Bismillah [IslamCity] Dr. Zakir Naik - Defame And Destroy.
”! Was it analysis or feeling—feeling with and for the whole creation? Islam is known to be the highest point of Abrahamic tradition and Prophet Abraham dived into the fire! A rationalist or an analyst (or a man of knowledge) would never think that fire could behave otherwise! In short the whole range of knowledge mounted up by sciences is of analytical nature, and therefore today, world is rich with knowledge but poor in wisdom. For if it were rich in wisdom we would have been living in paradise! The main problem with our age is that our age far surpasses all previous ages in knowledge (rotted data) but there is a correlative “famine” of wisdom. Since wisdom includes not only intellect but also feelings, and this world is mostly steered by those whose knowledge is wide but feelings are too narrow! Therefore they have made it a hell of hatred! One of my brothers, Mr. Wasif, wrote about Zakir Naik’s comments about Sufi saints. According to him Zakir Naik says: “Sufism is an alien plant in the soil of Islam” These are actually the words of Allama Mohammad Iqbal (1877-1938) who, no doubt, was an extraordinarily profound and inspiring poet—but as a philosopher, he used to wear several hats of intellect like Herbert Spencer in Western philosophical tradition. Actually, as I think, his poetry and thought begins in trivial metaphors, pretty metaphors, then culminates into “grace metaphors” and finally goes on to profoundest thinking that we have. Mr. Zakir Naik should note that in his profundity—Iqbal himself is a Sufi! For example: Ik Danish-e-burhani, ik Danish-e-ruhani Hai Danish-e-burhani hairat ki frawani (One the one hand there is an argumentative/logical wisdom, and, on the other hand spiritual wisdom! But argumentative/logical wisdom is nothing but surplus of wonder…….) Qadhe khirad froze keh Frang dad mara Hama aftab lekin asar-e-sahar na darid (The shining wine cup of rationality offered by the West is the full Sun but powerless/impotent to bring into being lime light of the morning) Iqbal used to call himself a disciple (mureed hindi) of Jalal-ud-Din Rumi—the great Persian Sufi poet! Therefore, he was highly impressed by Persian influence on Islamic culture, community and thought. For example, in his famous chapter, The Muslim Community, in The Reconstruction of Religious Thought in Islam, Iqbal writes: “The conquest of Persia gave to the Musalmans what the conquest of Greece gave to the Romans. But for Persian, our culture would have been absolutely one sided”. It is doubtless that Mr. Zakir Naik is advocating and pushing exclusively soulless, fanatical and chauvinistic Saudi (Wahhabi) version of Islam that has become a disgusting scar on the face of highly inclusive Islamic teachings! It is duty of Wahabism to wage war against teachings of great Sufi saints who kept the divinely prophet-consciousness alive not by preaching the truth but living like truth! Naik’s grudge towards Hussain (may Allah be pleased with him) is a clear sign that he is an agent of un-Islamic Saudi state employed to save her from Hussain who exposes and challenges Yazid of every age! Wahhabism is troubled by Sufism for it is a message of inclusiveness and tolerance! Wahhabism wages war against it for it is a message of freedom and core of Islam that is, in its essence anti- hierarchy and anti-establishment! Wahhabism is afraid of Sufism for it shows a beautiful face of Islam but Saudi’s allies (especially United States) are funding her to prove it ugly and dangerous for peaceful coexistence! Mr. Zakir Naik and all his friends are stakeholders in the highly lucrative and hideous business of a great conspiracy “Defame Destroy”. For it is duty of Wahhabism to promote blameful and reproachably bigoted religiosity for facilitating its funders to wipe Muslims from the face of the earth by declaring them potentially dangerous creatures! May Allah save my innocent brothers and sisters in Islam from felling a prey to a vicious alliance! May Allah help us to show our non-Muslim brothers and sisters that Wahhabism is not the real face of Islam! Islam is one of the most inclusive religions wherein “ink of a scholar is holier than blood of a martyr” and “killing one human person is killing humanity”! Islam—that is a religion of heart, love, empathy and compassion! Amen! Jamshed Iqbal is a student and teacher of English literature and philosophy saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Somalia:Al-Shabab: who are they and what they want?
the Muslim world by dismantling Sufi traditions and their institutions that encouraged logic, reason and enquiry into all fields including theology, social and natural sciences? Sufi orders under which science, philosophy and theology flourished thanks to their liberal interpretation of the Islamic faith. Or: Are they wise men who can bring themselves to the reality that above-mentioned traditions are facts in Somalia and have been so for a very long time, and that any attempts to erase them are bound to fail? Are they an accommodating group that will help nurture and protect Somalis’ multiple-identities including their African, Arab and Western heritages and ideologies thus helping to create a balanced society that is at ease with its multi-layered identities? Education: Are they fanatics who - in order to implement their strict doctrine - would prefer theological schools over secular thus oppressing inquiring minds of the young who, otherwise if encouraged, would use their brilliant brains to acquire knowledge through balanced curriculum and well researched information? Are they dogmatists who would violently suppress scientific explanation of the matter and universe? And because of their oppressive action many gifted minds will be wasted and Somalia will be left out of science and technology race hence perpetual poverty? Or: Are they a liberal minded group who will nurture talent and encourage it to excel in science and knowledge? Women’s sphere Are they copycats of the Mutawiciin – the virtue and vice police of Saudi Arabia that would indoctrinate girls to cover up all their bodies from toe to head? Are they zealots who would spend millions of dollars to buy special busses in order to separate women from men? Are they Wahabiyah chauvinists who are so anti-modernity that even in the 21st century they cannot bring themselves to the reality that women can be drivers, doctors, pilots and astronauts and can rob shoulders with their male counterparts on equal terms? Are they Wahabiyah women-haters whose attitude towards women is based not on Islam but on a pre-Islamic Arabian tradition where baby girls were buried alive as they were perceived to bringing shame to their families? Or: Are they a blessed group who will treat women as fellow human beings who have equal rights and responsibilities as men? Freedom of expression Are they a totalitarian faction whose main aim is to control expression of personal thoughts, feelings, and ideas that differ from theirs? Are they control freaks who will not tolerate any artistic expression of dissent and opposition in ideology and faith? Are they reactionaries who believe sword is mightier than the pen, hence would condemn those who dare to ask questions to death by chopping off their heads? Are they a group of enthusiasts - who because of their tribal allegiances - will succumb to pressures of clan demands and will therefore abandon their revolutionary ideologies like the old military regime have done when they abandoned their “Hantiwadaaga Cilmiga Ku dhisan” - “Scientific Socialism?” By Muuse Yusuf, somalia:Al-Shabab: who are they and what they want?-Opinion - Maareg Online - London, England, UK Tuesday, January 6, 2009 saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] A Muslim Philanthropic Culture
institutions. At the same time, there are arguments to be made that the Muslim community is a young and relatively weak community and that its charity should be spent closer to home in developing institutions and infrastructure. There needs to be a balance: we should continue to fundraise for meaningful causes within our community, but, at the same time, Muslims need to also work on projects that have a benefit that extends beyond our ghettos and co-religionists. Whilst we have been moderately successful with the former, we have not done nearly enough with the latter. In fact, it could seem to some observers that Australian Muslims are more interested in taking than we are in giving anything meaningful back to the society that has given us sanctuary, comfort and opportunity. Charity is just one part of a bigger picture. We should, as a community, ask ourselves: is Australia better off by virtue of our presence here? If we were to assess the total contribution of Muslims to every aspect of this country, can we honestly say that Australia would be poorer intellectually, culturally, economically and spiritually if we were suddenly removed from the face of this earth? Unfortunately, if we don’t start asking ourselves these sorts of questions soon, other people will be asking (and answering) them on our behalf. http://austrolabe.com/2006/06/26/a-muslim-philanthropic-culture/ saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Good News : Tajik Supreme Court Bans Extremist Salafi Islam
Tajik Supreme Court Bans Extremist Salafi Islam January 08, 2009 DUSHANBE -- Tajikistan's Supreme Court has banned the Extremist Salafi branch of Islam. Court spokesman Mahmadali Yusufov told RFE/RL's Tajik Service that for the security of Tajikistan and defense of its citizens' legal rights, as well as the prevention of national, racial, and religious enmity in Tajikistan, the court has decided to ban the Salafi group. The Salafis promote a extremist form of Sunni Islam and do not recognize other branches of Islam, such as Shi'a and Suuni/Sufism. It is frequently referred to as Wahabbism, although Salafis reject this as derogatory. There are estimated to be several thousand followers of Salafism in Tajikistan, mostly young people and many of whom graduated from Wahhabi Islamic schools in gulf countries. Concerns have been expressed by government officials and Sunni religious leaders that Salafi followers may be promoting sectarian division and animosity in Tajikistan and helping to create terror cells. Authorities often use the term Wahabbism to describe various Islamic movements outside state control, and ascribe antigovernment activities to them. In Tajikistan, the term was discredited among even ordinary people during the 1992-97 bloody civil war in which an Islamic opposition fought the post-Soviet regime.Because of the Salafis' anti-Shi'a and anti-Iran positions, there have been allegations that the United States is behind the Salafi movement in Tajikistan. Hajji Akbar Turajonzoda, a parliamentarian and prominent member of the Islamic opposition, is one of those who claims that the West finances the Salafis. In an April 30 interview with Russia's Regnum information agency, he claimed Western secret services have instructed Salafis to fight Shi'ites -- more precisely, Iran. Their goal is to create antagonism in society and destroy unity among Muslims, Turajonzoda said. He also claimed that the Salafis' base could not grow without significant financial assistance from foreign intelligence centers. The overwhelming majority of Tajiks are followers of Hanafia, a more liberal branch of Sunni Islam. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Does Jerusalem belong to the Muslims?
its part of the covenant that God allows the nation to prosper and enjoy His extra-ordinary blessings in this world. Thus, the Jews, because of their transgressions, were deprived of the possession of Palestine even before the advent of the Christ (pbuh). You write: The Muslims say that the Jews have incurred God's wrath and that they no longer deserve this land. This is quite correct. However, the Muslims should also have the courage of seeing their own faces in the same mirror, which they present the Jews. The Muslims are also subject to the same Divine law, which had taken the possession of Palestine from the Jews. You write: Jerusalem is a holy city for both religions, as well as Christianity. I fully agree with this point. I would strongly advocate that in view of this fact, Jerusalem should be recognized as the city of all the Abrahamic creeds. You write: Could the possession of Jerusalem solely in Muslim hands be supported by any material in the sources of Islam? No. The sole possession of the Muslims over Jerusalem, like that of their predecessors is a historical reality, not an unconditional right for all times to come. It should, however, be remembered that even during the times of Muslim domination, the Jews and the Christians were never forced to evacuate the holy city, but, on the contrary, their religious rights were protected and secured by the Law. You write: Further, in your opinion, would jihaad against Israel launched by Muslim states be justified given the conditions of most Palestinians in Israel? Muslims should try to realize the importance that Jerusalem has for the Jews. Whether we acknowledge it or not, Jerusalem has the same spiritual significance for the Jews which Mekkah enjoys in the eyes of the the Muslims. This realization should prompt the Muslims to reconsider their stance about demanding the complete evacuation of Palestine. Furthermore, even if the Muslims feel deprived of their right of possession of Palestine, they should realize that under the present state of affairs, subject to the Divine rules, the Muslims are no longer in a position to resort to aggression for the reclamation of their rights. This is precisely the situation, which has prompted the Muslims to resort to such actions in the name of Jihad, which are not even remotely acceptable to Islam. Thus, even if the Muslims are bent upon reclaiming their right, then they are left with no other option, but to concentrate on rebuilding their nation and, thereby, bring themselves back on the road to material prosperity as well as rendering themselves deserving of God's favors, as a nation. I hope this helps. Regards, Moiz Amjad saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] European Identity Crisis and the Qur'an: The Case of Geert Wilders
releases his film, the first thing I will do is pick up my Quran, kiss it as a symbol of the reverence it deserves from me, then sit down and read it for an hour. This is the best defense of the Quran. DR. INGRID MATTSON is an On Faith panelist and professor of Islamic Studies and Christian-Muslim Relations at Hartford Seminary. She is the president of the Islamic Society of North America (ISNA) and the first woman to hold that position. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Islam's heart of darkness
this maturation will be accelerated by the recent horrors, and in our lifetime we will see orthodox British Muslims travelling to Saudi Arabia and other troubled lands, offering not only formal theological advice, but an alternative and more convivial style of engaging with modernity. al Hakim Murad teaches Islamic Studies in the Faculty of Divinity, University of Cambridge, is imam of the Cambridge Mosque, and chair of the Muslim Academic Trust. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Maulana Maududi�s Terrifying Vision for Indian Muslims
Maulana Maududis Terrifying Vision for Indian Muslims By Mohammed Ayub Khan Maulana Maududis estranged disciple and Tanzeem-e-Islami chief Dr.Israr Ahmed appearing on the Jawabdeh program of GEO television in 2005 made some startling remarks about Indian Muslims. According to a published report of the program in the liberal Daily Times he reportedly said the following: In an Islamic state non-Muslims would be second-class citizens. He said if India decided after that to declare all Muslims second-class citizens then that would be right too. He said Muslims had fought in India on the claim that they were a different nation. There was no harm if India considered its Muslims a separate nation.[1] Dr.Israr Ahmeds lack of concern for the protection of the rights of India s Muslims is hardly surprising when looked through the prism of the views of his mentor Maulana Abul Ala Maudoodi. Both were comfortable with a possible political scenario in India where the nations Muslims were reduced to second class citizens. In the often cited Munir Comission report Maulana Maududi emphatically said in reply to a query that he will have no problem if Indian Muslims were treated on par with the Malechas or untouchables. He was asked the question, If we have this form of Islamic government in Pakistan , will you permit the Hindus to base their constitution on the basis of their religion? He reportedly replied, I should have no objection even if the Muslims of India are treated in that form of Government as shudras and malishes and Manus laws are applied to them, depriving them of all share in the Government and the rights of a citizen. In fact, such a state of affairs already exists in India .[2] But the venerable Maulana later on denied making such a statement. In a letter to Dr.Nejatullah Siddiqi, he wrote: There is a fair amount of distortion in things attributed to me in Munir Report. Actually, I did not say that Manus Dharma Shastra be introduced in India , and that I would concur with the treatment of Muslims as Mleccas and Shudras. In fact these were [Justice Muhammad] Munir Sahibs own remarks which he attributed to me. His question was: If you want an Islamic government, would you then agree if a Hindu government is formed in India , where Manus Dharma Shastra would be introduced. What I had told him [Justice Munir] was that it is up to Hindus to decide what theyu wanted to do and what they did not want to do. They will not ask us what form of system they would establish. Our task is to work according to our belief and faith wherever we have the option. As to India , there the Hindus will do whatever they want to whether we agree with them or not. Despite the denial there are at least two other instances where the Maulana made known his contempt for Indian Muslims. A booklet titled Jamaat-e-Islami Ki Dawat contains a speech made by Maulana Maududi on May 10, 1947. In it he says: It appears now certain that the country will be partitioned. One portion of India will be given to the Muslim majority and the other will be controlled by the non-Muslims. In the first part ( Pakistan ) we shall mobilize public opinion to base Pakistan s constitution on the Islamic laws. In the other part we will be in a minority and you (Hindus) will be in a majority. We would request you to study the lives and teachings of Ramchandra, Krishnaji, Buddha, Guru Nanak and other sages. Please study the Vedasm Puranas, Shastras and other books. And if you cull out any divine guidance from these, we would request you to base your constitution on this guidance. We would request you to treat us exactly on the lines of the teachings of your religions. We would raise no objections. [3] Further evidence of Maulana Maududis disdain for Indian Muslims is evident from his following answer to a question regarding the permissibility of a Pakistani male citizen marrying an Indian Muslim female: Answer: As far as I know the Qurans derivative is that there can be no relations of inheritance and marriage between the residents of Darul Islam and Darul Kufr From now on there should be no marital relations between Indian and Pakistani Muslims.[4] This shows that the Maulana not only disregarded the plight of Indian Muslims but also considered them unequal to Pakistani Muslims. It is the good fortune of Indian Muslims that the founding fathers and the present rulers of India did not heed the calls of Maulana Maududi or an Israr Ahmed. As it is the nations imperfect democracy has relegated the community to the most backward status. One can only imagine what would have been the scenario if a theocracy was imposed upon them. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Freedom
Violence occurs as an obstacle in the path towards freedom. Every desire/action of a human being is a sub-conscious effort to attain freedom. Now the question arises, why freedom! To start with, we do not make a choice of our births, colours, cultures etc. on our own. This is our first dilemma that contradicts our pride of being born free. Secondly, we are said to have a free will but side-by-side we are told what to do and what not to do! Hence, unknowingly or knowingly we have an innate desire to cut these chains to arrive at a state of freedom. Still, why lack of freedom gives rise to violence? It is because one-way or the other, we blame others for depriving us of freedom. This situation arises due to the paradox of looking for right things at wrong places: One evening, a neighbour noticed that Mulla Nasruddin was searching for something outside of his home. He approached Nasruddin and asked, Mulla! Have you lost something? Mulla told him that he lost his ring and asked his help to find the ring. . After some searching without any result, the neighbour asked, where did you exactly drop it? Mulla replied, Inside the house If you lost the ring inside your house, then why are you looking for it here. Well, there is more light out here. Replied Mulla. This is exactly the situation, as we like to draw a straight line on a crooked surface. For instance, politically, we shout freedom but ended up obtaining smaller countries out of bigger countries. Likewise, slogans of religious freedom concentrate us in smaller pockets. Evidently, humanity compromises sky of freedom with less and less space. Is it freedom or imprisonment? It is strange that freedom, which is limitless, is seen through the lens of extreme limitedness. This is a great human tragedy that we desire an open sky by confining ourselves into a tiny dungeon. With this conflict of understanding, chaos is the only outcome, yet we want to live a peaceful life. The gravity of self-created contradictions keeps us pulling down from the sky of freedom to live a life of anger and frustration giving rise to a violent way of life. Basically, we are thirsty for inner freedom, but hiding this ailment with tons of fancy diseases like lack of power, not being religious, not wealthy etc. etc. A king after taking a heavy meal felt dryness in his throat. The court physicians had been called and after consultation, he was given some sort of oil to apply but dryness remained. Then, he had been asked to take honey, but dryness of his throat sustained. They kept on trying different methods, but condition of Kings throat kept getting worse. At that point, they ended up inviting a wise man. After checking Kings throat and getting information about the symptoms, disease was diagnosed as thirst with the treatment of water and lo! The King was healed. Surrounded with so many lies yet in search of truth, we talk about peace and non-violence. It is like dreaming light with closed eyes. Unless and until we face ourselves truthfully, there can be no genuine solution to any genuine problem. This is what freedom is all about i.e. to determine the causes of chains and bonds that are hindering us to fly like an eagle in an open sky. To put it in more realistic words, to realize what is stopping us to feel more loving and joyful, as freedom and being in love is synonymous. People who love and laugh a lot are never violent and only such individuals seem to be capable of piercing the veil of conditioning and gets transported to a stage where religion, sects, nationalities do not matter. Love has an inherent quality of extinguishing the fire of hatred and violence in no time whatsoever. This is where, violence ends and peace begins. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] RELIGION AND POVERTY
of religion. Qur'an also says You cannot attain to righteousness unless you give (in the way of Allah) what you love. Thus real spirit of religion is giving, not receiving, sacrificing, not accumulating. Wherever religion gets associated with powers that be, it remains anything but religion. Then religion assumes the form of rituals completely devoid of spirit. The whole history of church during medieval ages and history of Islam through various empires beginning with Umayyad empire is powerful demonstration of this truth. Separation of church and state is the right doctrine but it is observed more in breach than in practice. Religion must remain powerful critic of powers that be and should play subversive role for establishment. Political revolutions failed because ultimate logic of political revolution is to seize power from one set of elite for another set of elite without bringing any qualitative change. Religious revolution, on the other hand, plays initially at least a different role to bring qualitative change in society by ushering in a just structure. However, soon it also gets associated with political power and its spirit is lost in the ocean of lust for power. All religious revolutions also lost their edge soon after they tried to change society. It is this dilemma which human beings have faced since the beginning of the known history. In fact religion and poverty should never go together and religion should once again play a role of powerful critic of the established powers who thrive by accentuating unjust distribution of social resources. A truly religious society cannot be built by building grand temples, churches, mosques and gurdwaras but by building a simple and need-based social structure. Poverty is opposite of material riches, not of simple need-based life style. The resources of our earth are limited and must be used with great sense of economy. The right word in Arabic for simple need-based life style is faqr which implies patience, constraint on desire and dignified but simple life style. The Prophet of Islam also said faqr is my pride (al-faqr fakhri). However, today we see the so called religious personalities living in high style in grand buildings and maintaining an army of servants and subservient followers. A truly religious person should never be afraid of social critic and should never display his power and influence. He/she should be distinguished from others by simplicity, honesty and transparence. One who gives in to greed and opulence can never be seen with the masses. All great founders of religions are known for their simplest possible life style be it Buddha, Christ, Muhammad or Nanak. Also, Sufi saints like Baba Farid, Moinuddin Chishti or Nizamuddin Awliya always led life of faqr in true sense. Ali, the son in law of the Prophet often used to eat dry bread with salt and curd. Nizamuddin Awliya fasted during day and would break it with dry piece of bread. Yet they are so powerful that kings used to envy their popularity. They were powerful critics of power seeking monarchs. Religion being powerful critic of the powerful must be on the side of the oppressed and exploited to fulfill its role in the society. Tagore in his Geetanjali rightly points out that if you are seeking God you will not find it in grand temples but in workers breaking stones in the heat and dust of May. Real miracle is not to produce things from no where as many charlatans do but to transform our society into a just cooperative than competitive society where all can have their needs fulfilled and live a rich spiritual life. This of course cannot be realized as history has shown but until then religion should remain critic of oppression and exploitation and be seen always on the side of the week. It should advocate moral, not political power. Its superiority lies in moral superiority and if religions perform this role there will be no conflict between religions but between exploiters. Religions fight among themselves because they become tools of exploiters. . . saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Islam, the new Israel
the context of the verses and their limited applicability. A response that highlights the peaceful verses of the Koran. A response that explains the very restrictive rules of engagement for war established by the Prophet. A response that condemns violent Muslims and distances them from mainstream Muslims. But in typical Muslim fashion, we got anything but that. We got boycotts, outrage, hatred and YouTube sabotage, none of which did anything to make non-Muslims think any better of us or Islam, and all of which simply added fuel to Mr. Wilders fire. This is yet another foregone opportunity to explain ourselves while the world was listening that instead was wasted on knee-jerk, unproductive reactions that did nothing more than satisfy our primal need to do something. When will Muslims learn that wrong speech is countered by correct speech, not by shutting it up? When will Muslims learn to respond with their minds and not with their emotions? When will Muslims learn that to reach the minds of those who are accustomed to open dialogue and an open marketplace of ideas, Muslims must also effectively engage in dialogue and submit well-reasoned ideas to the marketplace? When will Muslims learn that the honor of Islam and the Prophet are guarded by Allah himself and that we should therefore focus our efforts on bettering ourselves, setting a good example and winning the hearts of non-Muslims? When will Muslims realize that their current way of responding to attacks on Islam is inconsistent with Islam and the teachings of the Prophet? When will Muslims realize that, in confronting criticism of their faith, they need to start acting like real Muslims? saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Zealousness and Apathy
. It is the responsibility of parents as much as it is the responsibility of heads of state. It is the responsibility of teachers. Everyone shares this responsibility to the extent of his or her abilities. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] The True Confessions of a Conspiracy Theorist
different, there is a great irony in succumbing to the hyped up conspiracy theories propagated by the media itself, while largely ignoring the oncoming train that is hurtling directly at you. Conspiracy theories, its safe to say, are quickly becoming an industry unto themselves. Which leads me to wonder: Am I really so far gone, that I now believe there is actually a conspiracy about conspiracy theories themselves? Is there such a thing as partial disclosure of facts that give a plausible half truth, and then a standard limited fallback, where wishywashy admissions of error only serve to provide even more misinformation? Could the sloppier, more fantastic theories be pushed to the forefront, thereby causing more serious and credible investigative efforts to fall by the wayside? These are some pretty heavy questions. You could brush them off as the neurotic preoccupations of an individual who thinks too much about thinking too much, or you could consider them for yourself. Do they really sound so unreasonable? In order to maintain the facade of a quasidemocratic society, it would be clever for governments to allow partial truths to circulate. It would be clever for governments to occasionally admit to ineptitude and crucify a few useless minion scapegoats along the way. It would be even cleverer to create a whole pop culture surrounding such conspiracy theories, with movies like The Manchurian Candidate, Conspiracy Theory, or The Skulls that help create a fictitious aura of movie magic. Essentially, the message is: Conspiracy theories have no basis in fact, you witless peasants! They are as real as Freddy Krueger! (Does the concept of such a movie monster become less unreal after one considers the grotesque serial killers that line the annals of American criminal history?) Casting aside conspiracy theories as crazy talk is a nice way of discrediting what is uncomfortable to believe, or even to think about. Obviously alternative explanations arent one hundred percent factual, but the point is to at least consider the possibility of an alternative. And sadly, without a working knowledge of basic world history, these alternative possibilities begin to seem outlandish. FOX News can get away with absurdity after absurdity, simply because a lot of people have nothing else to reference. Would it have been easier to sell the calamitous war in Iraq if it was common knowledge that Saddamâs Baathist Party had been ushered into power by the CIA in the coup of February 1963? Would people have created more of an antiwar ruckus if they had known that the Baathists had come into power at the expense of the Iraqi Communist Party? Although it was a political party democratically elected by the Iraqi citizens themselves, it proved too much of a nuisance for the CIA. Would the simplistic war cries of Democracy! have been received with more skepticism if it was known how ambiguously American foreign policy treated such a concept? Why and how does the media then dare to imply that the Iraqi people have kindergarteneresque issues with the self-government? As Mark Twain once observed, history doesnt repeat itself, but sometimes it rhymes. And considering that Jay z is the standard for master lyricism amongst my peers, it sure looks to me like an awful epidemic of tone deafness around these parts. But then again, what do I know? Im the conspiracy theorist nutjob. ANAM MAJEED is a Canadian writer for the Western Muslim Magazine where this was first published saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] INDIAN MUSLIMS AND EDUCATION
such information among the needy people. Also, there is highly useful institution of Zakat which is obligatory on all Muslims. If Zakat boards are formed in every state with persons of known integrity lot of resources can be made available to the weaker sections among the Muslims to meet their financial needs. Islam has prohibited interest to help weaker sections of society. Muslim intellectuals and theologians talk a lot about it but in practice do nothing to give concrete shape to these institutions. If interest free co-operative banks are established with the Zakat money to help small artisans and traders it can be of tremendous help to uplift the backward Muslims.Thus what is needed by the Muslim leaders and intellectuals is genuine commitment, a social vision and dynamic approach. To give a concrete shape to this, think tanks should be established in every state by non-political, non-partisan Muslim intellectuals along with other secular elements genuinely sympathetic to upliftment of minorities. These think tanks can take into account the actual condition of Muslims in the respective states and devise measures to help solve their local problems. Mere breast-beating and culture of complaints would not take them very far. Hard work and establishment of proper institutions alone will help them. Earlier it is realised, better it is for the uplift of Muslims. By Asghar Ali Engineer saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] DIVORCE IN QUR�AN AND SHARI�AH
or separating them. The verse is as under: Divorce may be (pronounced) twice; then keep them in good fellowship (bi marufin) or let (them) go with kindness (tasrihun bi ihsan). Also so ensure full justice for women Quran requires arbitration before divorce (4:35). Thus there cannot be fairer method for divorce than the one prescribed by the Quran. It is so unfortunate that Muslim jurists, under the influence of patriarchal ethos of their societies, they ignored all Quran injunctions and gave more credence to prevalent social practices and that too in the name of Islam. All this corpus of laws are referred to as Islamic laws of divine origin. In total contradiction to what Quran prescribes, the jurists, not only justified divorce given in a state of anger but also described states of anger. What is more central to Islam - justice (adl, qist) or state of proper consciousness in anger? Forget about anger, Quran does not approve of divorce in normal state of consciousness if proper method is not followed for giving divorce which ensures justice for wife. Any unjust act is zulm (oppression, wrong doing). According to the Quran women must be treated with fairness and justice and no act, committed in a state of anger (whatever the state of anger) can be a just act. Maulana Rahmanis argument is very strange indeed that husband if not in a state of anger, will he divorce when he is happy with wife? Divorce, in fact should never be given in a state of anger at all. Whatever state of anger, intense, extreme or moderate, one does loose control of oneself and even if he is conscious of consequences of his act, is unable to think coolly and rationally. And Quran requires husband to remain kind even when divorcing her. Can anyone be kind while pronouncing divorce in a state of anger? Kindness and anger are two opposite states of mind. Also, there are several instances in which husband pronounce divorce on getting angry on petty quarrels with wife. Can then such divorces be justified? Often husband repents after pronouncing divorce thrice in a state of anger but our jurists maintain his wife has been irrevocably divorced and he cannot take her back unless she marries some other man and he divorces her. Husband and wife often quarrel and husband gets angry temporarily and is provoked to pronounce divorce. So such petty quarrels would become basis for divorce. This is not only legally wrong but also morally totally wrong. But such are our jurists and responsible members of personal law board. Can Muslim women then ever expect justice from them? On one hand these jurists will argue that Islam greatly raised status of women and in pre-Islamic society women were treated as chattels and, on the other hand, to maintain manly authority, bring back those pre-Islamic practices in divine garb. Quran put the entire responsibility of treating women fairly and with kindness on men and our jurists gave total authority to men to throw their wives away whenever they liked. There is not a single verse in Quran which exhorts women to treat their husbands with kindness while in their nikah (marital bond) whereas there are several verses requiring men to treat their wives with kindness. This was because women were in weaker position in that society and Islam has all the sympathy for weaker sections of society. In fact Islam lad greatest stress on giving justice to weaker sections of society including slaves, servants, orphan, widows and the poor. As we have repeatedly pointed out Qurans sympathy is with mustadifin (those who have been weakened) (5:28) and our Ulama show all the sympathy with men who had all the power over women in that society (and still this continues even in most modern society) and juristically gives all the power over them. Let us remember justice is more central than opinion of any jurist howsoever eminent that jurist may be. Justice is Qurans central principle which cannot be sacrificed on the altar of any jurists opinion. If we have to project Islam as religion of justice and compassion for weaker sections of society we will have to revise our jurisprudence completely and prioritize justice over opinions of all past jurists of eminence. Eminence is not a principle it is only a social status whereas justice is a moral value central to Islam. Divorce is a very serious act and should be treated with utmost caution and responsibility. It breaks families and causes trauma to wife and children. According to a well-known hadith Allah has permitted act of divorce with utmost reluctance. Thus neither Quran nor authentic hadith are problem for women, it is male authority which is. By Asghar Ali Engineer saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Madho Lal Hussain of Lahore: Beyond Hindu and Muslim
that they kept handsome youths only to satisfy [their] animal nature (p. 40). 7. John A. Subhan, Sufism: Its Saints and Shrines (Lucknow: The Lucknow Publishing House, 1960, p. 279. 8. Shafi Aquil, Punjabi Ke Qadim Shayar (Karachi: Anjuman Taraqqi-i Urdu), p. 114. 9. Quoted in Ramakrishna, op. cit., p. 35. 10. Ramakrishna, op. cit., pp. 35-36. 11. Ramakrishna, op.cit., p. 34. 12. Saiyed Atthar Abbas Rizvi, A History or Sufism in India (New Delhi: Munshiram Manoharlal, 1992), vol. 2, p. 65. 13. Ramakrishna, op. cit., p. 34. 14. Ramakrishna, op.cit., p. 36. 15. Subhan, op. cit., p. 279. 16. Subhan (op.cit., p. 80) writes that upon witnessing the miracle, Madho`s parents and Madho converted to Islam. Ramakrishna (op. clt., p. 36), however, believes that this was not the case. 17. Aquil (op. cit., p. 100), writes that one day a certain Maulvi Abdul Hakim of Sialkot approached Hussain in order to become his disciple. At this Hussain is said to have burst into a fit of laughter saying, You are from among those who strictly follow the Shariah (Islamic law). So then, why do you wish to give me a bad name [by seeking to become my disciple]? 18. Rizvi, op. cit., p. 65. Indeed, till as late as the end of the last century, the use of coloured powder on the occasion of Holi was the main feature of the annual celebrations at the twin tombs of Hussain and Madho. Today, however, under pressure from the puritans, this practice has reportedly stopped. 19. Quoted in Ramakrishna, op. cit., p. 36. 20. Ramakrishna, op. cit., p. 39. 21. Here, Hussain is also probably referring to himself in his intimate saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Mecca Bucks
://video. google.com/ videoplay? docid=4390543243 580274460pr=goog-slhl=en http://al-islam. org/wahhabism/ saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Understand �ISLAM,� Not �Muslimism�
by time. The Koran tells this! However, Muslimism is people's interpretation of the Deen-i ISLAM within the framework of their personal capacity, their conditioning, the traditions and customs in their social environment and the restrictions brought about by their shepherds. Now understand that the Deen-i ISLAM is not bounded by interpretations! Try to recognize the Origin! Get rid of the Muslimism, consider the Deen-i Islam! saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] A Forgotten Covenant
This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses. Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation (Muslims) is to disobey the covenant till the Last Day (end of the world).* Such were the memorable words of Prophet Muhammad in the year 628 CE, when he granted this historic document, also known as the Charter of Privileges, to the monks of St. Catherine Monastery in Mt. Sinai. It consisted of several clauses covering all aspects of human rights including such topics as the protection of Christians living under Islamic rule, freedom of worship and movement, freedom to appoint their own judges and to own and maintain their property, exemption from military service, and the right to protection in war. In the spirit of this and numerous other authoritative Islamic texts, one wonders why contemporary policy makers in the West insist on supporting the secular, corrupt, and authoritarian regimes of the predominantly Muslim nations. What is the wisdom of allocating billions of dollars to overthrow, through well-crafted public and covert operations, the popularly and legitimately elected Muslim governments? Have the West's 'experts' on the Middle East, the Orientalists and the national security advisers hijacked Western political institutions as the latter hijacked the legitimate government of, for example, Iran's democratic Mosadeq regime, or the Algerian peaceful election that guaranteed Muslim control, and many more cases? Should the predominantly Christian West fear and fight genuine Islamic regimes or should it change its outlook by trusting those who uphold God's Words and Muhammad's commands above secular and cultural values? saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Intention
Any Intention is creating the Future! Any moment of intentional mental activity creates and conditions the future! Any moment of intentional verbal activity creates and conditions the future! Any moment of intentional bodily activity creates and conditions the future! If the intention behind this thinking, speaking doing is mixed with either greed, hate, ignorance or diluted derivatives thereof, this future will inevitably be mixed with resultant states of mental and physical pain? If the intention behind this thinking, speaking doing is mixed with either non-greed, non-hate, non-ignorance or diluted derivatives thereof, this future will inevitably be mixed with resultant states of mental and physical pleasure? If the intention behind this thinking, speaking doing is mixed neither with greed nor with non-greed, neither with hate nor with non-hate, neither with ignorance nor with non-ignorance, this future will inevitably be mixed with resultant states of neither pain nor pleasure? Not intending any stills formation of becoming is not creating any future?! Therefore: Be Aware! Watch the intention! Is it mixed with exactly what? saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] A 'modern' Koran the vital next step for Arabs to forge the future
village, or for a handout as an unemployed bread-earner. That man is reduced to doing that because very simply there are no civic institutions around addressing themselves to these and other concerns by the citizenry. We need to find out that which has undermined, and that which may restore, our resources of insight about the crisis that afflict Saudi Arabia in particular and the Arab world in general. And if what it takes is to reexamine how we deal with our faith, our language and our social priorities, so be it. By Fawaz Turki saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] The Sabians ,example of pluralism in Islam
In the context of Arabia and the time when Islam emerged, Islam adopted a very moderate, pluralistic approach to other religions. This pluralistic, harmonious ideology of Islam was only later hijacked for a number of geo-political reasons. The true spirit of Islam always had ample room to accomodate and even give good news to people of other faith, namely Christians and Jews. Second chapter of Quran has a notable verse on this theme which says: Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in God and the Judgement day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve. (The Quran| 2.62) This verse not only give good news to genuine Jews and Christians, but also include another people of faith, namely Sabians. Some scholars argue that the term Sabians are used to accomodate people of different faith other than Judaism and Christianity. Yet other scholars have traced particular religious group known as Sabian that existing pre-Islamic time. The blog, Mavi Boncuk has an interesting article on the Sabians. let me share here. Evangelical Christians do not read or understand Koran (Quran). Most muslims also do not read and question the information that is in plain sight. The Sabians existed before Muhammad, and are said to have read from a book called the Zabur. The Saabi`ah Hunafa came under Islamic rule about 639 AD. At that time in history they were described as Greek immigrants but were grouped together with the Saabi'ah Mushrikoon Nabataeans. Under sharia, the Sabians form a protected religious group (along with Christians and Jews). Many Islamic writers from the period of about 650 CE onward gave further descriptions of the Sabians. They wrote that the Sabians lived in Iraq around Sawad, Kutha and Mosul and they wash themselves with water and had long hair and white gowns [citation needed]. They had a monotheistic faith with religious literature (the Zabur) and acknowledged the prophets. Their theology resembled that of Judaism and Christianity yet were neither, nor were they Magians. As explained by Muslim historian of the eleventh century, Al Biruni, the Sabians were believed to have been remnants of the Jewish captivity who chose to remain behind in Babylon and practiced a combined religion of Judaism and Zoroastrianism, and claimed descent from Enoch. In their Hermetic literature, Enoch was equated with Hermes, and from their community, and the most famous of the treatise attributed to them, that was to become notorious in the West was the Picatrix. It is also considered that a set of Sufi treatises, known as the Epistles of the Ikhawan al Saffa wa Kkhullan al Wafa, or of The Brethren of Purity and Loyal Friends, a philosophical and religious encyclopedia, which scholars regard as reflecting elements of Pythagorean, Neoplatonic, and the traditions of the Magi, were drawn up in the ninth century AD, under Sabian influence. It is generally agreed that the Epistles of the Ikhwan as Saffa were composed by leading proponents of the Ismaili sect of the Shiah. Yazdânism or Cult of Angels (also Yazdâni or Yazdanism) is a modern term for the monotheistic, though universalist, religion that was practiced by most Kurds up to the Islamization during the sixteenth century. Yazdânism involved a belief in incarnation as well as 7 angelic beings which defend the world from their equal and opposite number. In Kurdistan a fair estimate still claims yazdanists being close to one third of the population. They are the Sabians of Harran described in Maimonides Guide for the Perplexed and mentioned in Bahá'í writings as Sabeans. The name Yazdânism derives from the Kurdish word Yazdân, meaning god or angel. :: The significance of including a less prominent religious faith such as the Sabians in this particular Quranic verse, goes much deeper than it seems in the beginning. This shows the truly universal and harmonious approach of Islam to people of all faith to such a degree that Islam didn't hesitate to include Sabians, accepting and acknowledging their faith in God. This single verse thus have greater message to the modern world about Islam's tolerance and accomodating nature, when it comes to wrong perception about the religion of Islam. The very definition of the term pluralism allows for the development of a common tradition while preserving the right of each group to maintain its cultural heritage (faith is a part of culture, no doubt). Pluralism implies mutual respect. And if one looks close at Islam's spirit, one can see this right at the core of Islam's message to humanity. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Call for Peace between Moslems and Hindus
in the time of the Prophet Mohammad: He was looking faraway a funeral caravan and he stand up, the students follower present at this moment asking : but why did you do that, because you don?t now if this is a Muslim, a Jew, Christian or non believer? The prophet answer: I am standing up not because of his religion but because of the light coming from him. So don?t look about the religion of people but look what is their ego or their light. We whish that everyone will be ready for the big spiritual event coming and opening for humanity a new consciousness. One Sufi story: One day a princess chooses to come at the market with poor clothes to be not recognised. She would enter the shop but the owner says ? don?t enter, it is not a place for somebody like you?! She don?t answer and gets out! But at the same time comes the son of the minister who recognise the princess and kisses her hands. When the owner of the shop saw that it was the princess he asked her to enter again. But she answers: ?no it is to late! This is your test. You did not recognise me! In this story god is a king and the princess is the divine wisdom hidden in the daily life! We wish that people would recognize this new wisdom coming saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] The Benefits of Waqf
The Benefits of WaqfOnce, during a visit to Medina, Shaykh Hamza Yusuf picked up a copy of the Saudi Gazette, an English- language daily, and saw a picture of the American golfer Tiger Woods playing golf on a course that featured an architecturally gorgeous clubhouse that reminded him of Muslim Spain. It turned out that the course was at the Medinah Country Club in Medinah, Illinois, and that its architecture was indeed influenced by Andalusia; more specifically, it was based on the Alhambra Palace. I contemplated that fact, says Shaykh Hamza. Here is a place that was built solely for playing golf. And they put all of this energy and effort and time to make it beautiful, and in choosing to make it beautiful, they designed it based upon some of the most stunning architecture in the world, which is from the Islamic civilization. So here I am thinking: Why is it that these people can build a golf course that looks like thatand we cant build a Muslim university that looks like that? Thats my question. The scholars at the Zaytuna Institute have long been speaking and writing about the importance of endowments to support Muslim institutions, especially Muslim academic institutions. Past Muslim institutions and centers of learning, such as the Qarawiyyin in Fes, Morocco (see page 16), were always supportedand still are supportedthrough what is known as a waqf, the idea of endowing property from private ownership in a way that the property becomes the wealth of God. Needless to say, those who give a waqf have always been held in the highest esteem in Islams sacred tradition; for instance, Shaykh Hamza has noted that the ten sahaba who are promised Paradise are all said to have given endowments from their property. In a 1999 speech in Santa Clara, California, Shaykh Hamza listed several creative ways that Muslim endowments could be used in the United States. One was his suggestion that an endowment be created so American lawyers and Muslim jurists could jointly study the U.S. Constitution. Those people who are intellectuals and know what their Constitution says should be shown that in fact many of the ideas of the Constitution were derived from Islamic law, he said at the time. While nobody has taken up that challenge yet, Zaytuna is now directing its efforts to build an endowment that will support the indigenization of Islam in America. Thats what we want, says Shaykh Hamza. Thats my visionto see beautiful, thriving, intellectual, spiritual institutions to revive our traditionour scholastic tradition, our intellectual tradition. Harvard University began as a seminary; it now has an endowment of [several] billion dollars; Yale University began as a seminary; it now has an endowment of more than [several] billion dollars; Princeton University began as a theological seminary. Zaytunas seminary project, the Tabari College, will, Shaykh Hamza hopes, follow a path of intellectual accomplishment that mirrors its theological precursors in America. All of the great universities that are called the Ivy League universities were all built as theological seminaries, he says. Thats how they began, because thats how things beginthey begin with God. And so thats our hope, that one day people will look back and they will say [Tabari College], that amazing university, began as a theological seminary. And one day we want to see it playing a role, a powerful role, in the intellectual history of twenty-first century America, and the world. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] A Glimpse at Early Women Islamic Scholars
, no one can say it is the biased opinion of a woman, and thereby question its authenticity. This was a golden age full of proactive, confident and talented women. Hisham b. Urwah b. Zubair, May Allah be pleased with him, is the teacher of Imam Malik, Abu Hanifa, Sufyaan al-Thawri, Saeed Qahtan, and is acknowledged as a great Hadith scholar of that era. The most reliable Hadiths narrated by him, found in both Bukhari and Muslim, are those he narrates from his wife, Fatima bint Mundhir. Sadly, many Muslim men today would not marry a woman more knowledgeable than themselves. The men of our past would proudly marry and learn from them. One of the best compilations in Hanafi fiqh is the masterpiece Badaya al- Sanaaya by Imam Kasani, whose wife was Fatima al-Samarqandiyya, daughter of Alaaddin al-Samarqandi. This book is a commentary on Tuhfa al-Fuqaha written by the latter. Fatima was a great expert in Hadith and other religious sciences. Imam Kasanis students narrate: We saw our teacher at times would leave the classroom when he could not answer a certain difficult question. After a while he would return to elucidate the answer in great detail. Only later on did we learn that he would go home to put the same question to his wife in order to hear her explanation. Clearly, he depended on his wife in his scholarly life. Not only were women scholars allowed to give binding religious verdicts (fatwas), but if they differed with their male contemporaries there would be absolutely no objections concerning their pronouncements. This was apparent from the earliest period. Illustrative of this is the opinion of Fatima bint Qais, may God be pleased with her, who said that a husband need not provide support for his irrevocably divorced wife during her period of waiting (Iddah). She based her opinion on a narration from the Prophet, peace upon him. Despite the fact that Umar, may Allah be pleased with him, and other senior companions disagreed with her, based on their understanding of a verse in the Quran, they did not question her faith, impose sanctions on her, nor did they prevent her from continuing to narrate the Hadith and issuing her fatwa. This incident is interesting in that it presents the opinion of a woman that advances a ruling that is not deemed favorable to woman. In so doing she opposes an opinion advanced by men that is deemed favorable to women. If this incident had occurred in our times it would have surely been the point of much contention and discussion. The above are just some of the evidence that establishes the enormous contribution of women to the Islamic scholarly enterprise. The book it is excerpted from contains many more arguments and can be found at http://www.interfacepublications.com. I hope that this article empowers us to help women attain the status and dignity that was given to them by our pious predecessors, based on the inspiration they received from the leader of all the Prophets, our exemplary master, Muhammad, the Chosen One, peace and mercy of God upon him. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] The �Teddy Bear� Crisis
. The impact of such a contrast on unsuspecting non-Muslims, and increasingly many Muslims is extremely unsettling. A final aspect of this issue we wish to discuss is the nature of civil society in the Muslim world. In classical Islamic society, civil society was extremely strong as opposed to a weak and decentralized state. The actions of individual citizens were the key to social order and a high degree of civility and social morality (Akhlaq) prevailed. In such an environment, reporting crimes and misdemeanors to state authorities was a last resort. The institutionalization of a western model of the authoritarian state into the Muslim world, one of the worst aspects of the western political tradition, has altered the nature of that type of civil society. Now we have the idea that the Islamic state is to be the ultimate arbiter of all things Islamic, great and small, despite the fact that the divine law discourages elevating transgressions to state authority for adjudication. Had civil society been stronger in Sudan, the teddy bear situation would have been handled in the local neighborhood, and stayed there. The parents of the children involved would have informed the teacher and their childrenwho actually suggested naming the bear Muhammadof the inappropriateness of their actions and the affair would have ended. Even if those outside of the circle immediately involved had learned of the situation they would have realized that it was best left as an affair isolated to the school and individuals in question. In a global village where the real battle is the battle for hearts and minds is this sort of narrow-minded legalism the best Islam can offer? I think not. However, as long as we continue to prioritize politics and strategic affairs, our decided weakness, over principles and prophetic ethics, our potential strength, we are going to move from shameful crisis to shameful crisis and we will find our religion floundering in the wake of frantic mobs, massacred civilians, and non-issues elevated to the status of definitive statements of our commitment to the defense of our Prophet, peace upon him, and our religion. At the end of the day, in light of contemporary global realities, our best defense of the Prophet, peace upon him, will never come through the mindless enforcement of a sterile legal code divorced from the principles that give it real meaning and substance. Rather it will come through living lives that reflect the fullness of the prophetic teachings and using those teachings to shine rays of light on an increasing dark and troubled world. Notes: [1] Imam Ahmad ibn Hanbal, Musnad al-Imam Ahmad b. Hanbal (Beirut: Muassasah ar-Risala, 1999/1420), 14:513. [2] Al-Qadi Abu Bakr Ibn al-Arabi, Ahkam al-Quran (Beirut: Dar al-Fikr, nd), 3:451. [3] Imam Ibn Jarir at-Tabari, Jami al-Bayan fi Tawil al-Quran (Beirut: Dar al-Kutub al-Ilmiyya, 1997/1418) 9:408. [4] Imam Abu al-Fida Ismail b. Kathir, Tafsir al-Quran al-Adhim (Beirut, Sidon: Maktaba al-Asriyya, 1996/1416), 3:305. [5] Addressing the Prophet by his first name as opposed to an honorific title is an insult to him. Appropriate addresses would be terms such as O Prophet! O Messenger of God! God has commanded the believers in the Quran, Do not address the Prophet as you address one another (24:63). In other words use proper and honorific terms of respect for him [6] Sahih al-Bukhari, #5809; Muslim # 1057 [7] Ibn Majah #2045; Ibn Hibban # 7219 [8] Al-Bukhari # 7352 saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] The Aqsa Parvez murder case
a million people. That's what we see every year at Hajj. People of every colour and race, united in belief, all gathered together in one place, joined together in worship. Kings and beggars joined together, their foreheads upon the ground, in glorification of the Most High, the Most Merciful. This is why we still call it the religion of peace. You'll need to witness this spectacle yourself to truly appreciate it. I wish you could see Islam for what it is, and not for the cultural practices that predate Islam but continue to hinder our society. You will see then that the honour killings you hear about, the misogyny and hatred, is in complete opposition to Islam. You will see why our sisters defend their faith with such fervour and strength. You will see how much we love them, and how strongly we regard our families. You will see why we believe that Paradise lies beneath the feet of our mothers. You will read about the great women from our history, among whom were the first to accept Islam, and the first to be killed for that belief. I wish you could see what these women were willing to sacrifice in order to hold on to Islam, for it raised the status of women the world over. I wish you could see how Islam liberated and honoured these women, while it is only culture and ancient tradition that has shackled and disgraced them. Often, I wish we could see that as well. There is so much I wish you could see and feel, but alas, the responsibility is upon me to convey the message. I hope that I am conveying the message correctly, and that I have helped shed some light upon your doubts and concerns. I regret that someone better than myself could not deliver this message to you, for surely I fall short of the kindness and respect that Islam instructs me to show to you. I do hope you accept me for who I am, in spite of my shortcomings. I'm trying. I am not asking you to forgive us. I'm not even asking you to change your mind; that's up to you. I only want you to know that I want the best for you, irrespective of what you believe about me. You are my neighbour, and I cannot neglect your rights. If you ever need something, you know where to find me. Faraz is a technology consultant based out of Ottawa, Canada, serving clients across the country. He is a former editor and occasional contributor to a Muslim Canadian newspaper, and one of the editors at ijtema.net, where this piece originally appeared. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Terrorism and the Democratic Imperative: Reflections on Contemporary Muslim Politics
find people who identify with the victims and people who identify with the attackers. For some people an act is considered terroristic while for others it is not so. We also find in the Arab Middle East a deep sense of powerlessness and frustration. This is illustrated by the quote stated above. The editor feels powerless about a certain situation, in this case the siege of Iraq. Now there is also the suffering of the Palestinians. So they just identify with an act which is taken to express frustration. This is also indicative of alienation from the state. In normal cases if there is frustration about political problems then the political leadership of the country would be able to channel this type of frustration and direct it into creative political acts. This happened during the Nasser era when he gave the Arabs the feeling that he was doing something about their problems. They transferred their feelings into feelings of loyalty to him and during the Nasser era the level political violence was very low because there was trust that the state is going to remedy the situation. Now there is a sense of powerless. It was also evident during the Gulf War when Saddam Hussein was defying American authority. This led to popular support. When you have this sense of powerlessness and alienation from the state and polarisation you will have a formula which is favourable to violence of all sorts. The Middle East has not reached the level of violence which occurred in Rwanda or Bosnia. There you have the whole population engaging in acts of terrorism and violence. But at the same time it is pretty close. Although some of the political violence is committed by known groups there is some element which is not organised in any way. For example after the kidnapping of the Kurdish guerrilla leader, Abdullah Ocalan from Nairobi, there was a random explosion of violence by Kurds all over Europe. Some burned themselves. In Egypt and Jordan there were also random attacks on Israeli tourists and Western tourists. Some of the attacks were carried out by soldiers in the military who have no connection with any political groups. This shows that violence has reached a very high level. At the same time it is also significant that after these acts are being perpetrated civil society does identify with them and support them. Lawyers come in to defend them. A similar thing happened in Israel when the Prime Minister Yitzak Rabin was murdered. Before that an Israeli terrorist gunned down nine worshippers in a mosque. There were groups in Israeli society who supported these acts. A shrine was built to an Israeli who gunned 29 worshippers in a mosque. Many settler groups visit this shrine. Another incident related to this particular situation is the phenomenon known as the Afghan Arabs. This is a combination of two levels of despair. First of all the participation of many Arabs in the war in Afghanistan was an expression of despair about the situation in their own country. There is the famous story of Anna Karinaniya. After his lover committed suicide he decided to go to Serbia to fight the Turks. This was an act of despair. There was nothing in it for the hero and he looked at the Serb cause as some sort of displaced idealist cause. Most of the people who went to Afghanistan were people from Syria, Libya or Iraq. They could not go home. There were also the Palestinians who have no home to go to. They went in search of this ideal knowing that they had nothing else to look forward to. People from Gulf countries also went to Afghanistan. They had nothing to do. They lived well but there were no politics for them to take part in. So they went to Afghanistan. But when they come back there was another problem. Their countries would not receive them. So they had a problem and they started forming all sorts of violent groups. I am not saying the despair is the direct cause of violence : it is a combination of this atmosphere of lack of hope, polarisation and alienation from the state. Violence and the lack of democracy have similar roots. They are both springing from a political situation characterised by these shortcomings. Some analysts would say this is because of the Muslim psyche or the Muslim tradition or their way of thought. But then we can ask how and why are the Western powers, including the United States, also involved in this violence. It is a situation where the political actors find there is no way forward except through terrorism and violence. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Islam and 'Honor Killings'
nation, have no regard for the suffering of their women? Of course it would not. At the end of the day, attacks such as the one that resulted in the death of Aqsa Parvez are acts of domestic violence resulting from rage that emanates from a total neglect of Islamic teachings. Ms. Parvez lost her life due to such violence and perhaps there are a few other instances where Muslims women in Canada or here in the United States, have been similarly victimized. However, these instances should be kept in perspective. In the United States there are approximately 1,200 women killed every year by their husbands or intimate partners. There are other Christian nations where murders of this type are even higher. The United States, Guatemala, and other countries we could mention where similar abuses occur are Christian nations. However, it would be disingenuous to use such statistics as an indictment against Christianity. These issues are an affront to humanity and require our collective attention. Until we all view the problem this way, we are in jeopardizing the health and integrity of our society. Saying this is not to minimize the gravity of so-called honor killings to the extent that they do occur in Muslim societies. As Muslims, we are commanded to be committed to justice. That commitment entails that as a community we oppose in the strongest terms honor killings and take immediate action to end such a practice in our communities. Practical steps include the following: 1. Emphasize that such killings have no sanction in the Quran, the Prophetic practice, or in Islamic law. 2. Declare anyone guilty of involvement in honor killings to be a cold-blooded murderer. 3. Encourage judicial authorities to enact the harshest penalties possible for anyone accused of involvement in such killings. 4. Educate our Muslim communities, especially in the West, about the un-Islamic nature of honor killings, and the pressures, nuances, challenges and complications facing young Muslims, male and female in the West. 5. Work to eliminate the double standards, and to expose the hypocrisy that exist in our communities, generally, concerning attitudes and standards relating to the indiscretions of males as opposed to females. In conclusion, Islam honors the female, and values femininity. It is up to every Muslim to translate teachings in that regard into a beautiful reality that helps to elevate the status of women in all societies. Honor killings, domestic violence in general, murders of the type terrorizing women in Guatemala, female sexual slavery and trafficking, pornography, especially its more violent manifestations, are all crimes against humanity that we should oppose in the strongest terms and work strenuously to eliminate. If our women are not safe, psychically, emotionally, spiritually, or psychologically we are all at risk, for without women men are incomplete, and without men women are incomplete. Our Prophet, peace and blessings of God upon him alluded to this complementariness when he said, peace upon him, Women are the complimenting halves of men. We must all work harder to make our societies whole. IMAM ZAID SHAKIR is a scholar-in-residence at the Zaytuna Institute in Hayward, California, and author of the book Scattered Pictures: Reflections of an American Muslim, which was published in 2005 saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] With God on their side?
it is evangelical Christianity in the United States and their religious support for rightwing Republicans, or Zionism posing as Judaism, or Islamism masquerading as Islam - all three are equally guilty of misleading people, creating conflicts and corrupting three of the world's greatest religions. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Community service
the Mutazilites were pioneers. They made reason the very criterion of religious law. Nicholas D. Kristof rightly points out that while the thread of fundamentalism is real in Islam, so is the thread of reform. The 21st century may become to Islam what the 16th was to Christianity, for even in hardline States like Iran, you meet Martin Luthers who are pushing for an Islamic Reformation. One of the most surprising elements of this push for reform has to do with the emergence of a school called feminist Islam. Tunisian scholar Mohamed Charfs book, Islam and Liberty, exposes the historical misunderstanding that led to a theological junta monopolising the discourse. Intellectual stagnation preceded revivalism and its offspring, fundamentalism. An articulate, erudite brand of Muslim scholars are giving battle to these forces Leila Ahmed (Egypt and the US), Nasr Abu Zaid (Egypt), Mohammed Arkoun (Algeria and France), Hsna Hanafi (Egypt), Fethullah Gulen (Turkey), Mohsen Kadivar (Iran), Fatima Mernissi (Morocco), Tariq Ramadan (Switzerland) , Muhammad Shahrour (Syria), Abdolkarim Soroush (Iran), Mohamed Talbi (Tunisia) and Amina Wadud (US). They are little noticed in South Asia. The mullah, inferior in learning and integrity, monopolises discourse. One thinker deserves particular attention. Shabbir Akhtar writes, After developing a great rational philosophical tradition, the adherents of Islam have lapsed into an intellectual lethargy that has already lasted half a millennium. He counsels Muslims to be reflective, to be intellectually honest enough to face frankly and conscientiously the tribunal of secular reason and to do so within faithful parameters. The terrorist challenge is but part of a wider challenge. Muslims must face it for their own good. As the Quran says, Verily never will God change the conditions of a people until they change it themselves. http://hindustantim es.com/StoryPage /Print.aspx? Id=61825cb8- 57d7-4d6c- bbcf-ed3ccfed200 4 © Copyright 2007 Hindustan Times saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] The Lost Jihad: Love in Islam
. A far cry from the violent and indiscriminate small jihad preached by militants, mahubba is a form of al-jihad al-kabir, the greater jihad, or jihad against one's own ego. It is perhaps unsurprising, then, that in an age of lesser jihad mahubba has fallen out of practice and almost out of memory; it is so universally neglected that when Islam is accused of lacking a concept of divine brotherhood, few Muslims have the intellectual wherewithal to protest. But Adhaf Soueif is right: at the heart of all things is the germ of their overthrow. The struggle to serve God out of love, and one another out of love, is the jihad of human potential against the jihad of violent ideology; if resurrected, it has the power to change the world. G. WILLOW WILSON is a Cairo-based author and essayist. Her articles about modern Islam and the Middle East have appeared in publications including the Atlantic Monthly, the New York Times Magazine, and the Canada National Post. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Reconstruction Of Islam Thought
. Kalam, undoubtedly influenced the great minds of Islamic world of the time and also the succeeding generation for several centuries. But now Kalam cannot be treated as unchangeable. There is urgent need for a new ilm al-kalam in the light of modern corpus of scientific knowledge. Advocating a change culture: A religion consists of several sub-systems like ritual system ('ibadat), institutional system (like zakat, etc.), thought system and value system (like equality, justice, compassion etc.). Of these ritual and value- system are permanent and cannot be changed under any circumstances. But the thought system could and must change, if religion has to keep pace with time, its thought system should change. There is misconception among Muslims about the Qur'anic verse 5:3 (i.e. This day have I perfected for you your religion and completed My favour to you...). They think that now what we have inherited is perfect in every respect and there is no need for re-thinking in any sense at all. Our din is perfect. The din is undoubtedly perfect but the meaning and significance of din should be understood properly. One cannot include the kalam, for example, in din. The Islamic thought system has been evolved by theologians who are human beings and no human person can ever be perfect. Human beings think under certain influences which they cannot transcend as human beings. All Divine commands are sought to be understood by human agents under certain socio-cultural influences and these influences are reflected in the religious-thought system. Once we understand this there will be no resistance to change in the thought system. This will bring about a great revolution. The Islamic Shari'ah is also an embodiment of Islamic values. Islamic Shari'ah is nothing but a sincere attempt by the fuqaha' (Islamic jurists) to apply divine commands and the Islamic values to a number of issues like marriage, divorce, inheritance, nature of evidence, crimes like theft, rape, adultery, division of property etc. This attempt to approach these issues in the light of Islamic values and divine commands was also influenced by the socio-cultural circumstances of the time. They could not have applied Islamic values and divine commands to these issues in vacuum. There is great deal of change in these external influences and hence many of these shari'ah formulations stand in need of change. This change does not amount to tempering with the divine commands but making yet another human attempt in the light of our own experiences and our own circumstances. If we evolve this understanding of religion the dynamics of problem changes and religion will be even greater force to bring about spiritual transformation for the better. Naturally there will be differences in opinion while bringing about these changes. We should not be afraid of differences. These differences, if honest and sincere, provide greater vigour to human thought. The founders of the different schools of jurisprudence during the second and third centuries of Islam were not afraid of differences. Why should we be? Written by Dr. Asghar Ali Engineer saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Demolition of Ancient Religious Symbols
of their views through the process of shura (consultative democracy) and the use of kalimat assawa' (a word of equity). But to resort to sheer force and destruction of artifacts of which they are the temporary custodians, while ignoring all others, Muslim and non-Muslim alike, can be nothing short of an exercise in ghayy (political oppression and coerciveness) as opposed to rushd (political maturity and righteousness). Recently, a Taliban spokesman introduced an alternative justification for his government's decision. He stated that the decision to destroy the statues was a political one, made out of anger at and frustration with international policies. International agencies were spending money to repair the statues, while ignoring the human catastrophe befalling Afghani children ravaged by sanctions and malnutrition. As a result, the statues became a symbol of an oppressive West, and hence the object of hostility and destruction. This justification is based on faulty reasoning. First, the actions taken to spite the West are misdirected. They harm primarily Buddhists who have lived in peace with Muslims for hundreds of years. Second, the governmental decision does not represent a rashid (politically mature and righteous) response or a thoughtful and effective solution to a human tragedy. Finally, despite the faulty reasoning and the wanton destruction by the Taliban, as responsible moral agents we must not dismiss one important fact. Children are dying in Afghanistan because of Western sanctions. These sanctions have harmed innocent people and made them pawns in a global political struggle which is not of their own choosing. American people of faith and secular humanists need to ponder this fact, and recognize that existing sanctions are based on faulty logic as well. They harm helpless people who are often themselves oppressed and victimized by their own governments. American people of faith and secular humanists need to initiate a dialogue in the public square to develop ethical and humanistic ways for protecting our legitimate political and economic global interests without harming the burdened population of the Third World. Otherwise, we will be guilty of ghayy. This is my opinion, saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Debating Islam Democracy
all decisions on their behalf and force them to do what is right. In short, the ideal Islamic state, according to this understanding, is made of one virtous ruler and a whole load of hypocrites who only obey Shari'ah because they are slaves. This is pathetic and contrary to reason, to Islam and to reality. In fact it is the ordinary Muslims who today are braving tyranny and suberversion by corrupt rulers to keep Islam alive. And this has always been the case. Were they dependent on their rulers for this, Islam would have been lost a long time ago. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Civic Involvement: An Islamic Imperative
support systems and networks with other organizations, such as churches, schools, neighborhood associations, local politicians, and small interest groups. On the other hand, Muslims living in the suburbs have tremendous intellectual and #64257;nancial capital. If we could constructively bring these two reservoirs of capital together, we could develop a demonstrable model that could initiate a revolution in American civic participation. That revolution lies in our potential to reverse one of the most damaging implications of suburban sprawl-the depletion of intellectual and material resources from the inner-city. Rudimentary efforts undertaken by Muslims to counter this trend have already begun. Organizations such as the Inner-City Muslim Action Network (IMAN) in Chicago combine the material and intellectual resources of suburban Muslims with the organizational expertise and networking potential of inner-city Muslims to create a dynamic synthesis that is having an ever greater impact on the life of both Muslim and non-Muslim communities. In Los Angeles, the Umma Community Clinic demonstrates how the vision and focused action of suburban university students can create a major center that provides one of the few venues where poor residents of the South Central Los Angeles community can receive free basic medical care and referrals for more advanced treatment. In the Washington, DC area, The Zakat Project initiated by the All Dulles Area Muslim Society (ADAMS) builds bridges of goodwill and helps to initiate avenues of communication and coordination between the wealthy Muslims of suburban northern Virginia and the poorer communities of inner-city Washington, DC. In Richardson, Texas, the Islamic Association of North Texas (IANT) provided the funding to renovate one of the oldest mosques of inner-city Dallas. In Santa Clara, a suburb in the southern San Francisco Bay Area, the Rahima Foundation works in collaboration with Masjid Warithuddin of inner-city Oakland to help feed three hundred families a month. If we can expand and develop these efforts, a new and unprecedented model of civic involvement can emerge. This development is in no way limited to the social service sector. Mobilized social capital would inevitably engender deeper models of citizen involvement that involve greater forms of self-governance and enhanced collaboration with other economic, social, and political actors. However, for these developments to occur, we need a revitalized type of Muslim-one who is instilled with a bold and God-conscious vision. This is why the Agenda to Change Our Condition is so important. If implemented, it will engender Muslims with a healthier relationship with God, and a healthier relationship with God will lead to a healthier relationship with our neighbors. That enhanced relationship will in turn lead to a change in our collective condition, God willing. May blessings and peace be upon the Messenger of Allah, as long as those who remember him continue to do so... Endnotes 1. Abu Su'ud Muhammad b. Muhammad, Irshad al-'uqul al-salam ila mazaya al-Kitab al-Karim (Beirut: Dar al-Kutub al-'Ilmiyyah, 1999), 2:17. 2. al-Nawawi, al-Minhaj, 9:24, no.2793. 3. See Carmen Sirianni and Lewis Friedland, Civic Innovation in America: Community Empowerment, Public Policy, and the Movement for Civic Renewal (Berkeley: University of California Press, 2001), p.1. 4. Ibid., p. 11. The above excerpt is from a newly published book by HAMZA YUSUF and ZAID SHAKIR, Agenda to Change Our Condition, Zaytuna Institute, Hayward, California, 2007 saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] War of words
by silent (and peaceful) majorities on both sides as more political grandstanding. Ultimately, Muslims will have to determine their own moral framework for Islamic issues whether in books, mosques, or in their own culture before defending them on legal grounds. And before other groups hostile to Muslims exploit the absence of this for political reasons, Muslims should fill the vacuum for the benefit of their communities and religion. Making sense of the myriad paths to extremism may continue to remain difficult for Muslims or anyone else. But effectively ruling out the ones we can identify - while marginalising our critics in the process - shouldn't be. Zahed Amanullah is associate editor of altmuslim.com. He is based in London, England saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] What happened to �good Islam�?
in Northern Virginia. saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] Islam and Logos
, but through sincere self-inquiry, as well. Not only is Islam not at odds with reason and empirical science, from the very beginning Islam has encouraged science and has understood that the study of the natural world can lead toward knowledge of the Divine. This concept powerfully influenced Thomas Aquinas, who became acquainted with it through his lifelong study of the Arabic commentaries on the Greek classics, and it was Aquinas who first introduced the idea into Christianity that human beings could learn about the Divine from the natural world . Furthermore, one of the central concepts in Islam is that of fitrah, the innate nature of the human being which instinctively knows the good, the true, and the beautiful. Turn your face with purity toward the primordial religion , according to the innate nature (fitrah) with which He has made humankind; do not allow what God has made to be corrupted. That is authentic religion, but most people do not understand (Surah Ar-Rum, 30:30). In other words, not only is there an innate natural law and within man the ability to grasp it (even without a religious hierarchy to interpret it), but authentic religion must itself conform with this innate truth. The most important point to be grasped in today's world is that the vast majority of Muslims should be viewed as allies in a common struggle for social justice and human dignity. It will be tragic if this polarization proceeds any further on the basis of misunderstanding. The extremists must be confronted for their distortion of traditional Islamic principles--principles which for 14 centuries have recognized religious pluralism and human rights. And, if it can be shown that contemporary or traditional Islamic formulations and teachings contradict basic human rights, then this must be corrected from within Islam itself. Perhaps it is time for the Pope, if he is sincere, rather than lobbing rhetorical hand-grenades into the Muslim street, to sit down with a few contemporary Muslim men and women of wisdom and explore the common ground that might be found in these notions of faith and reason. The Dalai Lama met with world leaders of Islam in San Francisco in April of 2006, warmed their hearts, acknowledged their good intentions, and in so doing formed connections of compassion and understanding which will help to marginalize the extremists. And for Muslims who might be inclined to take to the streets, it might be appropriate to remember the counsel of the Qur'an regarding conveying a message to people of other faiths: Invite to the way of your Sustainer with wisdom and beautiful urging; and discuss with them in the best and most gracious manner for your Sustainer knows best who strays from His Path and who receives guidance ( Surah an-Nahl, 16:125). Kabir Helminski has been a publisher of spiritual literature, a translator of the works of Rumi and others, and a spiritual teacher in the lineage of Jalaluddin Rumi. One recent book which he co-authored is The Belief Net Guide to Islam. His books on spirituality, Living Presence and The Knowing Heart , have been published in at least eight languages. He has toured as Shaikh with the Whirling Dervishes of Turkey, bringing Sufi culture to more than 100,000 people. He is now co-director of an international education project in Islamic education (www.thebook.org). saiyed shahbazi www.shahbazcenter.org
Bismillah [IslamCity] My Islam: Freedom and Responsibility
by INGRID MATTSON Muslims in America today seem to have lost the right to be individuals. We are treated as a collectivity - responsible as a group for any crime committed by another Muslim or done in the name of Islam. Shortly after 9/11, I wrote an article stating that Muslims have the greatest obligation to reject terrorism and political violence committed in the name of Islam. I still believe this is the case. Islam does not have a centralized authority; there is no universally recognized council of scholars or clerics who speak on behalf of all Muslims. With freedom from clerical authority, however, comes the responsibility to engage in the debate over the true meaning of Islam. Islamic law states that silence is an indication of consent. If Muslims do not reject the perverted interpretations of the Qur'an proffered by terrorists, they will have shirked their responsibility to define the real meaning of Islam. At the same time, clarifying our own position does not mean that we have to speak out against each and every statement issued by terrorists or every criminal action taken by groups claiming to represent Muslim interests. Once we have defined what we stand for, and what we stand against, then any particular action that violates those guidelines are clearly rejected by us. American Muslim organizations have made extraordinary efforts to publicize their rejection of terrorism and extremism in the name of Islam: we have organized petitions, written fatwas and position papers, distributed brochures, held conferences, organized press briefings, published op-eds, spoken on the radio and television. Still, we are asked, Why have moderate Muslims not spoken out against the extremists? We have spoken, but we have not been heard-primarily because good news does not get much coverage. Even worse, we have spoken, but we have not been listened to. There are many people who are ideologically opposed to Islam-to the most benign interpretation of Islam-because of their own extremist religious or political ideologies. No matter what conscientious Muslims do to live as peaceful citizens who contribute to the welfare of society, these groups will attack us and our religion. Most objectionable is what I call the, non-Muslim Islamic fundamentalist. What I mean by this is a non-Muslim who applies a literalistic, decontextualized hermeneutic to the Qur'an and Islamic tradition. This is not how I read my scripture (maybe it is how they read theirs), so who are they to tell me that this is what Islam really says? Being judged as a group, rather than as individuals, also means that the negative experience of one Muslim is considered to be representative of all Muslims and all of Islam. I do not deny the right of any individual to tell his or her own story. We all have that right, and I must learn from the pain, hurt and anger of women and men who were mistreated in the name of Islam. But these negative experiences are not shared by all Muslims - indeed, not by most Muslims. This is why such authors have little or no constituencies within the Muslim community - because large numbers of Muslims do not feel they represent their interests or perspectives. The burden of collective guilt, the oppressive weight of stereotyping, and the violence of hateful anti-Muslim discourse is difficult to bear. It is even more difficult to see how this affects our youth. But there is hope. Hope lies in the goodness of ordinary Americans who try to overcome their prejudices and reach out to their Muslim neighbors. Hope lies in the solidarity shown by other groups - like Japanese Americans - who have faced similar situations. Hope lies in the extraordinary moral leadership shown by many American religious leaders to guide their congregations to the path of understanding and compassion. More than anything, I see these challenges as opportunities to examine myself and my community, to see if we are responding with enough courage and moral leadership when we witness discrimination against others. Are we able to avoid burdening other groups with collective guilt? The Qur'anic revelation, no soul bears the sins of another is directed first at our community. We are all human, and all of us have to struggle with our own selfishness, prejudice and will to power. As a Muslim, my struggle for my community's rights should be only the starting point of a wider struggle - a struggle for the dignity of all people. Being a Muslim in America today means having the opportunity to work towards this goal in solidarity with compassionate individuals of all faiths and good will. DR. INGRID MATTSON is an On Faith panelist and professor of Islamic Studies and Christian-Muslim Relations at Hartford Seminary. She is the first woman to be president of the Islamic Society of North America. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] When is Laylat al-Qadr?
] This is reported to be the position of Ibn Mas`ud (Allah be pleased with him) and other great Companions. [As mentioned by Bututi in his Kashshaf al-Qina`, and others; for the many narrations from the Companions and Followers about Laylat al-Qadr, see Ibn Abi Shaybas Musannaf] Imam al-Nafrawi al-Maliki mentions in his al-Fawakih al-Dawani fi Sharh Risalat Ibn Abi Zayd al-Qayrawani that the position of Imam Malik, Imam Shafi`i and Imam Ahmad, and the majority of the scholars is that Laylat al-Qadr is not a specific night. Rather, it moves around. Imam Sarakhsi mentions in his Mabsut, a 30-volume masterpiece of Hanafi legal reasoning, proofs, and comparative fiqh that was mainly authored by dictation to students while unjustly imprisoned in a pot well, that the position of most of the Companions (Allah be pleased with him) was that it is on the night of the 27th. (3.127) This understood, others explain, to mean that its most likely night is the night of the 27th of Ramadan. [As in Ruhaybanis Matalib Ulin Nuha Sharh Ghayat al-Muntaha 2.225 in Hanbali fiqh] And Allah alone gives success. Walaikum assalam, Faraz Rabbani. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Islam and the politics of humanity
constituencies, that the incompatibility of Islamic khilafa and secular sovereignty is fully revealed. Islamic conscience, a gift of Theo centric faith, is never hostage to the Muslim political order, or any political order for that matter, in the manner of the secularist. For the latter, the political order is the be-all and end-all of all historical existence. In the final resort, the secular doctrine of state sovereignty removes all distinction between morality (universal, in the Kantian mode) and politics (parochial, in the constrictive sense of political correctness!) For all its sanctimony, modern civilization provides no evidence, not even in theory, that it aspires to overarch the pernicious divide of morality and politics, that it possesses a universal vision which identifies the self-interest of its own political community with the wellbeing of humanity. All that the theory and practice of modern politics offers is a compelling vindication of the creed of Realpolitik which upholds that humanity has no claim to any common good or universal morality. Despite the insufferable pain of this insight, our search for a meaningful, moral existence must continue. It is the Muslims duty to delineate the Quranic vision of the Khilafa of Adam in such a way that mankinds collective responsibility for the moral ordering of the single human world becomes the paramount focus of the socio-political discourse. S Parvez Manzoor :( PhD) Author, Writer Researcher- Stockholm-Sweden saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Do Muslim Share an Approach on Practicing Islam in Public Life?
of Muslim to the dictates of the laws, philosophy focused on rational understanding of belief, and the Sufis wanted to emancipate the inner self of the believers. With the gradual decay of Islamic political entities (that were incapable of enforcing their vision on the intellectual debate) Muslims were unbound between three images of their religion: physical, rational or spiritual focuses of religious experience. However, this pluralism did not last for long. The rise of Muslim empires of the Ottoman, the Safavi and Mongol, and the fall of the Andalusia, in 10AH/16AD century gave predominance to jurisprudence again and precipitated in the suppression of philosophers and Sufis. The critique of jurists like al-Ghazali to philosophy and Ibn-Taymiya to Sufism among the Sunnis, and those of the al-Majlisi among the Shi?a discredited the reliability and truthfulness of the other competing disciplines and legitimized their suppression. Fiqh emerges as the sole and correct interpretation of Islam with the rise of Salafis within the Sunnis and the Akhbaris within the Shi?a in 12AH/18AD century. The western colonialism of the world of Islam ignited the revival of political Islamic movements and intellectual debate in the early 14AH/20 AD century. However, the emerging revivalism offered no new outlook to Islam, but rather it reinforced the juristic approach to religion. Muslim activists spearheaded the struggle to implement juristic laws in all aspects of life in their societies. An approach that is driving, in its strict application as in the extreme case of the Talaban in Afghanistan, to transform the evolving socio-economic activities of the Muslim societies to the time of the founders of fiqh schools. To achieve such grand transformation would definitely, as we have witnessed, lead to political oppression and the silencing of intellectual expression. Even the current lonely voices that are questioning the juristic approach are only offering the revival of theological debate and philosophical understanding of the past. They, like those of Abu-Zaid of Egypt and Surush of Iran, are indeed voices in the wilderness that have been set aside, discredited and marginalized. We are yet to witness the birth of new methodology or new discipline of Islamic sciences. However, the natural historical process for the development of intellectual understandings and theoretical schools does take over a century to happen: opposed first; challenged, critiqued second; and then finally acknowledged to ascendancy. So our goal should be to encourage and support those voices in the wilderness and nurture the debate and amplify their echoes. And Islam21 is one of those venues and facilitators. * Talib Aziz (PhD) is a Writer and Researcher - Los Angeles - USA saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] A Change in the conception of Muslim women
of society.) The European analyses of women's situation in the non-European world needs to be understood in terms of a set of power relations. We need to acknowledge that women's histories do not simply begin with the colonial penetration. Particularly when external influences have not been for the better. This process has not only by and large marginalised women and deprived them of their religious and cultural identity but it has placed an external burden of being labeled as 'oppressed'. We must be fully conscious of the some times 'non-apparent' structural restraints which have come to shape our views of ourselves as Muslims but have also had a direct influence in re structuring our societies. The position of women has been pivotal in this process. The refusal of many Muslim women to give up their cultural and religious way of dressing has provided a direct challenge to the 'homogenization' process of the so called 'coca cola' culture. As Muslim women we must not only be aware of our own histories but of the historical roots of development. It is only in this way that we can challenge the dominant discourse and be at ease with our religious heritage. The onus of objectivity is not on us but on those who deem us repressed. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Islamism Globalisation
Written by S. H. Al-Musawi Now and then, politicians blame the global economy for the malfunctioning of their national policies. This is true to a certain extent. The global economic factor is bridging many societies together. The European Union started as an economic alliance, and is now heading towards political harmonisation. Global economy has meant that a crisis in south east Asia is not a local one. Information technology (IT) and US-led global entertainment industry fostered a tendency for spreading American cultural values. Globalisation covers a great variety of social, economic and political change, and it is therefore not surprising that different disciplines have assigned different meaning to it. Globalisation is an abstract concept and it does not refer to a concrete object, but to an interpretation of a societal process. According to Heywood (1998), globalisation is a complex web of interconnectedness that means that our lives are increasingly shaped by decisions and actions taken at a distance from ourselves. It implies that nation-states can no longer be viewed as independent actors on the world stage. However, it may not mean that the state is irrelevant, but that its role has changed and is now largely related to the promotion of international competitiveness. Globalisation is a geographical shift in domestic economic activity around the world and away from nation-state, say Bannock et al (1997). Globalisation is therefore viewed as a process in which geography becomes less a factor in the establishment and sustenance of border crossing, long distance economic, political and socio-cultural relations. In the words of Albrow (1996), globalisation restores the boundlessness of culture and promotes the endless renewability and diversification of cultural expression rather than homogenization or hybridization. Usually, globalisation is also meant to refer to the consequences it has. The biggest impact of lessening the factor of geography is on the concept of nation-state and nationalist ideologies. It is not yet clear The coming together of ideas has helped to melt down differences across the globe. It has helped to diffuse the feeling of nationalism, for example. Many local institutions are aspiring to be linked up to the global ones without having to go through their national set-up. A multi-national company can take decisions that affect the national economy, while the nation-state is unable to deter such decisions. Peter Mandaville (see ISIM Newsletter of March 1999) points out that the Internet (a main feature of a global environment) has become a forum for Muslims for the conduct of politics within their religion. He rightly says that in the absence of sanctioned information from recognised institutions, Muslims are increasingly taking religion into their own hands. The global nature of Islam enables it to be one of the main beneficiaries of certain aspects of globalistion. After all, Islamic principles are not very friendly to the rigid concept of nation-state, the main sufferer under a globalised environment. In fact, as Mandaville explains, the rise of IT has led to considerable intermingling and dialogue between desperate interpretations of what it means to be 'Islamic' and the politics of authenticity which inevitable ensue from this also serve to further fragment traditional sources of authority. Indeed, Islamists, who had long suffered under absolute rule are now able to conduct debate and critically question many of the inherited dogmas. This IT-enabled global environment has led to the moderation of many of the extremist views that had been propagated by certain quarters, for transparency always results in limiting undesired actions and thoughts saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Faith and action
publicly, at least we should have some sort of consensus about how it should be done. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Fundamentalism and Authenticity
The literal meaning of Fundamentalism is very different from its current popular useage. The phrase 'authentic' was commonly used by the Islamists prior to the use of fundamentalism. Many Islamists do not object to the literal meaning of fundamentalism as it refers the believers to the fundamentals of the faith. Both previous and current generations of Islamic reformers are consistent in their calls upon Muslims to go back to the original sources of Islam. Unlike the simple arguments or slogans of the first generation of reformers, the second generation further developed the 'authentic' arguments and adapted it to the needs of the 20th century. The contemporary Islamic call seeks to bring the life of Muslims in line with the norms of the historical texts and traditions, while at the same time, attempting to reconcile their reading of the the Islamic text with the context of modernity. They attempted a discourse which accommodated the traditional concepts on public life through a modern interpretative framework. They offered Islamic views, proposals and alternatives to the problems of the modern world based on the following principles: 1- to go back to the original sources or the fundamental meanings of Islam and to get rid of the impurities of other sources. 2-to benefit from modern sciences and widen the horizons of the Muslim mind. 3- to revive the process of 'Ijitehad' and tackle contemporary issues which had no previous precedence in Muslim traditions. The authentic review of the Islamic discourse based on the above procedures went beyond the simple reaction of the first generation of reformers. Consequently, it inspired a generation of thinkers, writers and activists who further developed the dimensions of the Islamic discourse. By the second half of the 20th century, the failure of secular programmes and national governments became obvious and the out of dated traditional religious schools conceded to the authentic Islamic movements as the only viable Islamic alternative to contemporary rival ideologies. However, the chaos in Algeria and Afghanistan, the limited achievements in Iran, Pakistan and Sudan, the failure of Islamic movements in many Muslim countries and the experiences of the Islamists in Malaysia, Turkey and Jordan are creating new conditions that are pushing the Islamists towards another phase of reform. But by the end of this century, it will be obvious that the discourse of the second generation of Muslim reformers is no longer sufficient to address the needs of the forthcoming generations of Muslims. Now there is a need to move from the authentic attempts to reconcile the conflicting trends of the past and present, to that of reproducing an authentic modern discourse. The Need for further Authentic Update The most urgent problem facing, the Muslims, is neither political nor economical, but a crisis of our thinking and learning process in relation to ourselves, Islam, Muslims and humanity at large. A critical review to the external conditions, symptoms or causes of the contemporary decline is of little practical value unless it is preceded with a serious self review and re-assessment. It is clear that the cultural environment plays a critical role in shaping the consciousness and in developing the characters of people. Subconsciously, it feeds the mind with assumptions, ready-made thought patterns and norms. Conditions orientate the emotions, influence people and shape their development. As a rule, people do not reflect deeply on the conditions or underlying assumptions of their beliefs, but many do so following a crisis, an overwhelming challenge or a serious exposure to external influences. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] From Protest To Engagement
not present in Westminster Hall. NAZIM BAKSH is a Canadian Journalism Fellow at Massey College, University of Toronto. He is a television and radio producer with the Canadian Broadcasting Corporation. Copyright 2007 Islamica Magazine. All rights reserved. Reproduction in whole or in part in any form or medium is prohibited. Site maintained by:ASiteOvernite.com _uacct = UA-320819-3; urchinTracker(); _uacct = UA-320819-3; urchinTracker(); saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] The Role of the Identity Crisis in the muslim world
them. Muslim and Arab writers need to have a clear vision of the concept of identity, which requires investigation and debate to choose suitable tools and programmes for formulating ideas. There is an urgent need for dynamic ideas in this field to disseminate a culture among the general Muslim public. Also needed is an objective self-critique of the present Muslim reality and an interpretation of historical and social issues in the context of time and place so that the current blatant contradictions can be addressed. * Najah Kadhim (PhD)-Executive Director of the Charity International Forum for Islamic Dialogue(IFID) and a senior university Lecturer- London- England saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Truth, Other Religions, and Mysticism
consciences, and followed by them in the measure of their sincerity. And Allah knows best. MMVII © N. Keller [1] Nawawi writes: The ostensive purport of such hadiths attests to the position of Muslim orthodoxy that no one deserves reward or paradise for his acts of obedience. As for the word of Allah Most High Enter paradise for that which you used to do (Quran 7:43), and His saying, That is paradise, which you have inherited for what you did before (Quran 16:32), and similar verses that show that paradise is entered through of works, they do not contradict these hadiths, but rather the meaning of such verses is that entering paradise is by means of spiritual works, though the success to do the works, the guidance to have sincerity in them, and their being accepted of one are through the mercy and favor of Allah Most High. So while it is true that one does not enter paradise through mere works, it is also true that one enters it through works, that is, by reason of works, which are of the divine mercy (Sharh Sahih Muslim, 17:16061). saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Arab�s court new disasters by following the terrorists� misguided promise of �dignity�
millions of innocent victims. The result would be a condemnation of terrorism within and beyond the Arab world that would no doubt rid the region of this scourge - but at what cost? Would it not be better to find a peaceful way to wake up the Arab world? Is there not some better way, some non-violent way, to awaken the Arab world to the realities of modernity? Do we have to wait until some mindless terrorist gains possession of an atomic bomb and murders millions in his misguided and insane efforts to establish Arab dignity? What are we waiting for? We need to stop terrorism now. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Interview with Shaykh Hamza Yusuf
of negative potential? A: You have to give them hope. And there's something attractive about war to young men. They need to see war for what it is. If Robert E. Lee in the Civil War said war was hell, what would he make of 20th-century and 21st-century warfare? I think we have to see war as the despicable creature that it is and really work for peace. They say if you don't sweat for peace, then you bleed for war. Q: But can you pull that off from inside Islam? A: Muslims are peace-loving people generally. Among the young, yes, there are some militant attitudes. But a lot of it arises out of chivalry-- and don't underestimate the chivalrous impulse in men. A lot of these young men see women being-- you know-- they see soldiers breaking into houses with Muslim women. It's really beyond the pale for the average Muslim man, and something rises up in them. And it can turn to deep resentment and rage. But generally I think the impulses are actually quite noble. Q: So what do you say to the average person who sees some kind of a sinister threat under every hijab and behind every beard? A: People have to be exposed to Muslims, just experience Muslims; talk to them. Reach out, read about Islam, try to find out about it. There are 20,000 Muslim physicians in the United States, Americans putting their lives in the hands of Muslims every day. You're going under and the anesthesiologist is a Muslim, right? He's looking out for you. He doesn't want you to die in that operation because you're an infidel. He's doing his job. As is your pediatrician who's trying to heal your child. And the mechanic who's fixing your car? He's not putting a bomb in your car. It's Abdullah, the guy down at the Chevron station, right? I mean it's one-fifth of the world's population for God's sake-- one out of five people is a Muslim. Muslims have been an almost entirely benevolent force in the 20th century. They did not wreak the havoc the Western powers wreaked on the world. They have not come anywhere near to the environmental degradation that we've done to the planet. So I think Muslims need to be seen in the proper light. They're mostly decent, hardworking people, people with deep family values, and they want to live in peace. My experience on this planet, almost 50 years, is that if you treat people with respect, they tend to treat you with respect. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] For Pakistan, there is an urgent need to reclaim Rumi and Iqbal�s message
to prophet Abraham as an idol breaker. As for Futuwwat, it refers to the life of the fata his courage, generosity, hospitality and love for fellow human beings and the Divine. Shariatis dynamic Sufism, then, taught the individual, how to win freedom from the chains of religion...as prophet Abraham, the model fata had done, and he included Hazrat Zainab, daughter of Hazrat Ali, the fourth Caliph, among his role models. Clearly, as with Iqbal, Shariati transposed Abraham from a prophet in sacred history to a metaphor of resistance and renewal in the Iran of 1970s, a country going through the throes of rapid modernisation under a totalitarian regime. Here, Shariatis Covenant with Abraham (Mi ad ba Ebrahim) signified a new iconoclastic impulse in modern Iran: intellectual struggle and revolutionary resistance against fossilised ways of thinking naturalised by habit and history. This being so, one could say that the Abrahamic dynamic in our times reflects an ethics of resistance against despotism and injustice, calls for the cultivation of the self as a moral being (khod sazi), entails a creative reclamation of a religio-cultural past, and critically engages with western thought. In post-revolutionary Iran, the Abrahamic dynamic permeates cultural activity as a critical impulse pushing the boundaries of consciousness in a society where a turn to research and cultural production are among the defining features of a vibrant intellectual life. Such a vibrant cultural scene suggests that the legacy of Rumi and Iqbal is becoming increasingly generalised in Iran. This is bound to have far-reaching implications in promoting the spirit of freedom and justice in an increasingly interdependent world where the production of knowledge is a defining feature. As for Pakistan, there is an urgent need to reclaim Rumi and Iqbals message for stemming the slide into the home-grown swamps of aspiring suicide bombers, who are threatening to set the country ablaze in the name of Islam and Sharia. [picture: Suroosh Irfani] Suroosh Irfani teaches Cultural Studies at National College of Arts. The article is a brief version of his paper presented at the Seminar on Contemporary Relevance of Rumi and Iqbal, held in Lahore on 16 April, 2007 saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Toward an Adamic Education:
Toward an Adamic Education: If it has not been a fatalistic mentality of this is the way things simply are, then it has been our weak theoretical foundations, simplistic interpretation, and intemperate application of an Islamic pedagogy that has been the greatest challenge to Islamic schools in North America. The lack of a clearly articulated Islamic pedagogy and what that entails for both the purpose and practice of Islamic education within the modern West must be addressed with a sense of urgency. [...] We have chosen to adopt the term Adamic Education from Abdal Hakim Murad (T.J. Winter), as opposed to the commonly used term Islamic Education to illustrate the roots of an Islamic education and also its relevance to the greater discourse on education.Western epistemologies refer to the moment that Adam was sent from the heavens to spend the remainder of his life on earth as the great Fall. That single moment of ignorance where Adam ate from the forbidden tree and therefore earned himself the consequence of being sent to earth is understood in the Islamic epistemology as an ascent, not a fall. Islamically, Adams physical displacement from heaven to earth is understood as an ascent because spiritually he was raised from a state of ignorance to one of knowledge. Through a process of education, Adam was raised in status in becoming Allahs khalifa (vicegerent) on earth and the angels bowed to him. It is therefore this process of education and move from a state of disobedience to obedience that raised Adam in status to an Adamic state. The process of becoming educated is not a forward motion toward things unknown, rather it is a search for knowledge that will bring an individual back toward their fitra (natural state of purity). All education is a re-education a reclamation of a pure state of being again. It is a process of recognizing the magnanimity of the Creator of His Oneness (Tawheed). All forms of knowledge that bring an individual closer to that state of understanding are considered educative. There is no distinction, as Imam al- Ghazzali notes, between knowledge that is considered secular or that which is considered religious. Ahsan states in a beautiful metaphor that within Islam, all areas of knowledge are like branches of a single tree rooted in the cognition and awareness of God. Learning is for the purpose of attaining a state of being, whether that is achieved through learning about photosynthesis or prayer, the intent is the same. Learning(taallum) is a form of worship (ibaada) that proclaims an individuals slave hood(ubudiyyah) to the Creator. It is no different than fasting and prayer because all of them are processes of returning and regaining what we have lost. An Adamic Education therefore, alters the purpose of schooling entirely. It is about human transformation and not merely about the transmission of knowledge. The acquisition of knowledge as an act of worship makes learning into a sacred event. Everything about the class is treated with a sense of reverence, dignity, and austerity;utterly unlike the modern educational experience. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] a Prophet's dua
O God, give me light in my heart and light in my tongue and light in my hearing and light in my seeing and light in my feeling and light in every part of my body and light before me and light behind me. Give me, I beg you, light on my right hand and light on my left hand and light above me and light beneath me. O Lord, make light grow within me and give me light and illuminate me. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Is a Greener Islam Possible?
in the Islamic world on the Environmental front. In Zanzibar, Islamic teaching are actively being used to encourage people towards conservation, Niger is another example where land has been reclaimed from the Sahara desert by planting trees, Oman has been successful in reintroducing the native Oynx to its wilderness and Islamic organizations with an environmental agenda have also sprung up in recent years, in Iran alone there are almost 150 environmentalist organizations. The most articulate and reasoned voice in contemporary Muslim discourse on the environment is that of Syed Hossein Nasr. According to Nasr the environmental crisis is not an isolated phenomenon but is rather part of the spiritual crisis of our age. Consequently one cannot address one type of crisis without addressing the other. Given that in most Muslim countries environmental awareness amongst the elites as well the masses is missing so what can an average Muslim do in the face of growing environmental crisis? Here the dictum, Think globally, act locally may apply. A good start would be to spread awareness of environmental issues amongst other Muslims and relate it to how this issue is fundamental to an Islamic understanding of man's place in the universe. Additionally one can combine religious injunctions with pragmatic concerns by stressing that without addressing environmental problems economic growth cannot be sustained. A substantial grassroots environmental movement amongst Muslims has yet to arise. It could be because environmentalists in the Muslim world have not really tapped into their own tradition to further their arguments. It is also important to work closely with people of other faiths and ideologies on this issue since this is something that effects all people on this planet. This also ensures that Muslims organizations do not have to reinvent the wheel every time but rather they can use and augment the expertise and know-how of their counterparts. No contribution or act in this issue should be taken to be insignificant because in this endevour there is no such thing as an insignificant good deed, as prophet Muhammad (peace be upon him) said, If the Hour (Judgment Day) is about to be established and one of you is holding a palm shoot, let him take advantage of even one second before the Hour is established to plant it. M. Aurangzeb Ahmad is a doctorate student. He can be reached at [EMAIL PROTECTED] saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Duality that Governs Our World
the future is equally important, for the Holy Quran highlights the future trend in some of its verses. For example, Surah Yusuf (12) tells the tale of Prophet Yusuf, whose management planning for the future saved Egypt from an acute economic crisis. Or Surat al#8209;Rum (30:14), in which the Holy Book tells the Muslim community in Mecca, who were feeling depressed at the defeat of the Roman Christians by the Persian unbelievers, that the Romans would defeat the Persians in a few years time, thus referring to the future with some good news: Alif, Lam, Mim. The Romans have been defeated in a nearby land. However, although they have been defeated, they will be victorious in a few yearss time. Allahs is the Command in the past and in the future. On that day, the believers will rejoice. Living and feeling the self-respect that generates respect for the psychological and physical space of the Other. It is a reciprocal situation. The understanding and application of the concept of duality should also find their way into the reform of theology. The very early Muslim philosophers harmonized the classical Greek intellectual philosophy with the Islamic creeds (aq#257;id). It is not the same today, for the dialectics of the modern intellect is aiming to create a single integrated world. Muslims should face this huge challenge with peaceful coexistence with unbelievers, instead of confining themselves to accepting only the People of the Book. In other words, the acceptance of faith (im#257;n) and intellect could meet at some points and diverge at others, rather than each trying to annihilate the identity of the other. A reading of the Quranic verses indicates that there is room for unbelievers (atheists) or kuffar. The Quran states, for example: To you be your way, and to me mine. (109:6) To each among you, We have prescribed a law and an open way. (5:48) Therefore, to remind you, for you are only a reminder. You are not a watcher over them. (88:2122) *Najah Kadhim: Director of IFID and a Senior University Lecturer. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] American Mamlukes
drill were slowly perfected during the seventeenth century. The drill helped to mould the serfs into malleable tools, disciplined, obedient, and trained in loyalty to the king and the nation. Over time, as nationalist indoctrination was joined to the drill, the risks of rebellions from citizen armies diminished. They became the norm over much of Europe. Modern Europe acquired its slave armies with help from the drill and nationalist ideologies. When industrial capitalism produced democratizing forces in society, a variety of mechanisms came into play to minimize the risk of challenges from below as the vote was extended downwards. On the one hand, the drill was refined and expanded: to its existing tools were added schooling, wage work and rising consumption. Schooling indoctrinated the electorate in the benefits of citizenship. Wage work added threats of joblessness and privation. Addiction to consumerism blocked out the anger over inequities. It also kept the consumer toiling as hard or harder than before to pay for new consumer goods. Neutralizing the newly empowered citizens was not enough: the representatives they voted into government would have to be neutered. It is far easier to cover election expenses by taking money from those with deep pockets the corporations and lobbies than raising money from the voters. As election expenses rose, the discipline that corporations and lobbies exercised over the elected representatives deepened; they began to pick and put them into office. Unlike the mamlukes, the senators and representatives in the US Congress are not captured as slaves from neighboring countries. In practice, however, their interests are so closely tied to those of their owners - the corporations and lobbies - that they retain precious little interest in the concerns of the people who vote them into office. Indeed, when we examine the loyalty with which they render their services to their true owners, the dead Ottoman emperors might well envy the system of representation that produces these American mamlukes. Thus, two egalitarian systems - the Islamicate and American - had produced similar responses to the challenge of power from below: they instituted two close variants of the mamluke system. * M. Shahid Alam is professor of economics at Northeastern University. He is author of Challenging the New Orientalism (IPI: 2007). He may be contacted at alqalam02760@ neu.edu. His website: http://aslama. org. © M. Shahid Alam. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Interview With Fuad Nahdi
to understand one thing -- the Islam they invest in today is the Islam they're going to get tomorrow. We want to bring in scholars who can close the East-West divide, who can speak to Muslims living in the West. Scholars like Sheik Hamza Yusuf or Abdullah Binbaya, who's based in Saudi Arabia, a Mauritanian sheik of very high repute. The legitimacy these scholars bring is that they have made an effort to understand what Islam says, not what the people are saying in the streets. Q: In the face of Afghanistan and Iraq, and the continued questioning in the West of Muslim identity, how do you hope to get the message of moderation across to impressionable, volatile young people? A: My message isn't to do with Western occupation of Iraq or what's going on in Afghanistan or Palestine. I'm working with Islam, the faith. And I can only argue that this is what Islam teaches me about this situation. You judge a faith or a religion or an ideology by the way it reacts to adversity. We say these problems are not permanent. The way we react to adversity, the way we behave as people of God, that's a permanent thing. We're allowed to be black; we're allowed to be Asian. But we have never been allowed to be Muslim. And we have found that, the more liberal a person is, the more they tend to be hostile to someone whose religion is a source of their identity. So you grow up as a Muslim in a sense of negativity. Q: How else do you tackle this well-funded, well organized extremism? A: We are not going to have even one percent of the resources that the other party has in terms of developing this moderate form of Islam. But what is on our side is that we are not reinventing the wheel. The idea is to find within the genius of Islam -- in 1,400 years of history -- what works. Mainstream Islam -- based on nonviolence, on a sense of justice, on a sense of honesty, on a sense of fairness -- is something that has developed over centuries in Islam. It's up to us to go and find people who know where this is in our history, bring it into the forefront and share it with others. The worst thing we can do is to push this radical agenda underground. I wrote an article two or three years ago to say the war against terrorism and the new antiterrorism laws will push the whole debate and agenda underground. And then we will not have a clue what is happening. When 7\7 [the London transport bombings of July7, 2005] happened, it just blew up in our face. Believe me, the intelligence people in the West have no clue what is going on. Q: How do you measure success? For me, the success will be when somebody sees a Muslim in the street and identifies him, not with the collapse of the twin towers, but with the beauty of the Taj Mahal; then I will know that we have succeeded. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] interview with Shaykh Hamza Yusuf
television and then CNN, it was like two different universes. That's really troubling to me because like the Chinese say, There are three truths. There's my truth, your truth and then the truth. If I'm unwilling to let go of my truth and you're unwilling to let go of your truth, we cannot see objectively this truth that's in the middle, between us. There's good and bad in all of us, and I want to get rid of the cartoon scenario of George Bush's world and Osama bin Laden's world, and I want to see it nuanced. I want to see more intelligence here. Q: We know from history that wars are generally fought by young men. What are you saying to these young people to prevent the sudden explosion of this sort of negative potential? A: You have to give them hope. And there's something attractive about war to young men. They need to see war for what it is. If Robert E. Lee in the Civil War said war was hell, what would he make of 20th-century and 21st-century warfare? I think we have to see war as the despicable creature that it is and really work for peace. They say if you don't sweat for peace, then you bleed for war. Q: But can you pull that off from inside Islam? A: Muslims are peace-loving people generally. Among the young, yes, there are some militant attitudes. But a lot of it arises out of chivalry-- and don't underestimate the chivalrous impulse in men. A lot of these young men see women being-- you know-- they see soldiers breaking into houses with Muslim women. It's really beyond the pale for the average Muslim man, and something rises up in them. And it can turn to deep resentment and rage. But generally I think the impulses are actually quite noble. Q: So what do you say to the average person who sees some kind of a sinister threat under every hijab and behind every beard? A: People have to be exposed to Muslims, just experience Muslims; talk to them. Reach out, read about Islam, try to find out about it. There are 20,000 Muslim physicians in the United States, Americans putting their lives in the hands of Muslims every day. You're going under and the anesthesiologist is a Muslim, right? He's looking out for you. He doesn't want you to die in that operation because you're an infidel. He's doing his job. As is your pediatrician who's trying to heal your child. And the mechanic who's fixing your car? He's not putting a bomb in your car. It's Abdullah, the guy down at the Chevron station, right? I mean it's one-fifth of the world's population for God's sake-- one out of five people is a Muslim. Muslims have been an almost entirely benevolent force in the 20th century. They did not wreak the havoc the Western powers wreaked on the world. They have not come anywhere near to the environmental degradation that we've done to the planet. So I think Muslims need to be seen in the proper light. They're mostly decent, hardworking people, people with deep family values, and they want to live in peace. My experience on this planet, almost 50 years, is that if you treat people with respect, they tend to treat you with respect. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Quran Comparison: Beating Wives
. Jurists have historically taken this to mean that only an Islamic court of law can determine cases of adultery. Thus, Asad's Quran also points out the role of the state, while The Noble Quran makes no mention of this fact. * There is a recent Quranic translation, by Laleh Bakhtiar, in which the Arabic verb translated as beat by Asad and others, is translated as to go away. However, Ms. Bakhtiar's translation is not even out yet. Furthermore, being a feminist Quran, it is not likely that many conservative institutions, which is what we are targetting, would embrace it. Personally, I do find Bakhtiar's translation of the term compelling. Until this translation comes out and becomes more accepted, please, abide by the Prophet's Sunnah. Also, people should realize that a person who already thinks that beating a wife is against the Prophet Muhammad's Sunnah, is more likely to accept Bakhtiar's argument that the word does not mean beating at all. Now please, hit the big gray box at the top of the website and help us donate 1000 copies of the Asad translations to Muslim institutions, MSA's, organizations, and groups saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] The Attitude of Muslims towards Globalization
the inner Muslim mentality for presentation to the outside world as a kind of behavioural response that is, rejecting or showing total resistance to external ideas. The active participation of Muslims in globalization through their NGOs is very important for consolidating their roles, especially those who are concerned with specific problems arising from the environment, such as drugs. These kinds of activities would make the Muslim countries more viable for the consolidation of their civil societies and would produce a useful influence on democracy and transparency. The biggest challenge facing the Muslim world in the global context is the political order. Despite all the changes taking place in the political world, the Muslim governments, particularly the Arab governments, are probably the least democratic and transparent. Their attitude is in total contrast to the nature of the global society or the Internet society, where the horizontal transformation of the fabric of society is the modern order of the day. Society, the computer and the company are all moving in one direction owing to the horizontal network of computers and therefore the gradual disappearance of the vertical structure of industrial society. All the telecommunications and other companies in the developing world are restructuring themselves horizontally to gain an advantage over the vertical structure in their operation, response and creativity. References United Nations Development Programme (2003), Arab Human Development Report 2003, Building a Knowledge Society, Page 1E5, 20 October, New York: UNDP. ibid Mike Jensen, Making the connection: Africa and the Internet, Current History, Vol. 99, No. 637(May 200) P125. ibid Gulf News: online Edition, Dubai, Thursday, 23 October, 2003 http:// www.gulfnews./com/articles/News.asp?Article1D=,01048 Sameera Mian, Global Concerns, Muslim News, (27 October 2000)p7 Editorial, The case for Globalization, The Economist, (23 September 2000) p19 saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] What Would You Do?
What Would You Do? A perfect man was about to pass on to the next World. Before this took place, however, there were certain duties which he needed to complete. One of these responsibilities involved appointing someone who would continue on with providing spiritual assistance to those individuals who were interested in pursuing the mystical path. There were quite a few outstanding candidates to consider, but there were four people, in particular, who were especially noteworthy due to the extraordinary beauty of their spiritual character. In order to make his selection, the man decided to ask each of the candidates a simple question. He felt certain that one of the four would answer the query in a manner which would single out that person as reflecting the choice which God wished to be made. Arrangements were made to interview the four individuals one at a time. The date, time and place were fixed for each person. The first individual appeared at her appointed time. As soon as she arrived, she was asked the following question: If you were to be given the patched frock which is symbolic of the mystical authority that is invested in the one who wears it, what would you do with such authority? The person reflected on the question, and, then, replied: I would use that authority to try to engender in people an abiding love of, and commitment to the truth. This was a good answer. The one who had asked the question was pleased with the response. Later that day, the next candidate appeared at the indicated time. When asked how he would use the authority which accompanied the wearing of the patched frock, he remarked: I would seek to help people to establish justice so that they would be able to live in a secure, peaceful, and harmonious environment where every individual received what was due to him or her. Another excellent reply. Again, the man who had asked the question felt happy with the quality of the answer. On the following morning, the third person was ready to be interviewed. Once more, the questioner was not disappointed. This individual said: I would use the spiritual authority to assist people to be kind toward, and generous with, one another. The man asking the question could find no fault with such a perspective. Like the other answers, this response was simple, straightforward, and, God willing, would have a tremendously beneficial impact upon the community if implemented. The appointment for the final individual had been set for the afternoon. When the designated time arrived, so did the candidate, and, the same question was asked, yet, again. The person replied: I would use the patched frock to cover the faults of people. The answer was elegant. It brought a smile to the lips of the questioner. Previously, when the dates and times for the interviews had been established, the four candidates were informed that the presentation of the patched frock would be made a certain time on the morning following the last interview, and all four individuals were requested to be present. Morning arrived. The four candidates, plus the interviewer, assembled at the indicated time and place. The one who had asked each of the individuals the same question said: The answers which each of you gave are exemplary. All of your responses brought joy to my heart, and I have no doubt that each of you, irrespective of whether, or not, you receive the patched frock, will dedicate your lives to putting into practice the answers you have voiced. However, as important and correct as the answers are which each of you have given to the question of what you would do if given responsibility for exercising the spiritual authority which is vested in the one who wears the patched frock, the answer that may be most necessary, in view of the weaknesses and mistakes to which human beings are prone, involves hiding their faults. This, truly, is a service to the people which places no demands on them and, yet, which is of great value to the community. Having said this, he took the patched frock, placed it over the shoulders of the one who had responded in this manner, and, then, hugged that individual. He said: You are the one whom God is entrusting with this responsibility. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] The Merit of one Dhikr compared to other Dhikrs
Dhikrs (remembrance) are classified into a few categories, each having merits over the others, or the rewards for one is more compared to the others on top of having multitudes of virtues, advantages, benefits and effects that are praiseworthy. Among the Dhikrs that have precedence over others, in fact the most praiseworthy and highest in rank of them is, Laa Ilaaha Illallaah (There is no god but Allah). The Prophet, may Allah grant blessings and peace upon him, once said: The best Dhikr is: Laa Ilaaha Ilallaah and the best supplication is: Alhamdulillah. He, may Allah grant blessings and peace upon him, also said: The best words me and the Prophets before me had said is: Laa Ilaaha Illallaah. The Messenger of Allah, may Allah grant blessings and peace upon him, said, relating that Allah Most High said: Laa Ilaaha Illallaah is My fortress, and whoever enter into My fortress is saved from My torment. He also said: Renew your faith! The Companions of the Prophet asked: How to renew our faith? Answered the Prophet: Saying in abundance Laa Ilaaha Illallah. He, may Allah grant blessings and peace upon him, also said: Subhanallah (fills) half the scale (al-Mizan), and Alhamdulillah fills it, and Laa Ilaaha Illallah (there is) no wall (separation) between it and Allah. There is also a tradition that states: Verily there is a branch made of light rooted in front of Allah. When a person says Laa Ilaaha Illallaah the branch shook (out of fear). Then Allah Most High says: Hush! Replied the branch: How am I to hush, when You have not pardoned the person. Hence Allah Most High said: I have pardoned him. Then the branch remains silent. Another tradition says: Verily when a slave says Laa Ilaaha Illallaah, with every Laa Ilaaha Illallaah said, it comes across an evil deed in his record book, but it erases it, until it comes across a good deed, where it stays by its side. Another tradition says: Even if the seven heavens and the seven earths and whatever is in them is placed on one side of the scale, and placed on the other side the utterance Laa Ilaaha Illallaah, verily the scale with Laa Ilaaha Illallaah would be heavier. Other traditions that confirm the primacy of the utterance of Laa Ilaaha Illallaah are numerous and are renowned. The reason we stated the merits here is to serve as a reminder and not for the purpose of mere calculation. It is thus sufficient enough to make a distinction of its merits, that it is the declaration that is required to be said if a person wishes to embrace Islam, and verily whoever ends his life with uttering the statement (as his last words), then he would obtain everlasting bliss that has no blemishes thereafter. Oh Allah! Oh My God! You are the Most Merciful, we ask of You that You (make) our lives and our deaths and resurrect us upon the words Laa Ilaaha Illallaah, in a surrendering state to You, and likewise for our parents, our loved ones and the entire Muslim Community, Amin. It was related from the Messenger of Allah, may Allah grant blessings and peace upon him : Laa Ilaaha Illallaah Wahdahuu Laa Syariikalah, Lahul-Mulku Walahul-Hamdu Wahuwa Ala Kulli Syai-in Qadiir (There is no god but Allah the One, no partners ascribed unto Him, to Him belongs all kingdoms and to Him (all) the praises, and He is Above (the cause of) everything that is Powerful), whoever utter it ten times, the reward is like that of a person who frees four lives from the sons of Ismail, peace be upon him. He, may Allah grant blessings and peace upon him, also said: Whoever utter: Laa Ilaaha Illallaah Wahdahuu Laa Syariikalah, Lahul-Mulku Walahul-Hamdu Wahuwa Ala Kulli Syai-in Qadiir, every day a hundred times, then his reward is like that of a person who frees a slave (riqaab), recorded for him a hundred good deeds, erased for him a hundred evil deeds, given to him refuge from the devil from that day to its afternoon, and there is no one who did a better deed than that of which he did (uttering the statement), except for the one who did more than him. He, may Allah grant blessings and peace upon him, also said: Whoever utter: Laa Ilaaha Illallaah Wahdahuu Laa Syariikalah, Lahul-Mulku Walahul-Hamdu Wahuwa Ala Kulli Syai-in Qadiir, there is no deed that precedes it, and that there is no evil that would be left. - saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] What Islamists Think - And Why It Doesn't Work
there be on a landlord who wants to rent out his roof to a mobile phone operator in order to erect a new mobile phone mast? What is the appropriate size for the country's armed forces, and should they procure their weapons from domestic manufacturers or from the cheapest supplier (who might be from the USA)? Furthermore, the Islamist version of a state doesn't even answer some fundamental points about self-reliance of the individual and local autonomy. Quite on the contrary, most Islamists at root don't trust ordinary people to arrive at an equitable solution without the active assistance of the Islamists in making a ruling they declare equitable and then installing it. As an example, popular Islamic concerns about globalisation are that it is fundamentally unjust, balancing poor people's interests rather poorly when weighed up against the need for economic growth and opportunity. In areas of Islamist political domination, the response to encroaching outside interests is to ban or to censor - viz popular music in the Pakistani tribal areas, the internet in Iran or popular magazines in Saudi. Who does this help? Nobody. Ordinary people see that rules imposed by the mullahs are arbitrary, they immediately try to flout them, and the result is enhanced popularity of popular music in Pakistan, mass blogging in Iran and illicit book-smuggling in Saudi. The law is brought into disrepute, and with it the State that the Islamists believe is essential to Muslim identity. The difficulty of getting dialogue on these core assumptions Getting this message across to Islamist-minded individuals in the UK is difficult. In my discussion with the brother from Hizb-ut-Tahrir, I was met by blank incomprehension. Of course he wasn't suggesting that we should be looking for a khilafah like the corrupt old Ottoman caliphate we should be looking back to the model of the Prophet's society in Madinah. We should be hoping for a place where the shariah is put into force, where the sovereignty is with Allah and where the people enjoin what is right and forbid what is wrong. When asked what was right and what was wrong, he was quite strong on theft, less strong on national insurance, less strong again on nuclear energy, less strong again on whether hospitals should be publically or privately-managed. Instead, he said Allahu alim (God knows best) and gave me a version of the Islamist myth that states that a massive mosque-building programme, segregated shopping malls and justice would inevitably inculcate supreme happiness and Islamic peace across all people. Really? Why then do only 1.4% of Iranians go to mosque for Friday prayers - according to figures produced by the Iranian government itself? But what kind of answer is Allahu alim to difficult questions on public policy? Does he expect God to send down wisdom and answers when the debate looks like heating up? Can you imagine a politician going campaigning on the slogan that God knows best on whether he would put up taxes? Asking Muslims to work for an Islamic state is therefore the Muslim equivalent of asking people to vote to motherhood and apple pie. In most circumstances it's a meaningless phrase, which people like to parrot out in order to demonstrate to their neighbours that they're as pious as anybody else in the street. It's in the same boat as phrases like I plan to make hijrah and I want a child who will be a hafiz of the Qur'an. Instead of hoping therefore for a brand new system of Islamic governance, how about asking for more realistic and achievable goals. How about simply some Muslims in public life, who genuinely try to implement Islamic principles of 'Adl (justice), Haqq (truth), Rahm (mercy) and Ihsan (excellence) in making good decisions. These decisions should cause them grief, as they wrestle with the issues, before arriving at what they hope with God's grace is the correct answer. That's really about all we can hope for as human beings. This may actually be what the HT brother meant by Allahu alim - in which case why not let's talk about the need for more Muslims who not only understand the meanings of justice, truth, mercy and excellence, but demonstrably try to use them in their every-day dealings? Surely that's what is more likely to get all of us to heaven than meaningless arguments about a new caliphate? saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Prophet's Manners
Prophet's Manners He was the most generous, the most valorous, the gentlest. He cast his eyes down more often than up, and appeared shyer than a well-sheltered young girl. When someone came to him with a happy face, he would take his hand. When gifts were brought to him, he would ask if they were alms or gifts. He would accept the gifts and decline the alms. Yet the gifts did not stay in his hand or his house for very long. He would give them away. He used to take off his shoes when he sat down, and bend and gather the skirt of his robe. He would always sit on the floor with his knees pulled up to his chest. He would stay silent for long periods and laugh little, yet he had a sense of humor and liked to see others smile. When he met with his people he would first give them the greeting of peace and blessings and them embrace them. Caressing them, he would pray for them. When he was with other people he would not leave their company until they left, and when he took someone's hand, he wouldn't withdraw his hand until the other person released it. When someone whispered into his ear something that he did not want others to hear, he would not pull his face away until the other did. He was very compassionate and loving, especially to women and children. When he promised something to someone, he would fulfill his promise without fail at the first opportunity. When he sat with his people, they sat around him in a circle, and in love and fascination they would be so quiet and still that if a bird had sat on they heads, it would not have flown away. As he spoke, he often lifted his eyes to the heavens. When something that greatly pleased him was announced to him, he would immediately prostrate as a gesture of thankfulness to Allah, and his face would shine like the full moon. When he began speaking he would always smile. In all his relationships he never caused two people to be angry at each other or to have to defend themselves. Whenever he was asked for something, he would give it if he had it. If he did not have it, he would not refuse, but would not respond. He never said no. When he was asked to do something, if it was possible he would say yes. If it was not possible, he would keep silent. He did not approach nor listen to people from whom he expected to hear bad talk, and he did not accept people's talking against each other. He spoke very clearly, separating each word, so that one could easily count each word if one cared to. When he spoke publicly he would repeat each sentence three times to make sure that it was well understood, but he would not repeat it again. He did not like people who were loud and rude. He preferred people who spoke softly. He also did not like people who asked too many questions. He smelled beautiful. From his perfume, which would precede him, people knew that he was coming. Since his perfume lingered, people would know when he had been in a place. - Shaykh Tosun Bayrak, On the Holy Prophet Muhammad (Appendix from Ibn 'Arabi The Tree of Being) saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Christmas presents to non-muslims
Christmas presents to non-muslims - Answered by Shaykh Faraz Rabbani Are we allowed to give Christmas presents to our non-muslim neighbours as a gesture of good-will? Walaikum assalam wa rahmatullah, I pray this finds you in the best of health and spirits. There is nothing wrong with giving presents to one's non-Muslim neighbors, friends, and co-workers. Rather, this is from the sunna of being good to one's neighbors and others whom one has relationships with. [Mulla Khusro, Durar] The Messenger of Allah (peace and blessings be upon him) emphasized the rights of neighbors and those one has any kind of relationship with in numerous hadiths, and these do not distinguish betweeen Muslim and non-Muslim neighbors. However, the proper way to give presents during these festive seasons, is to make one's gesture general or seasonal, rather than relating to their specific religious celebrations. Thus, one would say, for example, Seasons greetings, or Happy New Year, or other general expressions, as our ulema explain. And Allah alone gives success. Faraz Rabbani saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] What is thankfulness (shukr)?
What is thankfulness (shukr)? - Answered by Shaykh Faraz Rabbani Could you please explain the Islamic understanding of thankfulness (shukr), please? Assalamu alaikum wa rahmatullah, I pray that this finds you well, and in the best of health and spirits. May Allah grant you all good and success in this life and the next. Thankfulness is central to faith. In fact, it has been related that, Faith has two halves: one half is patience (sabr); and the other half is thankfulness (shukr). [Suyuti, al-Jami` al-Saghir] The scholars have defined thankfulness as: Directing every blessing towards that which it was created for. [Bajuri, Tuhfat al-Murid `ala Jawharat al-Tawhid] Ibn Abbas (Allah be pleased with him) said that, The reality of thankfulness is to obey Allah with all your limbs, in private and in public. The scholars mention three levels of thankfulness: [1] Not to disobey Allah with His blessings. [2] To use His blessings for the good. [3] To use each blessing for the best of what it was created, in the best and most beneficial of ways. And Allah alone gives success. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Dealing with Non-Muslims -- Rock and Killing Jews
Dealing with Non-Muslims -- Rock and Killing Jews - Answered by Shaykh Faraz Rabbani SunniPath Answers (http://qa.sunnipath .com) From what I have read and what I know about Islam, it teaches to respect and befriend people of the book. But I have recently read some troubling hadith which speak of fighting Jews in the end of days. The one which most bothers me is the one that says even the rocks will shout 'o believer! there is a jew behind me, asking him to come kill the jew. Could some one please explain these to me? What is the basis of Muslims dealing with non-Muslims Walaikum assalam wa rahmatullah, I pray that this finds you well, and in the best of health and spirits. May Allah grant you all good and success in this life and the next. This hadith relates to mention of one specific situation of conflict that the Prophetic tradition mentioned of the matters relating to the coming of the Last Days. This hadith certainly does not establish that any general principle of hostility between Muslims and non-Muslims- -whether Christians, Jews, or others. Rather, the Qur'anic paradigm of interaction with non-Muslims is that we maintain positive relations as principle, hold fast to fulfillment of rights, and strive uphold excellence in dealings. This was upheld by the Messenger of Allah (peace and blessings be upon him) in his dealings with non-Muslims- -as manifest throughout his life, such as in his sending a close group of his companions to the Christian land of Abyssinia in migration; his including the Jews of Madina in the Medina Covenant; his own excellence in dealing with Christians, Jews, and the others, including the polytheists of Mecca, both before and after Islam's strength was manifest. Looking at the Prophet's own example and teachings, the scholars mention that all the general calls to excellence in dealing in the Qur'an and the Sunna relate to dealing with both Muslims and non-Muslims. Thus, we are called upon to maintain our ties of family and friendship, and our relations with immediate even distant neighbors--whether Muslim or non-Muslim-- with excellence. It is in this spirit that the Messenger of Allah (peace and blessings be upon him) is described by Allah Most High as having been sent only as a Mercy to all Creation. One of the key manifestations of mercy is excellence in conduct and dealings. And it is in this spirit that that the Messenger of Allah (peace and blessings be upon him) himself emphasized, The merciful are shown mercy by the All-Merciful. Show mercy to those on earth, and the Lord of the Heavens will show mercy to you. [Abu Dawud and Tirmidhi, on the authority of Amr ibn Dinar (Allah be pleased with him)] Traditionally, this has been the first hadith formally taught by a scholar to their student, and it has been contiguously transmitted in this manner. This mercy is the spirit of the Islamic tradition--a spirit of excellence in character, conduct, dealings, and relations, with a firm commitment to justice and all that is good. It is only when some Muslims have veered in their understanding from our tradition that we see anger, intolerance, and ugliness replacing forebearance, tolerance, and beauty, to the loss of all and the good of none. And Allah alone gives success. Faraz Rabbani saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Between Ignorance Extremism
. Rather, it was a for a specific time, and so if the same situation arose in another time and place, he felt that it should be permitted also because it wasnt a habitual practice, it was just something out of necessity. We can see this also with Sayyidina Umar (radi Allahu anhu) when the Prophet (s.a.w.s.) dealt with some Ethiopians who were dancing in the masjid. Sayyidina Umar wanted to take some stones and throw them at the Ethiopians to get them to stop, but the Prophet (s.a.w.s.) told him, Leave them alone. This is bani arfida. In other words, this was their custom, and so the Prophet, even though it wasnt the custom of his people, indicated there was nothing that he saw they were doing wrongly and so permitted them to do that. Transcription by Amina Nawaz. Edited by Karen Nooruddin. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Rebels with a Cause
promise that there is no wonder about it because you are a foolish imposed ruler. Look at the dignity. Once you know Allah, you will be grounded. Ibn Umar said loyalty to people is centred exclusively on selfish worldly interests and such endorsements bring its people nothing but havoc. We choose our friends for what they can give us. Our friendships are not for the sake of Allah so the friendships are no good. You need to count who your friend is. Ali said, I swear by Allah, that even if your eyes were to melt from the crying in fear of Allah, and even if you were to live in this world as long as it would last, making constant offering combined with every type of worship, thanking him for his countless blessings and his magnificence, upon you it would not be sufficient for his guiding you to Islam. Remember Allah after salah. The Prophet (s.a.w.s.) would make istighfar after every salah and he was the best of creation. We wish to run out of the mosque as if someone is beating us. We are not rebels with a cause; we are righteous people with a good cause. We do not cause harm. The Prophet (s.a.w.s.) said, The best of people are the most beneficial to human beings. This is not exclusive to Muslims. There are a lot of good people out there and there is a lot of good in the society. We need to capitalize on this. We need to get understanding of this deen. We cannot answer questions that the non-Muslims ask us and give very ignorant answers. Ali said, Do not take knowledge except by six: intelligence, desire to learn, patience in learning, tools that facilitate learning, guidance from the teacher, and length of time needed for learning. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] What Are The Requirements To Reflect Over the Qur'an?
a pair of scissors and performing coronary bypass surgery after reading a surgical textbook. Does this make any inkling of sense? The Qur'an, speaking about itself, says: This divine writ - let there be no doubt about it - is [meant to be] a guidance for all the God-conscious (2:2). Who are these God-conscious? The Qur'an continues: Who believe in [the existence] of that which is beyond the reach of human perception, and are constant in prayer, and spend on others out of what We provide for them as sustenance; And who believe in that which has been bestowed from on high upon thee, [O Prophet], as well as in that which was bestowed before they time: for it is they who in their innermost are certain of the life to come! It is they who follow the guidance which comes from their Sustainer; and it is they who shall attain to a happy state! (2:3-5)These verses seem to tell me that the guidance of the Qur'an is open to any and everyone. All I have to do is open the book and read it. Yet, if I do so, I am told, it is akin to reading a medical textbook and opening a medical practice. Does this make any inkling of sense? Now, Qur'anic tafsir, or exegesis, is a profession such as medicine. If I, after reading various translations of the Holy Scripture, turned around and published a book of Qur'anic exegesis, then the medicine analogy would make complete sense. Yet, this is not what I do. None of the reflections I have made about various verses of the Qur'an was ever intended to be the tafsir according to Dr. Hesham A. Hassaballa. As I said above, whenever I speak about various verses of the Qur'an in my writings, I always first consult the explanation of the Qur'an made by Muhammad Asad. I do this because, as correctly pointed out by so many, I am not a scholar of the Qur'an. But the Qur'an is not the property of the scholars alone. The Qur'an is a book of guidance for all. How could reflecting on a verse of the Qur'an on my own be akin to reading a medical textbook and then practicing medicine? Islam - unlike medicine - is not a profession. What's more, we Muslims brag that our connection with God is direct, that we Muslims have no priesthood, that there is no intermediary between us and our Creator. Shouldn't this also apply to the Word of our Creator? If we cannot reflect on the Word of God on our own - because we are not scholars - then how is this different from having a priesthood? I remember being told that - before Vatican II - Catholics could not study the Bible without a priest present. Is the same thing occurring with Islam and the Qur'an? Yet, I must reiterate that I do not advocate a wholesale abandonment of the scholars. They deserve our respect and admiration. What must be remembered, however, is that these scholars are human beings with a ethnic, cultural, social, and political context. This context must be taken into account when analyzing a scholar's opinion about a certain verse of the Qur'an. And the opinion of a scholar must never be confused for the Word of God itself. Moreover, we must make a distinction between making a legal ruling based on the Qur'an and reading and reflecting on the Qur'an, which is something God commands us to do. So, please, don't tell me that reading the Qur'an and reflecting over what the verses mean to you or me is the same as opening a medical practice after reading a medical textbook. Reading and reflecting over the Qur'an - unlike medicine - is not a profession that requires training. It is obedience to God's command: Will they not, then, ponder over this Qur'an? Or are there locks upon heir hearts? Hesham A. Hassaballa is a Chicago physician and writer. He is the co-author of The Beliefnet Guide to Islam, published by Doubleday in 2006. His blog is at drhassaballa.com. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] About the Dhikr by Tongue and in Heart
will be the sought, and the one reaching will be the reached. After you have been in the lowest station, you will be in the highest. And this is natural, not strange, that this powerful Beloved has put you through this. The remembrance of the tongue is the station of al-awam, the typical person who remembers but does not understand this remembering. But when the remembrance reaches his heart, this is the remembrance of al-khawas, the special people. The remembrance of al-khawas is the remembrance of the heart. This will become the remembrance of the spirit, the station of witnessing without limit, without end, and you witness God as if He is in front of you all the time. This is the remembrance of the perfected ones, (al-khawas al-khawas). Here you will be in the truth, sitting in the presence of the King. At last, the truth of adh-dhikr reaches the point of stopping the mentioning of God, as you become immersed in the ocean of the presence and there is no speaking. You are witnessing God, and there is no need to call for Him. As when you travel, you need a vehicle to get there, but when you reach, you no longer need it. This does not mean that you throw away your vehicle; you keep it all the time. You remember in everything now, in your heart, your tongue, your hands, in everything. This is the unlimited witnessing. You hear Allah in everything, and in every voice. When you hear music, you hear the remembrance. You hear the dhikr in the voices of the animals, in every song of every bird, and in everything. This is the station of witnessing and of freedom (maqam us-shuhud al-mutlaq), and this is the real remembrance. When a person reaches this station, this is the essence of the dhikr; like the fragrance of the rose, it is what is behind this fragrance. When you remember the name, this is like the rose. First you see the rose, then you smell her fragrance, and as you remember more, everything becomes fragrant with the remembrance. You begin to see with the eye of Laila and every picture is the picture of your beloved Allah, and everything is in its place. From the deep knowing, you begin to see with the eye of the witnessing (ash-shuhud) and she sees everything. When you remove your clothes to be Him in everything, and He gives you His eye to see everything in its place, this is the deep remembrance because the name goes from the world of the gross (al-kathif) to the world of the subtle (al-latif). You lose yourself, you lose your tongue, you lose your heart, you lose your soul, and you break the rock of your existence to find His essence inside everything, and there is only one Allah. This is the unity of God (al-ahad). Everything becomes one in the deep essence of remembrance. This is like the ocean. When you look at the ocean it does not seem deep and sometimes it seems like it is not moving, but know that it moves all the time. Everything inside is changing; his body, heart, and soul change, and he becomes Him in everything. Then he does not need to remember with his tongue because everything stops. The praying becomes remembering; the singing, everything you do becomes remembering. This is the essence of the remembrance. The Prophet Muhammad said, An hour of remembering is better than the worship of seventy years. This means that when you become silent and you begin to go through and behind everything, behind why or what, you see that your Beloved created everything. When you are silent and remember this for one hour, and you go through and behind, that one hour is better than seventy years of praying. When you love, you are silent. Now I can say, my beloved, be in your remembrance with your God, your King, in your sleep and awake, at night and during the day, and make your tongue and everything say, I came to You in a hurry to please You, my God, so You will accept me. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] So That You May Know One Another
. Once again, far from it. Nevertheless, as a person of faith, I am commanded by God in the Qur'an to seek out other people of faith - regardless of what that faith is - and work with them to do good on earth. That is the reason we were created. That is our responsibility as human beings, as viceroys of God on earth. That is our role in the 21st Century, and it is a major struggle: a true jihad in its very essence. But it is a jihad which no one should ever fear. saiyed shahbazi www.shahbazcenter.org - Need a quick answer? Get one in minutes from people who know. Ask your question on Yahoo! Answers.
Boycott Israel [IslamCity] Don't blame it on the scriptures
attractive. This would give the main opposition Bharatiya Janata Party yet another opportunity to accuse the government of pandering to minorities, especially Muslims. And the Supreme Court, which is so vigorous it sometimes seems to be running the country on its own, might object too, since India's constitution prohibits discrimination on religious grounds. Many Muslims argue that they are better off helping themselves, rather than holding out for the government. In fact they often seem to fare worse where they have more political clout, which easily translates into unreliable token promises, for, say, an increase in the number of teachers literate in Urdu, the language of Indian Islam. The leaked figures on government jobs show that Muslims do better in Gujarat, scene of an anti-Muslim pogrom in 2002, than in Bihar, where governments depend on their votes. Muslims do well in education where the initiative rests with them, says Mushirul Hasan, vice-chancellor of Jamia Milia Islamia University in Delhi. Where they are dependent on government patronage they fare badly. Muslim educational societies have begun to improve education in Kerala and the booming southern cities of Bengalooru (Bangalore) and Chennai (Madras). More are needed if Muslims are not to fall further behind as India prospers. saiyed shahbazi www.shahbazcenter.org - Check out the all-new Yahoo! Mail beta - Fire up a more powerful email and get things done faster.
Boycott Israel [IslamCity] On a Wing and a Prayer
Akbar and deliberately engaged in terrorist-associate d behavior that was sure to trigger suspicion, they exploited the fear that began with the Sept. 11 attacks. The imams, experienced travelers all, counted on the security system established after 9/11 to kick in, and now they plan not only to benefit financially from the proper operation of that system but to substantially weaken it -- with help from the Saudi-endowed attorneys at CAIR. US Airways is right to stand by its flight crew. It will be both dangerous and disgraceful if the Department of Homeland Security, the Department of Transportation and, ultimately, our federal courts allow aviation security measures put in place after 9/11 to be cynically manipulated in the name of civil rights. Ms. Burlingame, a director of the World Trade Center Memorial Foundation, is the sister of Charles F. Chic Burlingame III, the pilot of American Airlines flight 77, which was crashed into the Pentagon on Sept. 11, 2001. URL for this article: http://online. wsj.com/article/ SB11653635820264 1738.html saiyed shahbazi www.shahbazcenter.org - Any questions? Get answers on any topic at Yahoo! Answers. Try it now.
Boycott Israel [IslamCity] Should Muslims Be Allowed To Impose Islam On Others?
here to give our families a better life, or are we here to convert America into an Afghanistan under the Taliban? Do we want to use American freedoms to learn about Islam and practice it in an intimidation-free environment, or use it to spread the disease of religious intolerance? Will Muslim presence in America strengthen it or subvert it? American Muslims have the opportunity to demonstrate that not only is Islam a religion for all times and all places, but is not a threat or trial for others. We can prove that Muslims can live in harmony with non-Muslims and that the thesis of the clash of civilizations is bogus. America, in spite of its faults, its limitations, and even its sins and sinners, is easily the best place to live on earth. If you do not believe me, then ask the millions of Muslims desperate to leave their countries, their families, their societies to come to America. The thing that is most precious about America is not its capitalist nature or its wealth, it is the first amendment. The ideal of freedom of religion and thought in America has allowed it to become a society that most people in the world aspire to emulate and live in. The principle of freedom of religion allows Muslims to practice Islam. In essence there can be no faith without freedom; it must therefore be guarded very jealously. A vast majority of American Muslims are highly educated, enlightened and have for decades performed their jobs with dignity, integrity and excellence. Unlike the Fatwa department of MAS, they remember what the Quran really teaches: Where Muslims are allowed to practice their religion and there is no one trying to drive them away from their homes, Muslims are required to deal kindly and justly with all non-Muslims [Quran 60:8].Muslim scholars have a name for places like America Dar-ul-Aman [house of peace]. We, and by we I mean all Americans, Muslims and non-Muslims must not allow, a few rotten apples, to impose their thoughtless understanding of Islam on others, subvert free societies, distort Islamic teachings and undermine the hope for a harmonious relationship between America and its Muslims. At 2:00 AM in the morning, we cannot leave you hanging in the cold waiting to go home. It would be inhuman. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] For Those Who Are Conscious Of God
of fury and poised to crush the Muslim enclave once and for all, gathered at the footsteps of Medina. The alliance with the tribe of Bani Quraizah was in tatters, and they prepared to attack from behind as the pagans were pushing from the front. When news reached that Bani Quraizah was coming, most of them, believers and Hypocrites alike, abandoned the Prophet (pbuh) at his most important hour. It was, as the Precious Beloved describes, a most dark hour: Remember what you felt when they came upon you from above you and from below you, and when your eyes became dim and your hearts came up to your throats, and when most conflicting thoughts about God passed through your minds. (33:10) Yet, the victory of God came, and the Alliance of the Trench was rent asunder. No attack from the pagans was to ever come after that, and in a few short years, Mecca was taken with hardly a drop of bloodshed. The end is for those who are conscious of God. Misfortune and hardship befell those believers who passed away before us, and so shaken were they that the Apostle and the believers with him, would exclaim When will God's victory come? The Lord God answers the question in the very next breath of verse: Oh, verily, God's victory is [always] near! (2:214)Throughout the history of humanity, the believers have been through difficult times, yet in the end, the Lord came to their aid and gave them victory. So will it be, God willing, with us. All we must do is to keep working. We must keep building the Ark in the midst of the barren desert, enduring the mockery and smears of others, even if they are our own people. We must continue to strive to work for peace and justice for all, not just for us. We must continue enjoining the good and forbidding the evil, even if that evil is from amongst ourselves. We must never give up, and God willing, the Precious Beloved will come to our aid. God willing, He will not forsake us. When the floodwaters come, we will, God willing, be safe on the Ark. It is the promise of the Lord, and what better keeper of promises than the Precious Beloved, the Holy One on high? Hesham A. Hassaballa is a Chicago physician and writer. He is the co-author of The Beliefnet Guide to Islam, published by Doubleday in 2006. His blog is at drhassaballa.com. This article was first published in Illume Magazine, a California-based publication about Islam. saiyed shahbazi www.shahbazcenter.org
Boycott Israel [IslamCity] Islamic world faces intellectual stagnation
Islamic world faces intellectual stagnationPublished on November 4, 2006 Is the Islamic world intellectually stagnating? One way to answer this is to ask how many world-class universities there are in Muslim countries. The 2006 rankings of the world's top 200 universities by the Times Higher Education Supplement (THES), announced last week, show the poor state of academic institutions in Muslim countries. The US, with 5 per cent of the world's population, has 54, or 27 per cent, of the top 200 universities. Forty-six Muslim countries on the other hand, with 16 per cent of the world's population, have only one or two per cent of the universities on the THES list. The two universities are Malaysia's Universiti Kabangsaan and University of Malaya, which rank 185th and 192nd with overall scores of 29.2 and 28.6 respectively from a possible 100. On the important measure of faculty citation, an indicator of intellectual creativity and impact, they scored lowest. The THES rankings were based on the assessment of more than 1,000 higher education institutions using five key indicators. These included asking 3,700 research-active academics globally to name the top 30 research universities in their field of expertise as well as counting the citations per published paper by researchers at each institution. The other indicators were the number of foreign students enrolled, staff-student ratios and top companies' assessment of the quality of an institution' s graduates. For Islamic countries, notwithstanding some isolated centres of excellence, these rankings confirmed the findings of other studies. Some years ago, using data from the Science Citation Index produced by the Institute for Scientific Information, academics Mohammad Anwar and Abu Baker from the International Islamic University of Malaysia, revealed the total contribution of 46 predominantly Muslim countries to the world of science literature between 1990 and 1994 was a meagre 1.17 per cent of the total world output, as compared to 1.66 per cent for India and 1.48 percent for Spain. This study also showed that the 20 Arab countries contributed only 0.55 per cent to the scientific output, whereas Israel alone contributed 0.89 percent in the same period. Another indicator of the intellectual insularity of the Arab world was reported in the 2002 report of the United Nations Development Fund on the Arab world. According to this report there is little writing or translation from other languages: 1,000 years since the caliph Mamoun the Arabs translated as many books as Spain translates in a single year. The consequences of intellectual stagnation are already reflected in the economic performance of the Muslim countries. A Brooking Institution study reported in The Economist (September 13, 2003) showed that over the past quarter-century, GDP per person in most Muslim countries has fallen or remained the same. A prominent Muslim scientist and Nobel laureate, the late Abdus Salam, observed 20 years ago that: "of all civilisations on this planet, science is weakest in the lands of Islam. The dangers of this weakness cannot be over-emphasised since the honourable survival of a society depends directly on its science and technology in the condition of the present age". In the third industrial revolution with its "knowledge economy", in which creation of wealth will depend primarily on "brain industries", the scientific, technological and intellectual stagnation is going to have far reaching socio-economic repercussions. Several factors can account for these conditions, the most important being the meagre resources allocated by Muslim countries to research and development. On average, Muslim countries spend 0.45 per cent of their GDP on research and development. The comparable figure for OECD countries is 2.3 per cent. These conditions are also a legacy of the colonialism experienced by most Muslim countries for an extended period in the past two centuries, during which they endured some of the worst excesses of racial and economic exploitation that stalled their development. But most of the causes of their present predicament can also be attributed to the prevailing cultural and political practices. Other countries like Korea, Singapore, Taiwan and India have taken notable strides in the fields of science and technology and are now among the major emerging economies. The non-availability of funds can hardly justify the absence of good universities in resource-rich countries like Saudi Arabia and Kuwait, which are reportedly earning daily US$500 million each from their oil exports alone. An encouraging development that appears to be taking place is that as academic and administrative conditions in the public-sector universities have declined, the private sector has responded by establishing well-resourced universities. This is illustrated by the establishment of Aga Khan Medical University and Lahore University of Management Sciences in Pakistan
Boycott Israel [IslamCity] God Has 99 Names
passionate, the Most Merciful.So, what should I do with this reality? What is my response? Should I continue in my insolence and sin, falling short of God's way and standard? Or, do I strive and struggle (the real meaning of jihad) to better myself and truly be thankful for all the mercy that literally slaps me in the face each and every day? Do I continue on heedlessly in my life? Or, do I ask God for His forgiveness whenever I fall short of His teachings?I must always strive to do good: good to myself (which means staying away from all that He told me stay away), good to my family, good to my community, good to my country. And, because I know that I will always fall short of His ideal, I must always remember to ask Him for His forgiveness. And the beauty of that is: He told me He will give it to me and then give me even more. Is He not the Most Compassionate, the Most Merciful indeed?saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.ikhwanweb.com http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. Your email settings: Individual Email|Traditional Change settings via the Web (Yahoo! ID required) Change settings via email: Switch delivery to Daily Digest | Switch to Fully Featured Visit Your Group | Yahoo! Groups Terms of Use | Unsubscribe __,_._,___
Boycott Israel [IslamCity] Moderate Europeans losing faith in Islam
nsported back in a time machine where we have to explain to our immigrants that there is equality between men and women, and gays should be treated properly. Now there is the idea we have to do it again." So strong is the fear that Dutch values of tolerance are under siege that the government introduced a primer on those values last winter for prospective newcomers to Dutch life: a DVD briefly showing topless women and two men kissing. The film does not explicitly mention Muslims, but its target audience is as clear as its message: Embrace our culture or leave. Perhaps most wrenching has been the issue of free speech and _expression, and the growing fear that any criticism of Islam could provoke violence. In France last month, a secondary school teacher went into hiding after receiving death threats for writing an article calling the Prophet Muhammad "a merciless warlord, a looter, a mass murderer of Jews and a polygamist." In Germany, a Mozart opera with an additional scene showing the severed heads of Muhammad, Jesus, Buddha and Poseidon was canceled because of security fears. With each incident, mainstream leaders are speaking more plainly. "Self-censorship does not help us against people who want to practice violence in the name of Islam," Chancellor Angela Merkel of Germany said in criticizing the opera's cancellation. "It makes no sense to retreat." The backlash is showing itself in other ways. Last month, the British home secretary, John Reid, called on Muslim parents to keep a close watch on their children. "There's no nice way of saying this," he told a Muslim group in East London. "These fanatics are looking to groom and brainwash children, including your children, for suicide bombing, grooming them to kill themselves to murder others." Many Muslims say this new mood is suddenly imposing expectations that Muslims be exactly like their European hosts. Dyab Abou Jahjah, a Lebanese-born activist in Belgium, said that for years Europeans had emphasized "citizenship and human rights," the notion that Muslim immigrants had the responsibility to obey the law but could otherwise live with their traditions. "Then someone comes and says it's different than that," said Jahjah, who opposes assimilation. "You have to dump your culture and religion. It's a different deal now." Dan Bilefsky reported from Brussels, and Ian Fisher from Rome. Contributing were Sarah Lyall and Alan Cowell from London, Mark Landler from Frankfurt, Peter Kiefer from Rome, Renwick McLean from Madrid and Maia de la Baume from Paris. saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.ikhwanweb.com http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. Your email settings: Individual Email|Traditional Change settings via the Web (Yahoo! ID required) Change settings via email: Switch delivery to Daily Digest | Switch to Fully Featured Visit Your Group | Yahoo! Groups Terms of Use | Unsubscribe __,_._,___
Boycott Israel [IslamCity] How Much Muslim Are You?
claimed. Islam is the paradigm of all those who submit themselves to God. The Quran teaches us that all believers wer e named by God with the word submitters (muslims). (22:78). Noah, Abraham, Moses, David, Solomon, Jesus and their followers were all described with the same word, submitters (muslims) (10:72; 2:128; 10:84; 27:31; 5:111; 72:14). Since all messengers delivered the message in the language of their people, they described their submission to God , not in Arabic word, "Islam" or "muslim," but in their own language (14:4). All heavenly bodies are submitters to God (41:11). The shadows submit to God's law, even of the disbeliever's body (13:15). Everything in the universe has submitted to the God's law/religion; submission to God (islam) is the universal religion (3:83). Islam: Requires objective evidence besides personal experience (3:86; 2:111; 21:24; 74:30). Demands intellectual inquiry before subscribing to an assertion (17:36). Unifies ethnic groups (49:13). Offers peace among nations (2:62; 2:135-136, 208). Promises justice to everyone, regardless of their creed or ethnicity (5:8). Promotes peace and reality (60:8,9). Rejects clergymen and intermediaries between God and people (2:48; 9:31-34). Encourages the distribution of wealth (59:7). Condemns non-productive economy (2:275; 5:90; 3:130). In public affairs, requires consultation to people (42:38). Promotes utmost respect to individuals (5:32). Values women (3:195; 4:124; 16:97). Asks us to be in harmony with nature and environment (30:41).It is no wonder that the only religion/law approved by God is Islam (3:19, 85).saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.ikhwanweb.com http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. Your email settings: Individual Email|Traditional Change settings via the Web (Yahoo! ID required) Change settings via email: Switch delivery to Daily Digest | Switch to Fully Featured Visit Your Group | Yahoo! Groups Terms of Use | Unsubscribe __,_._,___
Boycott Israel [IslamCity] Ex-Taliban chief details Massood slaying
KABUL, Afghanistan - The beat-up video camera was delivered toAfghanistan in a box, and picked up by two clean-shaven Arabs posing as journalists. They met withOsama bin Laden before leaving on their mission to kill mujahedeen hero Ahmad Shah Massood. Five years after the Taliban opponent was slain by a bomb hidden in the camera, a former Taliban official on Saturday described how al-Qaida staged the killing two days before the Sept. 11 attack on America hoping to strike a fatal blow to the pro-U.S. Northern Alliance. Waheed Mozhdah, director of the then-Taliban Foreign Ministry's Middle East and Africa department, also showed The Associated Press a copy of what he said was a signed letter dated Sept. 13, 2001, from bin Laden to Taliban leader Mullah Omar, urging him to launch an offensive against the alliance. In the letter, written in Arabic, bin Laden said that if America failed to respond to the Sept. 11 attacks, it would decline as a superpower. But if the U.S. started fighting, he added, its economy would suffer a major blow and it would face the same destiny as the Soviet Union whose ill-fated 1980s occupation of Afghanistan heralded its disintegration. Few details have emerged previously about how al-Qaida plotted to murder Massood, the "Lion of Panjshir" who fought Soviet troops and led resistance to the Taliban regime. At the time, his Northern Alliance was under siege, barely clinging to a mountainous northern corner of the country. But the U.S. military campaign after Sept. 11 to punish the Taliban for giving refuge to bin Laden propelled Massood's supporters to power, and the bearded commander has achieved iconic status. Giant portraits of him adorn government offices and public spaces in Kabul, and the Sept. 9 anniversary of his death is marked in grand style. President Hamid Karzai on Saturday addressed a crowd of thousands at a Kabul stadium attending an official Massood commemoration. "They came from outside to kill him. They put a bomb inside a camera pretending they wanted to interview him. Why did they kill him? Because he said they would defeat them," he said. The attackers apparently were North African Arabs traveling on forged Belgian passports who managed to pass through the front line between the warring Taliban and Northern Alliance carrying their bomb. "We never suspected journalists. Our leaders were careless," said Massood Khalili, a former Massood adviser who was seriously wounded in the blast. One of the Arabs died in the bombing. The other, who survived the blast, was shot dead by enraged bodyguards. Mozhdah said bin Laden appeared to hint at the plot during a meeting with Taliban Information Minister Amir Khan Muttaqi in the southern city of Kandahar the seat of the ousted Taliban regime just after the Islamic fasting month of Ramadan in 2000. Citing an account provided by a translator at the meeting, Mozhdah said bin Laden complained to Muttaqi about Taliban restrictions that prevented al-Qaida from contacting the media. "My hands are tied behind my back and my mouth is taped shut," an annoyed bin Laden reportedly said. When Muttaqi blamed international pressure including sanctions facing the Taliban regime for hosting al-Qaida bases and fighting the Northern Alliance, bin Laden thought for a while before replying, Mozhdah said. "I know your difficulties. I'm looking at how to solve your problem," the al-Qaida leader said, without elaborating, according to Mozhdah. Mozhdah said that the following spring he was unsure of the precise date a parcel from Pakistan was received at an official media office used by al-Qaida and the Taliban in Kandahar. The box looked new, but it contained a rather old-looking video camera, Mozhdah said, and the computer technician at the office expressed puzzlement about it. A day later, he said, it was picked up by an al-Qaida official accompanied by two Arabs with shaven faces a curious sight in Taliban-dominated Afghanistan, where men were made to wear beards. The Arabs, known to Mozhdah only as Karim and Arbet, subsequently had the camera while purportedly taping an interview with Taliban Foreign Minister Abdul Wakil Mutawakil but never gave a requested copy to him, he said. Mozhdah said the Arabs later met with bin Laden, top deputy Ayman al-Zawahri and Mullah Omar, who gave them a warm send-off before they flew to Kabul. There, he said, the Foreign Ministry gave them a letter of permission to cross the front line into Northern Alliance-held territory in the Panjshir Valley, Massood's domain north of the capital. To win acceptance on the other side, the journalists had an introduction from an Islamic group in London to Abdul Rasul Sayyaf, a Northern Alliance commander in Panjshir with strong contacts to Arab mujahedeen from the days of the Soviet resistance, said Abdullah Abdullah, another close associate of Massood. Abdullah, who served as Afghan foreign minister until earlier this
Boycott Israel [IslamCity] Bismillah: Eating in the name of God
to the translation.[3] Quran 2:30.[4] A number of versions of the hadith are found in the Sahih collections of Bukhari and Muslim.[5] Al-Hakim. saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.ikhwanweb.com http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. Your email settings: Individual Email|Traditional Change settings via the Web (Yahoo! ID required) Change settings via email: Switch delivery to Daily Digest | Switch to Fully Featured Visit Your Group | Yahoo! Groups Terms of Use | Unsubscribe __,_._,___
Boycott Israel [IslamCity] The Axis of Good: Muslims Building Alliances with Other Communities of Faith
The St. Lawrence River is 1,900 miles long. Its wide mouth empties its flow into the Atlantic Ocean where buoyant whales and majestic icebergs drift throughout the summer months. The river begins more modestly where the northern and southern shores of Lake Ontario curve in towards each other, channeling the cold waters of the Great Lakes into the riverbed. We were born on the Canadian side of the river, but the island on which we lived was closer to New York State. This area is now called the Thousand Islands, but before there was a Canada, and before there was an America, the indigenous people called it The Garden of the Great Spirit. My brothers and sisters and I grew up in jannah. Well, it really was beautiful. But we were, after all, children of Adam. And as the angels feared, we would make a mess of many things. To begin with, there was the question of those indigenous people. As children, we spent long July afternoons on the edge of the forest digging for their arrowheads, flints and pottery shards. But where had the people gone? No one thought much to talk about our own Cain and Abel story. Then there was the question of what we did to the river itself. Flowing over deep layers of limestone, refreshed with generous rain and snow every year, the river seemed impervious to anything we might throw its way. And we did throw many things its way. In fact, lacking refuse collection services on the island, it seemed easiest to let the current take it away. I dont know where all our tin cans and plastic wrappers ended up, but we deliberately sunk the old car nearby in the bay to create a good fishing hole. Little wonder that our children now catch only a few small perch and a rare undersized bass in a day. As hard as it is to believe, the truth is that we did not realize that we were damaging the river, killing plant and animal life, and poisoning others and ourselves. But as years passed, and our exposure to information about the environment increased, we became appalled at our previous behavior. We had, after all, been taught that it is wrong to damage property and harm others. We had internalized the principles, we simply were not aware of the negative consequences of our actions. And so, as opportunities arose, some of us planted trees, others cleaned up polluted sites, gave money to save the rain forest and took up organic gardening. By this time, we had scattered across the country, and even the world, and we took these actions in the midst of our new communities. But the riverour riveralways called us back. We wanted to be there and make it better, but that would mean living and working together for at least part of the year. This would not be easy. After all, the years had witnessed other changes in us. By the time we had become aware of our need to relate to the river in a new way, we had taken different spiritual paths. Certainly the Muslim in the family found ample proof in Islam that she had an obligation to conserve and respect the environment. The Christians, Jews and secular humanists found their own proofs for similar, if not identical obligations. But there were many other things we did not agree about. In fact, at times there were some serious disagreements and tension. This is my story. It is also the human story. Muslims believe that the children of Adam do not inherit sin from their ancestors. But we do inherit the good that our ancestors have bequeathed to us, and we are burdened with repairing what they have damaged. In our time, in every place that Muslims live, whether the Muslims are the majority or the minority, there are serious societal problems that need to be addressed. The environment needs to be restored, indigenous and other minority groups need to be relieved of the burden of years of systematic injustice, children and the poor need daily support and meaningful opportunities for advancement. The Prophet Muhammad, may Gods peace and blessings be upon him, told his Companions that There will come a time when the best property of a Muslim will be the sheep he takes to the mountain peaks and watered lands, fleeing with his religion from tribulation. But such a flight is a last resort, to be taken only when it is impossible to hold onto ones faith while remaining in society. Over the centuries, Muslims have lived through times when this was the only option. But sooner or later, they came back down the mountains and started the hard work of living and rebuilding together. The question now for our community is, when are we obliged to worked with non-Muslims to build a better society, and when are we obliged to limit our work to whatever we can accomplish on our own? Clearly, there is no simple answer to these questionsdespite the claims of those who confuse isolation with piety or those who confuse every ease with goodness. Not every alliance between Muslims and non-Muslims is bad, nor is every alliance good. In trying to distinguish the good
Boycott Israel [IslamCity] Islam: Religion or Ideology? By Imam Zaid Shakir
nciples to political imperatives that have little to do with Islamic teachings. If this happens consistently enough, the social foundation of our religion may be lost. As Muslims we may well continue in our various struggles. However, those struggles would be better informed by the revolutionary teachings of Bakunin, Georges Sorel, Rosa Luxemburg, Lenin, Mao, Che Guevara, and others than by the revelation given to our Prophet Muhammad, . In some circumstances, we could possibly muster a credible defense against any number of threats confronting us. However, at the end of the day, we may find that we have very little left to defend.Imam Zaid Shakir7/9/06- [1] Imam Abu Zakariyya Yahya bin Sharaf an-Nawawi, Riyadh as-Saliheen (Beirut: Dar al-Jil, 1985/1405), 448, no. 1615. This tradition was originally transmitted by Imams Muslim, Tirmidhi, Nasai, and others. [2] Roger Scruton, A Dictionary of Political Thought (New York, NY: Hill and Wang, 1982), 399.[3] Ibid, 399.[4] Saying this is not to all imply that all of the murder and mayhem that is occurring in Iraq, or that which has occurred in places like Algeria during much of the 1990s can be attributed solely to Muslims. Certainly, a share of such violence can be traced to elements of relevant intelligence agencies in both Iraq and Algeria, or non-Muslim mercenaries, such as the French commandos in Algeria, or Serbian paramilitary militia members, or former South African death squads, both of which are active in Iraq. However, to deny the role of the ideology of Jihad in that violence is to display an ignorance of the doctrines, proclamations, and history of that the Jihad movement.[5]Abu al-Fida Ismail bin Kathir, Tafsir al-Quran al-Adhim (Sidon, Beirut: al-Maktaba al-Asriyya, 1996/1416), 2:319. [6]Imam Abu Jafar bin Jarir at-Tabari, Jami al-Bayan fi Tawil al-Quran (Beirut: Dar al-Kutub al-Ilmiyya, 1997/1418), 6:356, no. 16,660.[7] Imam at-Tabari, 6:356-357, no. 16,662.[8] Imam Jalal ad-Din as-Suyuti, Ad-Durr al-Manthur fi at-Tafsir bil-Mathur (Beirut: Dar Ihya at-Turath al-Arabi, 2001/1421), 4:161.[9] See Imam Abu Abdullah Muhammad bin Ahmad al-Qurtubi, al-Jami li Ahkam al-Quran (Beirut: Dar al-Fikr, 1987/1407), 8:121. saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.ikhwanweb.com http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. YAHOO! GROUPS LINKS Visit your group "islamcity" on the web. To unsubscribe from this group, send an email to:[EMAIL PROTECTED] Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service. __,_._,___
Boycott Israel [IslamCity] How Many More Must Die?
As each day passes, I watch in horror. Every day brings the deaths of more Lebanese and Israelis, with the Lebanese deaths far exceeding those in Israel. So far, about 14 Israeli civilians have been killed by Hezbollah rocket fire. At the same time, more than 300 Lebanese, almost all civilians, have been killed by Israeli airstrikes. And I have only one question: How many more must die? The world continues to witness the daily killing of civilians on both sides, yet all the International Community is able to do is send diplomats to discuss the situation with government officials. World leaders discuss the terrible situation in St. Petersburg over lunch as if it was a sporting event. All the while people continue to get killed. How many more must die? President Bush - who vetoed a bill expanding Federal funding for embryonic stem cell research on the grounds that it is murder - expresses his frustration at U.N. Secretary General Kofi Annans call for an immediate cease fire by telling British Prime Minister Tony Blair: I dont like the sequence of it. [Kofi Annans] attitude is basically cease-fire and everything else happens. God forbid! A cease-fire so that no more innocent people are killed? How dare Annan suggest such a thing! The entire situation is spinning out of control. Both sides have come too far to back peddle now. The entire world, with the United States at the helm, must exert all efforts to implement an immediate cease fire between Hezbollah and Israel. That way, the killing stops. After the killing stops, then everything else can be sorted out. Yet, that does not seem to be the plan of the United States. According to an article in the New York Times: Outlines of an American-Israeli consensus began to emerge on Tuesday in which Israel would continue to bombard Lebanon for about another week to degrade the capabilities of the Hezbollah militia, officials of the two countries said. Then, Secretary of State Condoleezza Rice would go to the region and seek to establish a buffer zone in southern Lebanon and perhaps an international force to monitor LebanonÂs borders to prevent Hezbollah from obtaining more rockets with which to bombard Israel. American officials signaled that Ms. Rice was waiting at least a few more days before wading into the conflict, in part to give Israel more time to weaken Hezbollah forces. Yet, at what cost? How many more must die? Later on in the article, a senior American official was quoted by the Times article as saying, Some people are uncomfortable with the American position, and weÂre very careful how we talk about it. We are not going to be wagering with the lives of innocent people here. But, that is exactly what it looks like America is doing. Yet, I ask again, at what cost? How many more must die? If using human embryos - which are slated to be destroyed as medical waste - for embryonic stem cell research is murder according to the President, then how can he sit idly by as dozens of innocent human beings are killed each and every day in Gaza, Israel, and Lebanon? How many more must die? 1000? 2000? 5000? 10,000? 50,000? Isnt human life - all human life, Arab and Israeli - sacred and precious? Isnt our society one based on a culture of life? Shouldnt we - in the words of our President - always err on the side of life? If so, then how can we wait and let the killing in Israel and Lebanon continue? How can we let politics get in the way of the preservation of human life? How can we just sit there and watch both sides kill each other - especially since one side inflicts far more damage than the other - and do absolutely nothing? How will face God on the Last Day? What will we say to His Holy Face? There must be an immediate cease-fire. Blame can be assigned and punishment meted out later. The killing, however, must end first. Everyone understands that the solution to this crisis is not a military one. Thus, why let the bloodshed on both sides continue? Human life is not and should never be a pawn in the ugly game of geopolitics. My God and my faith have inspired me to feel this way. The fighting must end and must end now. How many more must die? saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings
[IslamCity] Women caught in a more radical Indonesia
Tangerang, Wahidin Halim, who initiated the regulation under which Lindawati was charged, said he was trying to clean up public morals, not impose Islam.The Tangerang law, which came into force in November, bans passionate hugging or kissing, and prohibits the sale or consumption of alcohol except in upscale hotels. One result, many women say, is that they must be off the streets by dusk."The idea is to develop good morality, good behavior, to be a more civilized society," Wahidin said in an interview in his home garden. "The Islamic parties love my programs, but that doesn't mean we have the same ideology."Supporters of Lindawati are fighting her case on legal, not ideological or religious grounds.Like most of the new local laws that are intended to govern people's personal behavior, the Tangerang regulation is unconstitutional, said Dedi Ali Ahmad, chairman of the Indonesian Legal and Aid and Human Rights Association in Jakarta."Charging someone on the suspicion of prostitution is not enough under the national law," he said. "You cannot arrest someone for just being in a vicinity. They have to have attempted a crime."The Legal Aid Association was seeking a judicial review of the Tangerang regulation in the Supreme Court, Dedi said.At the same time, Lindawati has filed a defamation suit against the mayor.In the suit, Lindawati contends she was on the street waiting for a bus after coming into the center of town to claim back wages from a restaurant where she worked as a waitress.She said she is so poor - her husband holds a low-paying job as a gym teacher at an elementary school - that she had sold her cellphone just before her arrest to feed her two teenage children."I have done nothing wrong," she said. saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. SPONSORED LINKS Holy quran YAHOO! GROUPS LINKS Visit your group "islamcity" on the web. To unsubscribe from this group, send an email to:[EMAIL PROTECTED] Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service. __,_._,___
[IslamCity] Re: Why Music Is Not Haram (answering Aqsa)
Sheikh Muhammad Al-Hanutistated: "The Hadith referred to in saying that it is haram as narrated by al Bukhari is not fulfilling the requirements of the Sahih in al Bukhari's collection. 1) Al Bukhari in Hadith al Ma'azif himself narrated the Hadith to be of a broken chain of narrators in which there is a gap between al Bukhari and the second narrator, so he drops the first narrator in his chain. That is called Mu'allaq. Some scholars tried to connect the chain through other means like whan ibn Hajar did in his dissertation (connecting what is disconnected) in which he connected the Isnad of this Hadith. But still, one of the main narrators whose name is Hisham ibn Ammar as profiled in Tahthib at-Tahthib by ibn Hajar is not reliable enough for some scholars to be a source of a narration that depends on somebody like him. Regarding Hisham the narrator:There are some quotationsregarding Hisham have been given inthe books on the life history of the narrators of the Hadith. The following extracts have been taken from a very well known book on the subject. [Tahdheeb al Kamaal volume 30 page 242 and onward under the entry on Hisham bin Ammar]ÞÇá ÃÈæ ÏÇæÏ æÃÈæ ÃíæÈ íÚäí ÓáíãÇä Èä ÈäÊ ÔÑÍÈíá ÎíÑ ãäå íÚäí ãä åÔÇã ÍÏË åÔÇã ÈÃÑÌÍ ãä ÃÑÈÚ ãÇÆÉ ÍÏíË áíÓ áåÇ ÃÕá ãÓäÏÉ ßáåÇ Abu Dawood said Abu Ayyub (i) is better than him (Hisham). He (Hishaam) has narrated four hundred Ahadith all of Musnad which have absolutely no basis (that is, hadith which are not true)"æÞÇá ÕÇáÍ Èä ãÍãÏ ÇáÃÓÏí ßÇä åÔÇã Èä ÚãÇÑ íÃÎÐ Úáì ÇáÍÏíË æáÇ íÍÏË ãÇ áã íÃÎÐSaalih Bin Muhammad al Asadi said he (Hishaam) used to take money for narrating hadith". Úä ÚÈÏ Çááå Èä ãÍãÏ Èä ÓíÇÑ ßÇä åÔÇã Èä ÚãÇÑ æßÇä íÃÎÐ Úáì ßá æÑÞÊíä ÏÑåãÇ Abdullah Bin Mohammad Bin Sayyaar said that he Hisham used to - - and he used to take a dirham for reporting two pages of hadith". æÞÇá ÃÈæ ÈßÑ ÇáãÑæÐí ÐßÑ ÃÍãÏ Èä ÍäÈá åÔÇã Èä ÚãÇÑ ÝÞÇá ØíÇÔ ÎÝíÝ Abu Bakr al Maroozi said that Ahmad Bin Hanbal mentioned Hisham Bin Ammar and said he was reckless/impetuous and feeble-minded.Aqsa * [EMAIL PROTECTED] wrote:assalamau alaykum wa rahmatuallahi wa barakatuhumusic is haraam,but those who say its not haraam,they r part of the fulfilled prophesy.Sahih Al-Bukhari HadithHadith 7.494B Narrated byAbu Amir or Abu Malik Al Ashari that he heard the Prophet saying, "From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful. And there will be some people who will stay near the side of a mountain and in the evening their shepherd will come to them with their sheep and ask them for something, but they will say to him, 'Return to us tomorrow.' Allah will destroy them during the night and will let the mountain fall on them, and He will transform the rest of them into monkeys and pigs and they will remain so till the Day of Resurrection." http://www.geocities.com/hadithexegesis/music wallahu alam Aqsasaiyed shahbazi [EMAIL PROTECTED] wroteWhy Music Is Not Haram The Almighty has created man with the best physical and intellectual abilities. Desires for beauty and stateliness of thought and practice are found in his nature. He is well-disposed to choose good to the exclusion of evil, and prefer piety to sinfulness. He professes virtues of love, fidelity, truth, purity, justice and equality, and shuns hatred, falsehood, injustice and inequity. He yearns for enlightenment and shuns ignorance; he goes for fragrance and evades fetidness; he craves for beauty and dislikes ugliness. All cultural advancement and progress in civilization, in fact, owes itself to this very natural desire in man for beauty and grandeur. Every small step he has taken for advancement testifies to his inclination towards the best. To read further click on...http://www.shahbazcenter.org/is-music-haram.htmsaiyed shahbazi-- Surah Isra 17 verse 80 Say: "O my Lord! let my entry be by the Gate of Truth and Honor and likewise my exit by the Gate of Truth and Honor; and grant me from Thy Presence an authority to aid (me)." Al-Tirmidhi HadithHadith 2482 Narrated byAbuHurayrahAllah's Messenger (peace be upon him) used to say, " O Allah, grant me benefit in what Thou hast taught me, teach me what will benefit me, and increase my knowledge. Praise be to Allah in all circumstances. I seek refuge in Allah from the state of those who go to Hell." Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a tradition whose isnad is gharib.Ameen,Thumameen. saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly,
[IslamCity] As Barrier Comes Down, a Muslim Split Remains
ncouraged; there is no mixing between sexes, and there are all kinds of reasons for that," Ghassan Joundi, the president of the Manitoba Islamic Association, says in the film. In Dr. Joundi's mosque, the men first erected a barrier with shutters, then nailed them shut. At the Darussalam mosque, the dispute over the wall was just one skirmish in a larger battle over the entire tenor of the mosque. Mr. Ghali and other leaders at the mosque fired an imam they deemed overly militant, not least because he wanted to make the barrier between the sexes even more pronounced. The imam went to court, winning more than $400,000 in a wrongful dismissal suit, and then opened a competing mosque around the corner, where the women still worship behind a wall. But Mr. Ghali and other mosque leaders say they believe North America provides fertile ground for melding the best of all cultural traditions because the Muslim population is so diverse. "You can't take a tradition in Pakistan, Somalia or Egypt and bring it to America and make it part of the law; it doesn't make sense," said Mr. Ghali, who resigned as president of the mosque's board in February. "It's one of those cultural things that many immigrants brought from overseas without giving it much thought. It's time to get rid of those bad habits." That outlook incited an exodus by some worshippers, and some who stayed have complained that a clique of "ayatollahs" who brook no dissent now run Darussalam. "I don't want to be distracted by ladies in the back when I am praying," said Adel al-Dalali, 40, a Yemeni cab driver who prays at Darussalam, noting that mosques in his homeland were built with a mezzanine reserved for women. "Even if it is more culture than religious tradition, we feel it's needed." At the back of the mosque, some of the roughly 30 women worshippers agreed. "As a Muslim woman, I was more at peace praying behind the wall," said Zeinab al-Andea, a 50-year-old Yemeni who spoke only Arabic. "As a veiled woman, I don't want to mix with men. It's a beautiful mosque, but I wish there was a wall." The mosque occupies the top floor of a building that was filled mostly with sweatshops until 1991, when the Islamic Society moved in. The recent renovations turned the mosque into one large room flooded with light. Broad green stripes on the red carpet show the faithful where to line up, and, in a nod to tradition, men and women still do not pray shoulder to shoulder. The wall across the back was replaced with small printed signs reading "Sisters Prayer Area Only Behind This Sign." The aim of knocking down the wall was not for the sexes to mingle, but to have comparable access to the imam. Outside, the neighborhood is rife with all manner of vice. Intoxicated men and women occasionally stagger into one of the many liquor stores. Across Market Street, a pornography store called Sin City exhorts passers-by to "See the Beauty, Touch the Magic." Yet a dedicated group of women who support the change at Darussalam navigate their way to the mosque each Friday. These women say they hated the wall. With it, they had trouble hearing the sermon and often fell out of sync with the prayer movements. Distracted, some say they gave up praying and instead just gossiped or drank tea. Proponents of barriers in mosques tend to argue that the Prophet Muhammad's wives, who inhabited a series of rooms attached to the main mosque at Medina, spoke to the faithful from behind a tentlike curtain. They also say a distinct space for women assures they will not have to jostle with men. Muslim rituals are guided by the Koran and the Hadith, tomes that detail Islam as it was practiced in the prophet's time. Advocates and some religious scholars say the books support the women. Muhammad emphasized that the rules for his wives were distinct from those for other women, they note, and he never resorted to a barrier, despite similar debate in the seventh century. Some early adherents of Islam showed up late for prayers so they could stay in the back and ogle the women's behinds, even penning bawdy odes to the sight, said Dr. Abou El Fadl, the U.C.L.A. scholar, so Mohamed recommended that all men pray at the front of their mosques. None of Islam's three holiest mosques Al Aqsa Mosque in Jerusalem, and those in Mecca and Medina originally had barriers between the sexes. "Men try to justify it now by creating arguments that are ludicrous, like saying that men back then were more moral," said Mrs. Nawaz, the filmmaker, a 38-year-old mother of four. "This is completely bogus. The men were exactly the same back then when it came to being distracted. The prophet didn't deal with it by separation, he dealt with it by education." saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invit
[IslamCity] Ten Obligations
Concerning the Ten Obligations that Must be Discharged Before Pious Restraint (wara) can Acquire its Full SignificanceThe penitent cannot realize the full significance of pious restraint (wara) unless he recognizes that ten things are strictly incumbent upon him: 1. The first of these obligations is to guard against using the tongue for backbiting (ghiba), because He has said (Exalted is He): And do not backbite one another. (49:12) 2. The second obligation is to avoid the tendency to harbor sinister suspicions (su az-zann), since He has said (Exalted is He): O you who believe, you must avoid a great deal of suspicion, for some suspicion is a sin. (49:12) And the Prophet (Allah bless him and give him peace) said: Beware of suspicion, for it is the most misleading source of information (akdhab al-hadith). 3. The third obligation is to steer well clear of mockery and ridicule (sukhriyya), because He has told us (Exalted is He): O you who believe, one group of people should not scoff at another group of people, who may be better than they. (49:11) 4. The fourth obligation is to lower ones eyes in the presence of things that should be treated as sacred (maharim), because He has told us (Exalted is He): And tell the believing men to keep their eyes downcast (and to guard their private parts). (24:30) 5. The fifth obligation is to be true to ones word, because He has told us (Exalted is He): And if you give your word, you must act fairly. (6:153) That is, you must prove that you really mean what you say. 6. The sixth obligation is to acknowledge ones dependence on the gracious favor of Allah (Exalted is He), as a precaution against self-centered conceit, since He has told us (Exalted is He): It is rather that Allah is treating you with gracious favor, inasmuch as He has guided you to faith. (49:17) 7. The seventh obligation is to spend ones wealth on that which has true value (haqq), and not to spend it on that which is quite worthless (batil), because He has told us (Exalted is He): And (among His faithful servants are) those who, when they spend, are neither prodigal nor parsimonious. (25:67) In other words, they neither spend their wealth on sinful disobedience, nor withhold it from the support of worshipful obedience. 8. The eighth obligation is not to go seeking high-and-mighty status and prestige for the sake of self-aggrandizement, because He has told us (Exalted is He): As for that Ultimate Abode, We shall assign it to those who are neither intent on high-and-mighty status on earth, nor on corruption. (28:83) 9. The ninth obligation is to observe the five ritual prayers (salawat) at the times prescribed for them each day, following the correct sequence of bowing (ruku) and prostration (sujud), because He has told us (Exalted is He): Be careful to observe your prayers, and (especially) the middle prayer, and stand obedient to Allah. (2:238) 10. The tenth obligation is to stick to the course prescribed by the Sunna (exemplary precedent set by Allahs Messenger, Allah bless him and give him peace) and the Jamaa (common practice agreed upon by the Companions of the Prophet, [Allah bless him and give him peace] during the time of the rightly guided Caliphs, Abu Bakr, Umar, Uthman and Ali, [may Allah be well pleased with them all]) , since He has told us (Exalted is He): And this path of Mine is straight, so follow it. Do no follow other paths, lest you be separated from His path. (6:154) - Shaikh 'Abd al-Qadir al-Jilani, Sufficient Provision for the Seekers of the Path of Truth (Al-Ghunya li-Talibi Tariq al-Haqq)saiyed shahbazi www.shahbazcenter.org __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.islamonline.net http://www.islam-guide.com http
[IslamCity] The Prophet Muhammad�s Sandal
The Prophet Muhammads Sandal There is not a civilization that has loved and celebrated its leader as Islamic civilization has loved and celebrated its Prophet, our master Muhammad (Allah bless him and give him peace). Love is the strongest of all human attachments, and is the greatest thing that distinguishes the relationship of Muslims with their Prophet (Allah bless him and give him peace), who said, None of you [truly] believes until I am more beloved to him than his very self, wealth, and all people. Motivated by this love, as well as by an understanding of the immense importance of the personal example of the Prophet (Allah bless him and give him peace), the Muslim community recorded and preserved his entire life in the most exacting detail. The Islamic scholars did not limit their attention to the moral and legal example of the Prophet alone (Allah bless him and give him peace). Rather, they also focused on his daily life, like his habits of eating, drinking, and sleeping, as well as other matters that do not have immediate legal implications. From that time, until this present day, Muslims have sought to imitate the example of their Prophet (Allah bless him and give him peace) in all its details, unless they were of the particular matters that Allah Most High chose only for him. The Prophets (Allah bless him and give him peace) external, physical appearance was also among the matters that Muslims paid great attention to, as were his habits of dress. Among the matters of external appearance, the Prophets noble sandals received particular attention, perhaps because of what his followers felt of utmost love and humility for the person of their beloved Prophet (Allah bless him and give him peace), such that they saw themselves as less than his sandals. The Companions and the Noble Sandals The attention given to the noble sandals is not an innovated matter. Rather, the first generations, from the Companions of the Prophet (Allah bless him and give him peace), were the first to give them attention and importance, such that some of them were known to have distinguished themselves with serving the noble sandals. It has been reported by Ibn Sa`d that Anas (Allah be well pleased with him) was the keeper of the sandals of the Messenger of Allah (Allah bless him and give him peace). And Imam al-Sâlihî reported in his work, Subul al-Huda wal Rashâd (8:318) that `Abd Allâh ibn Mas`ûd (Allah be pleased with him) used to get up as soon as the Messenger of Allah (Allah bless him and give him peace) sat down, and would take off the latters sandals, and place them under his own arms. Then, when the Prophet (Allah bless him and give him peace) would get up, he would put them on him. Many other narrations have been transmitted from the Companions giving exact descriptions of the noble sandals of the Prophet (Allah bless him and give him peace). The Attention Given by the Imams and Scholars to the Noble Sandals A number of Imams gave the noble sandals of the Prophet (Allah bless him and give him peace) particular attention, authoring complete works in describing and praising them, and gathering that which was transmitted regarding this. Among them were: 1. Imam Abu Ishâq Ibrahîm ibn Muhammad ibn Khalaf al-Sullamî, famous as Ibn al-Hâjj, who collected that which many poets and authors had written in praise of the sandals. 2. Imam and hadith master Abû al-Yumn `Abd al-Samad ibn `Abd al-Wahhâb Ibn `Asâkir of Damascus (686 AH), who was buried in the Baqî` cemetery [in Madina], authored a treatise called A Sketch of the Sandal of the Prophet (Allah bless him and give him peace) (Timthâlu Na`l al-Nabiyy), which is published. 3. The great mujtahid Imam Sirâj al-Dîn `Umar ibn Raslân al-Bulqînî. 4. Imam Shams al-Dîn Muhammad ibn `Îsa al-Muqri, whose book was titled A Joy For Eyes By Verifying The Matter of The Sandals (Qurrat al-`Aynayn fî Tahqîq Amr al-Na`layn) 5. Imam Abû al-`Abbâs al-Maqqarî of Tilmisân, who died in Egypt, wrote the most expansive work on the issue, An Opening From The Most High In Praising The Sandals (Fath al-Muta`âl fî Madh al-Ni`âl). This work is published, and has three abridgements. The first is by Radiyy al-Dîn Abu al-Khayr al-Qâdirî; the second by Abû al-Hasan al-Dimintî; and the third by Shaykh Yûsuf al-Nabahânî (Allah have mercy on them all). 6. The author of the work Collected Pearls from the Bewildering Design and the Unique Exposition on the Characteristics of the Depiction of the Sandals of the Messenger of Allah (Allah bless him and give him peace) ( al-Laali al-Majmû`a Min Bâhir al-Nizâm wa Bâri` al-Kalâm fî Sifat Mithâl Na`li Rasûl Allâh), who was one of the scholars of Cordoba, as mentioned by the historian Abû Sâlim al-`Ayyâshî in his famous travelogue. The Place of the Depiction of the Noble Sandals and their Baraka The depiction of the noble Prophetic sandals has had a special place in the hearts of Muslims since it points to one of the needs of
[IslamCity] Why the Taliban appeal to Pakistani youth.
Why the Taliban appeal to Pakistani youth. The tribal system that once grounded young people no longer provides enough opportunities. PESHAWAR, PAKISTAN Imran Gul would like to see a better future for the tribal youth of his corner of Pakistan, but most days he only sees military helicopters returning from Waziristan, ferrying wounded and dead. Casualties in the conflicts along the Afghan border serve as a reminder that the tribal system, once strong and proud, is now falling apart. History and war have slowly eaten away its edifice, and Mr. Gul worries that what the tribal system can no longer provide young people - peace, income, a sense of purpose, a social network - a new and rising force can: the Taliban. "Due to poverty, young people have no activities," says Gul, program director of the Sustainable Participation Development Program, a nongovernmental organization in Banu, just outside North Waziristan. "They do not want to join the Taliban. But their sympathies are with the Taliban to bring peace to our area." The field for such sympathies is wide and growing, many say. The Federally Administered Tribal Areas (FATA) have always been the least advanced lands in Pakistan. Illiteracy and joblessness are rampant. There are no universities in FATA, and political parties are absent due to colonial-era tribal laws, robbing youth of an outlet for talent and _expression_. The tribal system itself is partly to blame. Many elders have traditionally resisted modern education, roads, and electricity, fearing their power would be threatened the more FATA opened up. But the government is also at fault, observers say, by failing to integrate FATA into Pakistan. Voting rights were extended to the full tribal populace only in 2000. "Young people ... oppose the current tribal system because they know that this is not ... harnessing their potential," says Naveed Ahmad Shinwari, chief executive of the Community Appraisal Motivation Program, which works on development in the tribal zone. "If you ask any young man, he's frustrated because the government of Pakistan is clearly not doing much to create employment for young people." Military incursion further eroded old system These problems were exacerbated when the Pakistani military entered the tribal areas for the first time in 2003. Their operations, which many tribes believe is the dirty work of Washington, have further weakened the system while sowing sympathies for extremism. In such situations, analysts say, people look to the standard-bearers of Islam for guidance and solace. Tariq Aziz, a 17-year-old from Mir Ali in North Waziristan, sees the Taliban as a viable solution for future generations. "There are no opportunities for young people," he says by telephone from Banu. "The people of Mir Ali have sympathies for the Taliban. They fight for Islam." Mr. Aziz says he might like to join the Taliban himself, but that his parents prefer him to continue his studies. Like many his age, Aziz is trapped between the present danger of conflict and the elusive dream of a better life. Only hours after he hung up the phone, two suicide bombers struck a military convoy just outside Banu, killing four soldiers and wounding seven. It is to the Taliban that he looks for peace. "Under the Taliban government, there was peace in Afghanistan and no crimes occurred in the government." In such strife, pragmatism draws young people to the Taliban. They are building a new form of social capital, a network that offers the opportunities and prestige that the tribal system once did. "Where do they go for problem solutions? Their [members of the National Assembly] are marginalized pieces of the political system. The [tribal elders] are not recognized. The cost of living has gone up," says Khalid Aziz, chair of the Regional Institute of Policy Research Training, a think tank in Peshawar. "[The Taliban] make life livable. They have a bureaucracy, soldiers." Slim opportunities, but education a way out Such prospects are an oasis in a desert of grim statistics, Mr. Aziz says. "Twenty five percent of an ordinary man's income [in FATA] is spent on medical expenses, aggravated by bad delivery of basic services. Sixty percent of the incomes come from migrant workers. Eighty-five percent are working on land. Seventy percent are working on rented land. The only asset left for a frontiersman is to get a job. If I were in that area, I would definitely go Taliban." Alternatives seem in short supply, but a few find another way of life in education. One of them is now a student at Peshawar University. He is afraid to be named because his family in Miran Shah, North Waziristan, was recently the victim of violence. Like others his age, he feels the tribal system cannot adequately prepare his generation to interact with the modern world, and hopes that education can repair the cracks left by the tribal system. "Today people in Waziristan are interested in coming to
[IslamCity] kidnapping civilians defy the Islamic code of ethics
Anyone who is familiar with the Koran and the traditions of the prophet Muhammad knows that kidnapping civilians and harming them is absolutely prohibited. Those who do kidnap civilians defy the Islamic code of ethics. This ethos applies to every kidnapped civilian, including Jill Carroll, the freelance journalist on assignment for The Christian Science Monitor, who worked in Iraq until she was kidnapped early last month. I appeal to her kidnappers to immediately release her and to stop kidnapping civilians altogether. Every now and then, we hear about the kidnapping of foreign nationals in Islamic countries. Recently the family of a former German minister was kidnapped in Yemen. In Gaza, Kate Burton, a British human rights activist, and her parents were kidnapped. By the time I had a chance to write about this topic, the news came that both captured families had been released. This was a happy ending that I had really hoped for. It is well known that the kidnappers demands, in cases like these, usually have nothing to do directly with the kidnapped persons or their countries. This does not mean, however, that it is permissible to kidnap innocent civilians should conflicts exist. The two European families were kidnapped because they were easy targets. The same applies to Ms. Carroll. I could have based the arguments in this article on the laws, treaties, and covenants that prohibit such deeds. I could have also brought up notions of Arab magnanimity, nobility, and honor that require us to be generous and kind to our guests. Many of those captured foreigners carried the burden of working for our causes and, for that, they endured hardships and paid a high price. I have chosen, because of the cultural background of this nation, to present the Islamic position regarding kidnapping, which opposes it. We must get rid of this negative phenomenon that does not serve us in any way. From the perspective of the Islamic sharia, the al-Mustamin is the foreign person whose safety is guaranteed. Such a person is protected, even if his or her native country is in a state of animosity with Muslims. Animosity is a temporary state, and, further, not all Western citizens necessarily support the foreign policies of their governments. The Muslim must understand that the person who obtains a visitors visa enters into a contract with the country that grants him the visa. The state, as an institution, does that on behalf of its people. Despite those who look with suspicion at the state, especially if the ruler lacks legitimacy, the visa should be recognized as a legitimate agreement for guests of our countries to move freely about without harm. We have seen foreign visitors support our political rights and defend Islam. Indeed, despite being non- Muslims themselves, they have come to the defense of Muslims in their own countries when the need arose. The International Union of Muslim Scholars (IUMS) declared its position on kidnapping and the taking of hostages in their communiqué which was published in September 2004. In what follows, I paraphrase and summarize their statement, which draws on verses and examples in the Koran prohibiting kidnapping. The full text is available in Arabic on www.Islamonline.net: 1. Kidnapping is an assault on another, whether a Muslim or non-Muslim. It is an unjust act that God forbids and prohibits: Allah commands justice, the doing of good and giving to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition (Koran, 16:90). God stressed that the mere differences in religion, even if in the context of a conflict, do not justify assaulting another. 2. Kidnapping is considered an act of war. [In any case, it is prohibited to kill a prisoner of war], he is absolutely destined to be released: afterward either grace or ransom . (Koran, 47:4). 3. It is prohibited, in the case of actual war, to kidnap innocent people or civilians, who are [technically speaking] of the enemy. No act of war could be aimed at them. The civilians, from an Islamic perspective, are noncombatant women, children, and the elderly who have nothing to do with war, and monks and those who live in monasteries. 4. If kidnapping takes place during actual fighting, the kidnapped become prisoners of war, and should be treated according to the teachings of Islamic sharia regarding captives, which we summarize as follows: (a) Prisoners of wars should be turned over to the authorities to decide what to do with them. The person who caught the prisoner of war has no right or authority over him. (b) It is a religious obligation to be kind to the prisoners of war, to treat them well, to be generous to them, to provide them with food and clothing, and not to torture them: And they feed, for the love of Allah, the indigent, the orphan, and the captive (Koran, 76:8). (c) The prisoners of war should be ultimately released. 5. It is prohibited
[IslamCity] Helping young Muslims not to hate
Helping young Muslims not to hateOne youth group teaches that all great faiths share non-violent values. By Rushworth M. Kidder CAMDEN, MAINE - The day that Ontario police foiled a bombing plot by 17 mostly young Canadians of South Asian descent, and before Al Qaeda leader Abu Musab al-Zarqawi was killed in Iraq, I was eating a Low Country breakfast in Charleston, S.C., with Eboo Patel. A youthful Muslim with a passion for interfaith dialogue and a gift for simplifying the complex, Dr. Patel has a refreshingly clear view of a world crackling with tensions between Islam and the West. The Rhodes Scholar with an Oxford doctorate in the sociology of religion lets his shrimp and brown gravy grow cold as he digs into one of the West's core challenges: the stereotyping of Islam as a religion that foments extremism and violence. The challenge arises from a stark polarity. On one hand, he says, stands Osama bin Laden, whose principal role is as "a talent scout." Mr. bin Laden recruits angry young Muslims, trains them in "the tools of totalitarianism," and sends them forth as terrorists, supported by "the message machine that is Al Qaeda." Their purpose: To convert or kill people different from themselves. On the other hand stand groups like the Interfaith Youth Core that Patel founded and runs in Chicago, helping youth of different faiths build understanding and cooperation. Groups like his recruit students, train them in community building, and help them understand that "all the great faiths have similar shared values." Their purpose: To create "the new city on the hill," where steeples and minarets stand beside temples and synagogues, "respectfully sharing space and collectively supporting the common good." Question: Which group has more money? The answer is obvious. Al Qaeda, with ample resources to lure the disaffected, has little difficulty attracting young Muslims to a thesis of mayhem, which, Patel feels, is contrary to Islam but masquerades in religious garb. But where, Patel asks, are the alternative voices teaching his young coreligionists "what it means to be a Muslim in the modern world"? Compared to the polemics of Al Qaeda, why do the voices "encouraging young people to be the architects of pluralism" seem so muted? In one sense, the answer is obvious. In contrast to the raw, simplistic urgency that Al Qaeda generates against those it demonizes, interfaith dialogue can seem pretty tepid. But it is just such dialogue that promotes an appreciation of nuance and subtlety and that builds a willingness to listen and cooperate. Such conversations remind us that the world's toughest issues are never merely right-versus-wrong but always right-versus-right. That's a far cry from the rancorous, hateful, black-and-white world view of radical fundamentalism - where, if I'm right, what can you possibly be but wrong? But there's something deeper at work. As an undergraduate at the University of Illinois in the 1990s, Patel found that while "diversity was all the rage," nobody wanted to talk about religion. "Everybody was talking about what made them different," he says, "but nobody wanted to talk about what brought them together." In his own quest, however, he found that the religious exemplars he most respected, from Christians like Martin Luther King to the Muslims battling South African apartheid, were committed to a core of shared values that included compassion and justice. He also realized that "religious and ethnic diversity was leading to bloodshed" in much of the world - though not in America. For him, the remarkable thing about the United States, which he calls "the most religiously diverse country in the world," is its high degree of religious belief. "We mix both reverence and tolerance," he says admiringly. That mix is probably unique in the world. What makes that possible? At bottom it has to do with the set of core values shared by the different faiths. That sharing may appear (to use his word) as "tolerance." More accurately, I think, it's alignment. It's one thing to tolerate the mosque on the hill beside your church or synagogue. It's something else to understand that, contrary to bin Laden's message machine, the values taught there - honesty, fairness, responsibility, respect, compassion - are perfectly aligned with your own. The West needs to understand that peace among nations is intimately connected with a recognition that each faith tradition abides by a set of values it shares with all others. It needs to help young people of all faiths grasp a values-based alternative to hatred and violence. Doing so makes it harder for Al Qaeda's recruiters to prosper - and easier for Muslims around the world to stand up against the perversions of their faith that lure young radicals in Canada, and middle-aged terrorist leaders in Iraq, into mayhem. Rushworth M. Kidder is president of the Institute for Global Ethics and the author of 'Moral Courage'. Full HTML version of this
[IslamCity] Mogadishu Islamists ban World Cup, spark protests
Mogadishu Islamists ban World Cup, spark protests By Mohamed Ali Bile MOGADISHU (Reuters) - Islamist militiamen shot in the air to disperse hundreds of Somalis protesting early on Saturday against moves by sharia courts to stop them watching the World Cup in the capital Mogadishu, residents said.The football tournament had drawn huge crowds to television screens set up under trees and iron-sheeted shacks, providing some escape from the tension that has gripped Mogadishu since Islamists seized control from an alliance of warlords on Monday. Witnesses said scores of young men set fire to tyres late on Friday in protests that carried on into the early hours of Saturday after Islamist gunmen pulled the plug on makeshift cinemas airing the football tournament. Two people were wounded when militia tried to break up the demonstrations that centred around the main livestock market in an Islamist stronghold in the capital's north, residents said. "The Islamic militia of the area issued an order to stop them watching films as well as the World Cup this year in Germany," said Elmi Muse, a resident contacted by Reuters. "It is unacceptable to oppress the people," he added. Similar moves by Islamist militia to close cinemas and video stores in Mogadishu last November triggered heavy fighting that killed at least 12 people and wounded more than 20. Leaders of the capital's influential Islamic courts oppose Western and Indian films which they say promote immorality in the mainly Muslim nation of 10 million people. Some residents fear the latest move to outlaw foreign entertainment is proof the Islamists want to create a Muslim state following their victory against a self-styled anti-terrorism coalition of secular warlords, believed to be backed by Washington. The Islamic courts have been popular for restoring a semblance of order through sharia law in parts of the anarchic city, carved into fiefdoms by warlords who ousted military ruler Mohamed Siad Barre in 1991. However, the World Cup ban stirred resentment among locals, already weary of the fighting in Mogadishu that has killed 350 people in three months. "The residents of this area are very sorry about the way the Islamic militia is behaving towards the people at a time when our society needs peace and stability," said Moallim Hussein Abdi, a teacher. One teenager was defiant. "We do not accept the Islamic militia stopping us from watching the World Cup," Ahmed Yusuf, 19, said. "We'll continue demonstrating until they relent." (c) Reuters 2006. All rights reserved. Republication or redistribution of Reuters content, including by caching, framing or similar means, is expressly prohibited without the prior written consent of Reuters. Reuters and the Reuters sphere logo are registered trademarks and trademarks of the Reuters group of companies around the world. This article: http://news.scotsman.com/latest.cfm?id=858382006saiyed shahbazi __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. SPONSORED LINKS Holy quran YAHOO!
[IslamCity] Power In Numbers
Power In NumbersSending Our Collective Light To The World Like tiny ripples that merge to form great waves, combined human intent is worth more than the sum of its parts. A single individual can initiate worldwide improvement by emitting conscious frequencies of love, beauty, goodness, and wisdom. A group of people focusing their energy on sending out light to the world can set the stage for positive global transformation. All of us possess the ability to channel love energy, to heal, to be a conduit for white light, and to positively influence our fellow humans from afar. Yet one person can only do so much. Imagine if each one of us took a few moments at the start of each day to send out light to the world from our hearts. Mother Earth would be quickly eased and the planet, as well as every organism and being on it, would be bathed in loving light. The world would be an infinitely beautiful place.You can help bring about an earth where love triumphs over violence, air and water are nourishing in their purity, and people take pleasure in simply being alive. Alone, the light you emit is a wonderful healing tool, but when you join with others who share your intent to shine compassion and positive energy over the world, a powerful force is created. Your collective consciousness and collective light will wash over the planet, enveloping people, communities, cities, countries, and continents. Inviting others to send light with you can be a daunting task. People may question the benefits of sending light to an already broken world. You will likely need to explain that each person's light joins with every other, and through the joining all are strengthened. Assure them that what matters is not technique or what religion or beliefs you hold but intent.As more people come in mindfulness to send their collective light to the world, the power of their planetary gift will increase exponentially. You may already be affiliated with groups that would gladly participate in such a noble project. Children, who often feel incapable of influencing their world yet are reservoirs of innate power are usually enthusiastic about sharing their collective light. As you gather together willing people, your individual intent will become a great and powerful wave, and you will see results in your fellow humans, in the news, and in your daily life. saiyed shahbazi __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. SPONSORED LINKS Holy quran YAHOO! GROUPS LINKS Visit your group "islamcity" on the web. To unsubscribe from this group, send an email to:[EMAIL PROTECTED] Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service. __,_._,___
[IslamCity] What If Jews Destroyed Mosques?
Imagine if Jewish settlers in the Gaza Strip destroyed two dozen mosques. There would be mass rallies in front of Israeli embassies around the world, and in America organizations like CAIR and MPAC would issue righteous condemnations calling on the American government to restrain Israel. However, as we've seen today, when Palestinians streaming into liberated Gaza set fire to synagogues there is deafening silence from most Muslims and certainly from the leadership of the American Muslim community. Herein lies the sorry state of Islamic affairs. Muslims like to brag that when the Caliph Umar ibn Khatab entered the City of Jerusalem, he exhibited respect for Jews and Christians by refusing to pray in the Church of the Holy Sepulchre, because he was afraid that Muslims would take it over. Indeed, to this day, a Muslim family is entrusted with the key to the church. In contrast, this Islamic spirit has ceased to exist 1,400 years later. The Palestinian authority is incapable (or unwilling) to provide security for the abandoned synagogues, the Palestinian people lack the adhab to refrain from destroying a temple dedicated to the worship of Allah, and Muslims in America are indifferent to this destruction because it is occurring to Jewish property. Of course, as the New York Times reported today, this was a set up orchestrated by the Israeli government. Originally the synagogues were to be bulldozed with the rest of the illegal settlements constructed by Israeli settlers during their withdrawal from the 38-year occupation of Palestinian land. However, prominent rabbis argued that Jews can't destroy synagogues, and Ariel Sharon "was left with two bad choices: tearing them down, or leaving them standing with the knowledge that they might be desecrated."Yeah, right. More likely Sharon rejoiced at the opportunity. He knew that the Palestinian Authority would not act to prevent the destruction. As a consequence, pictures and headlines would be flashed around the world showing Palestinian Muslims destroying synagogues. Once again the familiar narrative would be reinforced: Palestinian Muslims are barbarians, and Israeli Jews are justified in their brutal methods, otherwise civilization would fall. The wholesale destruction of the Jewish synagogues is yet another indication that Palestinians of all stripes, whether Fatah secularists or Islamic Hamas types, do not have the political maturity to construct a civil society. However, it is also a sign that Muslims in America lack the conviction of their religion to condemn sacrilege when it is committed by Muslims against others.saiyed shahbazi __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. SPONSORED LINKS Holy quran YAHOO! GROUPS LINKS Visit your group "islamcity" on the web. To unsubscribe from this group, send an email to:[EMAIL PROTECTED] Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service. __,_._,___
[IslamCity] Indonesia's City of Soul Mourns By Irfan Yusuf
place for Muslims to celebrate Hinduism, it is important to note that Jogja was also the place where the orthodox Muhammadiyah movement was founded in November 1912.The movement was started by Shaykh Ahmad Dahlan in the humble Kauman district of Jogja. Its emphasis was on al-Maun, a concept of small kindnesses expressed in Chapter 107 of the Qur'an. The Shaykh taught his young students this chapter of the Qur'an repeatedly, telling them that the essence of Islam is to serve and care for others and to be aware of the needs of the broader community.Shaykh Dahlan established this small movement, hardly 3,500-strong at the time of his death in 1923. Today, it has a membership of over 29 million, making it one of the largest Islamic organisations in the world.Pray and DonateThe vibrant, progressive and lively city of Jogja is now overcome with grief following the massive loss of life from the recent earthquake. Yet for anyone who has spent time in Jogja, it isn't hard to imagine this cultural heartland of Indonesia reviving itself from amongst the rubble.Yet this revival needs our help. A number of aid agencies are already working in Jogja. These include Islamic Relief and local Indonesian organisations. Our prayers should go to those who are left homeless and have lost loved ones. But prayers need to be combined with hard cash.One Australian Dollar equates to some 7,000 Rupiah. We are fortunate that even our spare change could make a world of difference to the inhabitants of Indonesia's City of Soul.Irfan Yusuf is a lawyer and writer based in Sydney, Australia. He is also an occasional lecturer at the School of Politics at Sydney's Macquarie University. He can be contacted at [EMAIL PROTECTED]saiyed shahbazi __._,_.___ *** {Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur'an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.} (Holy Quran-16:125) {And who is better in speech than he who [says: My Lord is Allah (believes in His Oneness), and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: I am one of the Muslims.} (Holy Quran-41:33) The prophet (peace and blessings of Allah be upon him) said: By Allah, if Allah guides one person by you, it is better for you than the best types of camels. [al-Bukhaaree, Muslim] The prophet (peace and blessings of Allah be upon him) also said, Whoever calls to guidance will have a reward similar to the reward of the one who follows him, without the reward of either of them being lessened at all. [Muslim, Ahmad, Aboo Daawood, an-Nasaa'ee, at-Tirmidhee, Ibn Maajah] -- Recommended: http://www.islamonline.net http://www.islam-guide.com http://www.prophetmuhammadforall.org -- All views expressed herein belong to the individuals concerned and do not in any way reflect the official views of IslamCity unless sanctioned or approved otherwise. If your mailbox clogged with mails from IslamCity, you may wish to get a daily digest of emails by logging-on to http://www.yahoogroups.com to change your mail delivery settings or email the moderators at [EMAIL PROTECTED] with the title change to daily digest. SPONSORED LINKS Holy quran YAHOO! GROUPS LINKS Visit your group "islamcity" on the web. To unsubscribe from this group, send an email to:[EMAIL PROTECTED] Your use of Yahoo! Groups is subject to the Yahoo! Terms of Service. __,_._,___
[IslamCity] Is The Death Of al-Zarqawi Really Good?
To most people, the death of Abu Musab al-Zarqawi is a good thing. The means the US military employed, however, in terminating him should raise questions in everyone's minds - especially since it appears that six other people, including a woman and child, were killed in the attack.Although claiming to fight in the name of Islam, the self-described leader of "al-Qaida in Mesopotamia" wantonly killed hundreds of innocent Iraqis in contravention of Islam's own laws of war, and justified his doing so. "The killing of infidels by any method including martyrdom (suicide) operations has been sanctified by many scholars, even if it means killing innocent Muslims," said al-Zarqawi in a statement attributed to him in May 2005. "The shedding of Muslim blood... is allowed in order to avoid the greater evil of disrupting jihad."Nothing, of course, could be further from the truth. Abu-Bakr, Islam's first caliph, instructed his troops in the Islamic rules of war: "Do not betray or be treacherous or vindictive. Do not mutilate. Do not kill the children, the aged or the women. Do not cut or burn palm trees or fruitful trees. Dont slay a sheep, a cow or camel except for your food. And you will come across people who confined themselves to worship in hermitages, leave them alone to what they devoted themselves for."For al-Zarqawi, such admonishments mattered very little. He was truly on a genocidal crusade against the very people he had come to free. "Al Qaeda organization in Iraq," he stated last year, "has declared war against Shi'ites in all of Iraq."In the face of such tyranny, the United States as the occupying power in Iraq was certainly justified in hunting him down. However, having found al-Zarqawi's hideout by tracking his "spiritual adviser," was the US military justified in dropping two 500 pound bombs to kill him? If the military knew al-Zarqawi's location and could surveil him from the air, why not try to capture him alive?al-Zarqawi's killing is evocative of the type of targeted assassination carried out by the Israeli government against Palestinians. The Jewish state has been roundly condemned by the international humanitarian organizations for such tactics.As organizations such as Amnesty International have pointed out, extra-judicial executions, no matter how heinous the individual, are contrary to the rule of law.The United Nations (UN) Basic Principles on the Use of Force and Firearms by Law Enforcement Officials state that: "Law enforcement officials shall not use firearms against persons except in self-defense or defense of others against the imminent threat of death or serious injury, to prevent the perpetration of a particularly serious crime involving grave threat to life, to arrest a person presenting such a danger and resisting their authority, or to prevent his or her escape, and only when less extreme means are insufficient to achieve these objectives. In any event, intentional lethal use of firearms may only be made when strictly unavoidable in order to protect life."From the US military's own description of the operation to kill Al-Zarqawi, less extreme means may have been sufficient to achieve the objective of capturing Zarqawi.This is certainly not the first time an arm of the United States has engaged in extra-judicial killings. Last year Haitham al-Yemeni, an alleged al-Qaida under surveillance by CIA agents was killed, according to Amnesty. Intelligence agents are said to have feared that al-Yemeni would go into hiding and the decision to kill him was taken to avoid that possibility.In an earlier case of what President Bush characterized as "sudden justice", six men were killed in a car, blown up by missiles fired from a CIA-controlled Predator drone in November 2002. One of the people in the car was alleged to be a senior member of al-Qaida, Abu Ali al-Harithi.By ending the lives of suspected terrorists in this fashion, the military seems to be writing off sources of potentially valuable intelligence. At the very least, such summary killings leave no room for mistakes.British authorities learned this lesson the hard way when an innocent Brazilian day laborer, Jean Charles de Menezes, was shot and killed by London police because they mistakenly thought he was connected to the 7/7 train bombing. Mr. Menezes' cousin complained to to the judicial inquest investigating the death that there was nothing to stop the government from "kill[ing] thousands of people" in the same way, based on the logic they used to gun down his relative.Indeed in a "war on terror" that has no international boundaries, it's not too incredible to believe that such "shoot first and ask questions later" tactics could not be used against future suspected homegrown terror cells in Lodi, California, New York City, or Toronto.In fact, in London this week one such terrorism suspect was shot during the course of his arrest. He survived and will have his day in court. However, for a child and his/her mother in Iraq,