregnant. This was the last time she saw him. Baraheen gave birth just 48 hours later to their son Farqad.
Rahma Salie was 7 months pregnant and traveling to California with her husband Michael Theodoridis (who was also a Muslim) to attend the wedding of a friend. Their story did not end when American Airlines #11 slammed into the North Tower; Rahma's name was initially put on an FBI watch list, because her "Muslim-sounding" name was on the passenger manifest, and her travel patterns were similar to those of the hijackers (she was a computer consultant living in Boston). Although her name was eventually removed from the list, several of her family members were barred from taking flights to her memorial service.
Shabir Ahmed immigrated to America from Bangladesh in hopes of finding a better life. He dreamed of becoming a lawyer, but as a devoted father of 3, he settled for a job as a waiter in the Windows of the World restaurant to provide for his family, ensuring that his kids would continue on to college. He left behind a wife 3 children.
Tariq Amanullah was assistant vice president of computer information technology at Fiduciary Trust Co. International, and a team member of the ICNA website. Known to his family for coming home after long hours of work, and sitting to help his children with their studies, Tariq was also earnestly interested in world affairs, and following the cricket scores back in his native home of Pakistan. He leaves a wife and 2 children.
Touri Bolourchi was a retired nurse born in Tehran, who spoke 6 languages. She moved to the United States with her daughter in 1979 while her husband, Akbar Bolourchi joined them two years later. She had just spent two weeks with her daughter and two grandsons in Boston although her husband said his wife had not been to Boston for two years because she was afraid of airplanes. Touri was not supposed to be aboard Flight 175, but she decided to stay a few extra days in Boston to visit her daughter and two grandchildren while her husband, Abkar, flew home to Los Angeles on the flight she, too, had originally planned to take.
When the 32-year-old Nezam Ahmad Hafiz, who was appointed captain of the American Cricket Society last year, flashed his toothy grin, people took notice. A claims analyst for Marsh & McLennan, he was recruited by the Guyanese national team at 19, and toured Barbados, Jamaica and other islands throughout the West Indies, and the Caribbean. Nezam lived for the moment, “He had a certain strut, a certain bounce." And he never planned for the future saying 'tomorrow would provide for itself.
Khalid Shahid, of Union, N.J., arrived at work unusually early on Tuesday to attend a company meeting at Cantor Fitzgerald, on the 103rd floor of World Trade Center. Son of a Pakistani father and Colombian mother, Shahid, graduated Montclair State College and was a talented tennis player. Life was looking promising for Shahid, he was engaged to be married in November and had just bought a house in Mount Olive, N.J.
Mohammed Shajahan had a home and young family in comfortable Spring Valley, N.Y., and commuted five days a week to a job in lower Manhattan. There, he was an up-and-coming computer administrator for the insurance brokerage Marsh & McLennan on the 96th floor of Tower One at the World Trade Center. He helped two brothers immigrate to New York and constantly was engaged in giving assistance of all kinds to friends, family members -— even people he barely knew —- in his hometown of Asadpur in southeast Bangladesh. Trying to live the ‘American dream’ He operated a convenience store for a time, studied computer science at Pace University, before working his way up to a good-paying job at Marsh & McLennan. Shajahan and wife Mansura were active members of the Mosque of Jerrahi Order in Chestnut Ridge, N.Y. where the mosque operates an ambitious social outreach program, and Shajahan was an enthusiastic volunteer. according to sister-in-law Ruby Zigrino. He left behind a wife and 4 children.
In the end putting a face on victimization is just as easy as putting a face on terrorism. “If any one slew a person… it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.” Al-Maeda 5:32
Partial List of Muslim 9/11 Victims:
Note: This list is as yet incomplete and unconfirmed. It has been compiled from the Islamic Circle of North America, the Newsday victims database, and reports from other major news organizations.
Samad Afridi, Ashraf Ahmad, Shabbir Ahmad, Umar Ahmad, Azam Ahsan, Ahmed Ali, Tariq Amanullah, Touri Bolourchi, Salauddin Ahmad Chaudhury, Abdul K. Chowdhury, Mohammad S. Chowdhury, Jamal Legesse Desantis, Ramzi Attallah Douani, SaleemUllah Farooqi, Syed Fatha, Osman Gani, Mohammad Hamdani, Salman Hamdani, Aisha Harris, Shakila Hoque, Nabid Hossain, Shahzad Hussain, Talat HussainMohammad Shah Jahan, Yasmeen Jamal, Mohammed Jawarta, Arslan Khan Khakwani, Asim Khan, Ataullah Khan, Ayub Khan, Qasim Ali Khan, Sarah Khan, Taimour Khan, Yasmeen Khan, Zahida Khan, Badruddin Lakhani, Omar Malick, Nurul Hoque Miah, Mubarak Mohammad, Boyie Mohammed, Raza Mujtaba, Omar NamoosMujeb Qazi, Tarranum Rahim, Ehtesham U. Raja, Ameenia Rasool, Naveed Rehman, Yusuf Saad, Rahma Salie & unborn child, Michael Theodoridis, Shoman Samad, Asad Samir, Khalid Shahid, Mohammed Shajahan, Naseema Simjee, Jamil Swaati, Sanober Syed, Robert Elias Talhami, W. Wahid
Please forgive me for any names I have missed, understand there are many more people missing, however a truly complete compilation of the Muslim victims has yet to be complete.
Wednesday, November 01, 2006
The Niqab Controversy
The flames of controversy over religious and individual rights continue to burn, the darkened embers of our Ummah providing the fuel for those whishing to stoke the fire.
The latest furor comes from England where certain politicians have taken a stand against the Muslimah’s right to wear niqab. Recent comments by Jack Straw, the MP for Blacburn, caused controversy and conflict when he called on Muslim women to stop wearing veils. Furthermore he said the coverings made “better, positive relations” between communities “more difficult”. He said the practice of concealing features was “a visible statement of separation and of difference”.
A statement of this nature is misinformed, illogical and selectively discriminatory based on ones religious beliefs. Considering that 30% of his constituency is Muslim, one would think Mr. Straw would be more responsible; Straw should realize that his job is to represent the interests of the constituency not to alienate one third of it.
But Jack Straw is not alone, indeed more British politicians feel the need to defend Mr. Straw and his decision to ask women to remove their niqab when the come to him as part of his constituency. Another MP, Harriet Harman recently said “Wearing a full face veil harms women's participation in society and effectively bars them from becoming an MP” and thus women should not wear the niqab. Trevor Phillips, who heads the Commission for Racial Equality was also asked about whether full-face veils should be allowed in the classroom, and went so far as to say "If I were the head teacher in that school, I would probably say that veils should not be worn in the classroom."
I do not know what I should feel more, anger at the arrogance of these people or sadness at the ignorance and misunderstanding that they possess. They defend and justify their positions base on the idea “If you can’t read their face that does provide some separation.” However this statement has no credibility under any scrutiny. Jewish men wear the yamikahs, Catholic nuns where a habbitt, Ethiopian and Indian woman wear forms of head coverings, Hindu men where turbans, all of which are meant to offer a form of separation based on ones own cultural or religious beliefs. Each individual uses their clothing or looks as a means to identify their beliefs it is our ability to see this and understand which allows us to deal appropriately with each person base on our understanding of their customs.
The inability to adapt combined with ineffective communication will set cultural reform back decades if it is not corrected. Let them stop talking about the intolerance of others and take a closer look at their own intolerances. A society which decry’s women for dressing modestly, celebrates women for dressing scantily, and judges people base on their looks rather then their actions is one small step away from the oppression and persecution indicative of the medieval dark ages.
The latest furor comes from England where certain politicians have taken a stand against the Muslimah’s right to wear niqab. Recent comments by Jack Straw, the MP for Blacburn, caused controversy and conflict when he called on Muslim women to stop wearing veils. Furthermore he said the coverings made “better, positive relations” between communities “more difficult”. He said the practice of concealing features was “a visible statement of separation and of difference”.
A statement of this nature is misinformed, illogical and selectively discriminatory based on ones religious beliefs. Considering that 30% of his constituency is Muslim, one would think Mr. Straw would be more responsible; Straw should realize that his job is to represent the interests of the constituency not to alienate one third of it.
But Jack Straw is not alone, indeed more British politicians feel the need to defend Mr. Straw and his decision to ask women to remove their niqab when the come to him as part of his constituency. Another MP, Harriet Harman recently said “Wearing a full face veil harms women's participation in society and effectively bars them from becoming an MP” and thus women should not wear the niqab. Trevor Phillips, who heads the Commission for Racial Equality was also asked about whether full-face veils should be allowed in the classroom, and went so far as to say "If I were the head teacher in that school, I would probably say that veils should not be worn in the classroom."
I do not know what I should feel more, anger at the arrogance of these people or sadness at the ignorance and misunderstanding that they possess. They defend and justify their positions base on the idea “If you can’t read their face that does provide some separation.” However this statement has no credibility under any scrutiny. Jewish men wear the yamikahs, Catholic nuns where a habbitt, Ethiopian and Indian woman wear forms of head coverings, Hindu men where turbans, all of which are meant to offer a form of separation based on ones own cultural or religious beliefs. Each individual uses their clothing or looks as a means to identify their beliefs it is our ability to see this and understand which allows us to deal appropriately with each person base on our understanding of their customs.
The inability to adapt combined with ineffective communication will set cultural reform back decades if it is not corrected. Let them stop talking about the intolerance of others and take a closer look at their own intolerances. A society which decry’s women for dressing modestly, celebrates women for dressing scantily, and judges people base on their looks rather then their actions is one small step away from the oppression and persecution indicative of the medieval dark ages.
Tuesday, October 17, 2006
Guantanamo and the Hypocrisy of World Politics
It seems as if the saga of the worlds “Symbol of injustice and Abuse” known as the Guantanamo Bay Detention Center will never end. On September 06, 2006 President Bush announced that fourteen suspected terrorists are to be transferred to the Guantanamo Bay detainment camp and admitted that these suspects have been held in CIA black sites (whose existance had previously been denied). These 14 “high ranking” figures caught mostly between 2002-2003 had not been charged with any crimes until September 11, 2006, the timing of which begs to ask if it was mere coincidence or publicity stunt.
These events have refueled Eutropean critismn of Guantamo and the call for closure of the US dention/interrogation center. The latest critic, British Foreign Secretary Margaret Beckett called for its closure as well calling it ‘unacceptable’ and claiming that it only fuels Islamic radicalism. To slam the US for its practices seems to be a rising trend in Europe however let us not be fooled into believing the hype of ‘public politics’. Hypocrisy is alive and well. According to documents made public this month in London, officials there recently rejected a U.S. offer to transfer 10 former British residents from Guantanamo to the United Kingdom, arguing that it would be too expensive to keep them under surveillance. Britain has also staved off a legal challenge by the relatives of some prisoners who sued to require the British government to seek their release.
The German Chancellor Angela Merkel has also decried the abuses at Guantanmo calling for its closure while Germany had refused a Turkish citizen who was born and raised in Germany finally permitting him to return from Guantanamo in August 2006, four years after the German government turned down a U.S. proposal to release him.
Virtually all European governments have been vocal in their denouncement of Guantanmo Bay, however almost everyone of them have rebuffed any attempts to transfer or release prisoners/former prisoners to these countries. Over 100 countries refused even those seeking asylum after being cleared and released before Albania (the largest European Muslim country) accepted them.
This is hypocrisy at its best, the US who is the role of modern democracy and freedom is seen for what it is regarding Guantanmo:
“As a lawyer brought up to admire the ideals of American democracy and justice, I would have to say that I regard this a monstrous failure of justice. The military will act as interrogators, prosecutors and defence counsel, judges, and when death sentences are imposed, as executioners. The trials will be held in private. None of the guarantees of a fair trial need be observed.” Lord Steyn prominent former UK Judge
In an effort to ease its public relations nightmare, the US has sought to release several prisoners to their countries of residence, however they have been met with very blunt refusals by their closest allies who see it as “an American problem” – from Germany refusing to accept a legal German resident because he had failed to renew his German residency permit while he was locked up in Guantanamo, to England refusing to accept two residents who had legally immigrated to England in 1984 and 1994, because they did not have citizenship. It is also interesting to note that in this case, the men were seized in 2002 during a business trip to West Africa, taken to a secret CIA prison in Afghanistan and later shipped to Cuba, all which occurred because British agents informed the CIA of their whereabouts after the two men had refused to work as informants for MI5 in London.
In the end we have the US and it hypocrisy being bitten by European hypocrisy and what we are left with is over 400 people suffering the abuses of “the gulag of our times”. May Allah protect all of those who suffer abuse and injustice.
These events have refueled Eutropean critismn of Guantamo and the call for closure of the US dention/interrogation center. The latest critic, British Foreign Secretary Margaret Beckett called for its closure as well calling it ‘unacceptable’ and claiming that it only fuels Islamic radicalism. To slam the US for its practices seems to be a rising trend in Europe however let us not be fooled into believing the hype of ‘public politics’. Hypocrisy is alive and well. According to documents made public this month in London, officials there recently rejected a U.S. offer to transfer 10 former British residents from Guantanamo to the United Kingdom, arguing that it would be too expensive to keep them under surveillance. Britain has also staved off a legal challenge by the relatives of some prisoners who sued to require the British government to seek their release.
The German Chancellor Angela Merkel has also decried the abuses at Guantanmo calling for its closure while Germany had refused a Turkish citizen who was born and raised in Germany finally permitting him to return from Guantanamo in August 2006, four years after the German government turned down a U.S. proposal to release him.
Virtually all European governments have been vocal in their denouncement of Guantanmo Bay, however almost everyone of them have rebuffed any attempts to transfer or release prisoners/former prisoners to these countries. Over 100 countries refused even those seeking asylum after being cleared and released before Albania (the largest European Muslim country) accepted them.
This is hypocrisy at its best, the US who is the role of modern democracy and freedom is seen for what it is regarding Guantanmo:
“As a lawyer brought up to admire the ideals of American democracy and justice, I would have to say that I regard this a monstrous failure of justice. The military will act as interrogators, prosecutors and defence counsel, judges, and when death sentences are imposed, as executioners. The trials will be held in private. None of the guarantees of a fair trial need be observed.” Lord Steyn prominent former UK Judge
In an effort to ease its public relations nightmare, the US has sought to release several prisoners to their countries of residence, however they have been met with very blunt refusals by their closest allies who see it as “an American problem” – from Germany refusing to accept a legal German resident because he had failed to renew his German residency permit while he was locked up in Guantanamo, to England refusing to accept two residents who had legally immigrated to England in 1984 and 1994, because they did not have citizenship. It is also interesting to note that in this case, the men were seized in 2002 during a business trip to West Africa, taken to a secret CIA prison in Afghanistan and later shipped to Cuba, all which occurred because British agents informed the CIA of their whereabouts after the two men had refused to work as informants for MI5 in London.
In the end we have the US and it hypocrisy being bitten by European hypocrisy and what we are left with is over 400 people suffering the abuses of “the gulag of our times”. May Allah protect all of those who suffer abuse and injustice.
Saturday, September 09, 2006
No Appologies Needed
Over the years I have experienced a vast array of different ideologies regarding Islam. There is one particular mentality that I have found primarily in ‘The West’ that is bothersome to me and in this article I hope to bring out this mentality and correct what I believe to be a very sad and potentially detrimental ideology. As to what I am referring to, it is what I call the “Apologist” Muslim mentality.
An apologist Muslim is usually a well intentioned Muslim who feels he must defend Islam against non-believers but usually does so with self-defeating mentality attempting to show how Islamic beliefs are no different or are at least very similar to those of the western world. If we are accused of having totalitarian regimes running our countries, they try to show how democratic Islam is. When confronted about Jihad they try to explain how Muslims were only defending themselves. When told women are treated poorly in Islam, the apologist attempts to rationalize polygamy with restrictions, they offer rationale regarding how kind and gentle Muslims are.
To these well intentioned people I must say one thing “No apology needed” – We as Muslims have the perfect religion which needs no justifications, which needs no defense. Take pride in Islam. The uniqueness of Islam was revealed when Allah said:
"This day have I perfected your religion for you and completed My favour unto you, and have chosen for you as your religion Islam." Surah Maida 05:03
Completed his favor and Perfected our religion. Where else has Allah said this? To whom else has he said this? Moreover how and why do we need to justify Islam? Simply said, we do not. We need to be proud of our Islamic legacy. Islam is Perfect and free of flaws as evidenced by the following surah:
“This Qur'an is not such as can be produced by other than Allah; on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book - wherein there is no doubt - from the Lord of the worlds.” Surah Yunus 10:37
We should not be living to satisfy any other then Allah; we are not here to pacify the sensibilities of those who differ from us; we are here to follow the path that Allah has laid out before us; we are here to please Allah. We need no justification for those who know, we do need comparisons. When confronted about what the Muslims are doing around the world – terrorism, polygamy, and tyranny – I say to them ‘Judge the people by book (al-Quran) not the book by the people’. Most confrontations and following justifications are coming from ignorance; people with an outside perspective judging from what they have heard about Islam. Ask them this before responding ‘What do you know about Islam? Not what have you heard about Islam, but what do you know’ and you will find most do not know much about the topic they are attacking.
“And have patience with what they say, and leave them with noble (dignity).” Surah Al-Muzzammil 73:10
Do not be harsh in your response. It is our responsibility to go forth and educate them about what Islam really is because you can not have an effective dialogue with the uniformed. Islam is not something for the casual observer, it is a way of life, and to understand it in context we must educate ourselves as well. We need not apologize for our beliefs, we need not justify them, all we need is to look towards the perfect revelation, the living miracle known as the Quran and the example for all mankind who was our beloved prophet Muhammad. It is within these boundaries that will find our reason and rationale; it is here we will know the truth and have no doubts. To doubt, or justify Islam, is to doubt or justify Allah whose attributes include Malik Al-Mulk (The Eternal Owner of Sovereignty) so let us take pride in Islam and not hide behind a veil of apologetic assimilation.
An apologist Muslim is usually a well intentioned Muslim who feels he must defend Islam against non-believers but usually does so with self-defeating mentality attempting to show how Islamic beliefs are no different or are at least very similar to those of the western world. If we are accused of having totalitarian regimes running our countries, they try to show how democratic Islam is. When confronted about Jihad they try to explain how Muslims were only defending themselves. When told women are treated poorly in Islam, the apologist attempts to rationalize polygamy with restrictions, they offer rationale regarding how kind and gentle Muslims are.
To these well intentioned people I must say one thing “No apology needed” – We as Muslims have the perfect religion which needs no justifications, which needs no defense. Take pride in Islam. The uniqueness of Islam was revealed when Allah said:
"This day have I perfected your religion for you and completed My favour unto you, and have chosen for you as your religion Islam." Surah Maida 05:03
Completed his favor and Perfected our religion. Where else has Allah said this? To whom else has he said this? Moreover how and why do we need to justify Islam? Simply said, we do not. We need to be proud of our Islamic legacy. Islam is Perfect and free of flaws as evidenced by the following surah:
“This Qur'an is not such as can be produced by other than Allah; on the contrary it is a confirmation of (revelations) that went before it, and a fuller explanation of the Book - wherein there is no doubt - from the Lord of the worlds.” Surah Yunus 10:37
We should not be living to satisfy any other then Allah; we are not here to pacify the sensibilities of those who differ from us; we are here to follow the path that Allah has laid out before us; we are here to please Allah. We need no justification for those who know, we do need comparisons. When confronted about what the Muslims are doing around the world – terrorism, polygamy, and tyranny – I say to them ‘Judge the people by book (al-Quran) not the book by the people’. Most confrontations and following justifications are coming from ignorance; people with an outside perspective judging from what they have heard about Islam. Ask them this before responding ‘What do you know about Islam? Not what have you heard about Islam, but what do you know’ and you will find most do not know much about the topic they are attacking.
“And have patience with what they say, and leave them with noble (dignity).” Surah Al-Muzzammil 73:10
Do not be harsh in your response. It is our responsibility to go forth and educate them about what Islam really is because you can not have an effective dialogue with the uniformed. Islam is not something for the casual observer, it is a way of life, and to understand it in context we must educate ourselves as well. We need not apologize for our beliefs, we need not justify them, all we need is to look towards the perfect revelation, the living miracle known as the Quran and the example for all mankind who was our beloved prophet Muhammad. It is within these boundaries that will find our reason and rationale; it is here we will know the truth and have no doubts. To doubt, or justify Islam, is to doubt or justify Allah whose attributes include Malik Al-Mulk (The Eternal Owner of Sovereignty) so let us take pride in Islam and not hide behind a veil of apologetic assimilation.
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