I promised myself I would follow in the footsteps of the world’s political, religious and leading personalities in coining out a New Year’s message for people, reflecting on the past year’s events and looking forward to a more hopeful future. It has become something of a ritual to have these messages aired across all the modern channels of information every year. However, many people have lost hope in their leaders, grown sceptical of these kinds of messages, and may, or may not, be interested in the message anyway.
The past year has been a very turbulent year economically, particularly in the Western world. The rich are enjoying growth and growing even richer, whilst the poor are struggling to provide for their daily life and provide for the maintenance of their families.
The economy is based on loans and debt. If people stop borrowing from the banks the economy grinds to a halt. While the man in the street desperately tries to get out from under the huge burden of debt and helping to bring their country’s economy back on track, countries are being encouraged to adopt modern consumerism and liberalise their economies so that multinational companies can invest, and create a false sense of prosperity, by encouraging people to borrow more.
We need to learn to live within our means and save for the rainy days. Wealth is God’s gift to people and must be appreciated and dealt with sensibly. We need to take a little time to reflect on our points of view, and habits, and bring changes to bear that are necessary in our lives.
The so-called Arab Spring has created, on an international level, a great wave of ‘intifadah’ sweeping away some regimes and enforcing radical changes upon others. Its on-going domino effect reminds us all that we live in a fast changing world, where people are no longer prepared to be subjugated by tyrants or tyrannical and oppressive governments, however attractive their slogans and banners.
Some governments continue to employ any means at their disposal to suppress the will of their people, who are desperate to break away from the yoke of their control and mismanagement. It is a battle which is now being fought daily and affects the entire populations of many countries worldwide. The new spirit that has arisen in people in many parts of the world is hopefully a sign that the days of elitism and total monopoly of resources are fading away and that people will at last receive their rightful share of the good life.
The Quran says: ‘And by the soul and He who proportioned it. He then inspired it with discernment of its wickedness and its righteousness. He has succeeded who purifies it. And he has failed who instil it with corruption. S91 V 7-10
People need to realise that they have to create the world that they dream of. Freedom, liberty and equality are the possessions of all people and they are equal in the Sight of their Creator. The provision of equal opportunities and a ‘level playing field’ for all will save the world from chaos and allow everyone to enjoy their rights peacefully.
People need to be conscious of other people’s rights to share space on this planet. No one definitively owns the wider space. The politics of the modern age have resulted in polarised opinions and much bloodshed. Cultures have become a ‘religion’ for many, while a sense of superiority has created false pride and arrogant attitudes in others.
Co-existence requires all to be considerate towards others, unprejudiced in their attitudes, cooperative in matters of mutual wellbeing and public welfare.
If I have a message then it is this; Let us have unity and pride in our diversity. Let us learn to tolerate each other and share what we have on this planet equally. Let us help and be generous towards all the people of this world. Let the world be spared wars, hunger and corruption. Let it be the world of our dreams. Let us live together.
Saturday, 31 December 2011
Friday, 16 December 2011
The God particle: Fact or fiction
The Higgs Boson, or as it has been nicknamed, the God Particle, is thought, theoretically, to be one of the original building blocks of the universe; the subatomic particle. The ‘scientific community’ appears to be in hot pursuit of what some scientists theorise is the source of the origin of the universe, and the source of mass for all other particles. Many people in the world consider the present results of this horrifically expensive research a non-event or, at best, a premature celebration of a non-discovery of the subatomic particle, as according to physicists at the LHC near Geneva (Large Hadron Collider) they have only established where the Higgs Boson, aka God particle, is not to be found. Its existence remains, we are told, theoretical possibility, as it is an invisible field that gives mass to particles.
This can, perhaps, be regarded as a scientific achievement, up to this point, and further experiments may well lead to the discovery of ‘God particle’ that is the source of three dimensional universe that we all live in and see about us.
Now I, and I suspect, most people in the world don’t know what are the roles of other subatomic particles (if they too exist), in the process of producing ‘a three or even four dimensional existence’? It is, nonetheless, an achievement to know which particles were not the sources of mass. It would, however, be more helpful to know what roles they do play in terms of their purpose.
While we talk about the efforts of scientists to discover the origin of the physical universe, let us look at their endeavours from an Islamic perspective.
The Quran brings to our attention the fact that there was a huge bang and sudden burst of mass production, out of a ‘single matter’ before the physical universe came into existence. It says in the Surah 21 verse 30: ‘‘Do not the disbelievers (in God the Creator) see that the heavens and the earth were joined together (as one unit) before We clove them asunder, and We made from water every living thing. Will they not then believe’’?
Here Islamic guidance is not only seen to approve of the efforts of these scientists, in their attempts to discover the origin of this universe, but points to the mathematical possibility of an originator and not to a mathematical zero point. The Quran also reminds us of the fact that this explosion of mass is continuously expanding, resulting in the birth of perhaps many billions more galaxies, in these words: ‘’We have built the heaven with might and indeed we are expanding it.’’S51 V47. Indeed, the Quran encourages people to look into how the creation began: ‘‘Say: go about through the earth and see how Allah originated the creation.’’S29 V20.
Tell-tale signs are lying all around us about how the universe (mass) started. The Quran called them as ‘‘aayaat’’- the signs or the indicators.
Because opinions are polarised as to whether the universe and life are the result of creation or evolution, and as many in the scientific community would not dare to break the taboo of belief in a creator, the attention of scientists is always narrowly focussed on a self-propelled process that was somehow self-triggered, resulting in an intelligently designed universe. We need to take pride, as reasoning human beings, in to these achievements. After all, these scientists do not come from a different planet, and these are the results of their endeavours.
However, we must not assume that all scientists necessarily must proceed from the viewpoint of atheism. On the other hand, the scientific community must respect and give room to those scientists who do believe in the creation, and that behind that ‘single matter’ there was the will of the originator and His design.
The Quran, uses two particular terms to describe the origin of universe, the first one being ‘‘Fatir’’ and the second ‘’Badee’’.
The Quran mentions the word ‘Fatir’ few times and it is regarded as one of God’s attributes. It is written, for example: ‘‘All praise belongs to God who is the originator (Fatir) of the heavens and the earth’’. S35 V1. The word derives from Ftr, which literally means to cleave, to split or cause to split. Could that be an indication to that ‘originating (God) subatomic particle of mass that has come out of splitting the atom?
Bada` literally means to invent in unparalleled way, or to originate (in terms of shape), while the word Badee` is also one of God’s attributes. Bid`ah means originating on patterns unprecedented (original in nature). The Quran says: ‘‘(He is) the Originator (Badee`) of the heavens and the earth. How can He have a son when He has no consort? He created all things. And He has full knowledge of all things’’. S6 V101.
It will be interesting to see how the ‘God particle’ theory develops in the future, in what direction it is steered, and what will be its implication for humans if it is proven.
While huge amounts of funding are being made available for this research, apparently from many different sources, little information is available as to how this $10b project will benefit humanity. In what way, will the discovery of the making of the elements of the mass of our universe benefit the world? Nonetheless, it is claimed, the implications of the discovery of the Higgs Boson, should it be discovered, would be huge.
Whether we have got our priorities right or wrong, or whether it is immensely important or not to explore this, it is a matter for governments and politicians to consider and reflect on. It may be that a successful conclusion to this research will boost the prosperity and welfare of human beings on this earth in future, and maybe that the world will come to know how its existence came about. At least it would give a new dimension to the efforts of philosophers of the past who strove to achieve the same goal, and tried to make sense of everything in existence, though without such enormous funding. Myths and rituals have also arisen seeking to explain existence, some from those believing in a creator and who worshipped him to show their gratitude for life, and others from those simply trying to rationalise or reject.
However, elite research projects always manage to get the largest portion of any funding, even though no one ever knows how such phenomenal amounts of funding are suddenly found. Perhaps the benefits of the discovery will outweigh the concerns the huge investment in this project have provoked and perhaps, God willing, humanity will be compensated, sometime in the future.
This can, perhaps, be regarded as a scientific achievement, up to this point, and further experiments may well lead to the discovery of ‘God particle’ that is the source of three dimensional universe that we all live in and see about us.
Now I, and I suspect, most people in the world don’t know what are the roles of other subatomic particles (if they too exist), in the process of producing ‘a three or even four dimensional existence’? It is, nonetheless, an achievement to know which particles were not the sources of mass. It would, however, be more helpful to know what roles they do play in terms of their purpose.
While we talk about the efforts of scientists to discover the origin of the physical universe, let us look at their endeavours from an Islamic perspective.
The Quran brings to our attention the fact that there was a huge bang and sudden burst of mass production, out of a ‘single matter’ before the physical universe came into existence. It says in the Surah 21 verse 30: ‘‘Do not the disbelievers (in God the Creator) see that the heavens and the earth were joined together (as one unit) before We clove them asunder, and We made from water every living thing. Will they not then believe’’?
Here Islamic guidance is not only seen to approve of the efforts of these scientists, in their attempts to discover the origin of this universe, but points to the mathematical possibility of an originator and not to a mathematical zero point. The Quran also reminds us of the fact that this explosion of mass is continuously expanding, resulting in the birth of perhaps many billions more galaxies, in these words: ‘’We have built the heaven with might and indeed we are expanding it.’’S51 V47. Indeed, the Quran encourages people to look into how the creation began: ‘‘Say: go about through the earth and see how Allah originated the creation.’’S29 V20.
Tell-tale signs are lying all around us about how the universe (mass) started. The Quran called them as ‘‘aayaat’’- the signs or the indicators.
Because opinions are polarised as to whether the universe and life are the result of creation or evolution, and as many in the scientific community would not dare to break the taboo of belief in a creator, the attention of scientists is always narrowly focussed on a self-propelled process that was somehow self-triggered, resulting in an intelligently designed universe. We need to take pride, as reasoning human beings, in to these achievements. After all, these scientists do not come from a different planet, and these are the results of their endeavours.
However, we must not assume that all scientists necessarily must proceed from the viewpoint of atheism. On the other hand, the scientific community must respect and give room to those scientists who do believe in the creation, and that behind that ‘single matter’ there was the will of the originator and His design.
The Quran, uses two particular terms to describe the origin of universe, the first one being ‘‘Fatir’’ and the second ‘’Badee’’.
The Quran mentions the word ‘Fatir’ few times and it is regarded as one of God’s attributes. It is written, for example: ‘‘All praise belongs to God who is the originator (Fatir) of the heavens and the earth’’. S35 V1. The word derives from Ftr, which literally means to cleave, to split or cause to split. Could that be an indication to that ‘originating (God) subatomic particle of mass that has come out of splitting the atom?
Bada` literally means to invent in unparalleled way, or to originate (in terms of shape), while the word Badee` is also one of God’s attributes. Bid`ah means originating on patterns unprecedented (original in nature). The Quran says: ‘‘(He is) the Originator (Badee`) of the heavens and the earth. How can He have a son when He has no consort? He created all things. And He has full knowledge of all things’’. S6 V101.
It will be interesting to see how the ‘God particle’ theory develops in the future, in what direction it is steered, and what will be its implication for humans if it is proven.
While huge amounts of funding are being made available for this research, apparently from many different sources, little information is available as to how this $10b project will benefit humanity. In what way, will the discovery of the making of the elements of the mass of our universe benefit the world? Nonetheless, it is claimed, the implications of the discovery of the Higgs Boson, should it be discovered, would be huge.
Whether we have got our priorities right or wrong, or whether it is immensely important or not to explore this, it is a matter for governments and politicians to consider and reflect on. It may be that a successful conclusion to this research will boost the prosperity and welfare of human beings on this earth in future, and maybe that the world will come to know how its existence came about. At least it would give a new dimension to the efforts of philosophers of the past who strove to achieve the same goal, and tried to make sense of everything in existence, though without such enormous funding. Myths and rituals have also arisen seeking to explain existence, some from those believing in a creator and who worshipped him to show their gratitude for life, and others from those simply trying to rationalise or reject.
However, elite research projects always manage to get the largest portion of any funding, even though no one ever knows how such phenomenal amounts of funding are suddenly found. Perhaps the benefits of the discovery will outweigh the concerns the huge investment in this project have provoked and perhaps, God willing, humanity will be compensated, sometime in the future.
Tuesday, 6 December 2011
The right to drive
The long drawn out struggle by Saudi women for the right to drive a car seems to be coming to a head. Their struggle has been interesting in many aspects, particularly as the ban is justified from a religious perspective, thereby making it seem indefensible to Muslims in countries where women are allowed to drive.
The issue does not concern me personally as I am not a Saudi national, and it is claimed to be a purely internal Saudi matter, but I find myself deeply drawn to the whole debate and read any news in this respect with great interest.
Indeed, if it had remained only a Saudi internal matter, I would have never written this article. What does concern me, or perhaps perturbs me, are the reactions and the misunderstanding of non Muslim communities in the world about women’s rights in Islam which arise from this issue. I face more and more questions about how Muslim society treats women with restrictions and restraints, and the ban of driving on Saudi women is presented as a living example of this. My defence always begins with presenting the freedom and rights of Muslim women in other Muslim countries in their daily life, and in particular emphasising that they have as much a right to drive as men. If it was an Islamic ban, based on religious considerations, then it would have been universal and most Muslim scholars would have supported it.
While attending a discussion on Islamic issues and issues of mutual concern recently, I was talking to a group of local British people, and some of the women said: ‘We now understand that this is not an Islamic issue but a social issue based on Saudi social concerns and customs, but is being presented as a religious concern and expressed most forcefully by the traditionally conservative establishment’.
I have studied at one of the prestigious Islamic universities in Saudi Arabia. I spent my university time in Riyadh and Al-Qaseem. I loved the tradition and loved the people and listened carefully to the religious opinions of Saudi scholars. In my opinion, the Saudi religious scholarships have come long way since the time of King Abdul aziz al-Saud, in terms of understanding modern issues and in accommodating the needs of their time. However, many Muslims continue to confuse their cultural traditions with religious ones, with the inevitable blurring of the boundaries and differences between them. When I first read a report, presented to the ‘Saudi Majlis al-Shura’ or the high-level Advisory Council, claiming that allowing women in the Kingdom to drive would encourage premarital sex, or spell the end of virginity, I found it laughable and disturbing.
It presents, if it is true, the most outrageous slur on the personal dignity and character of Saudi women, and exposes the authors own sense of self righteousness, suspicious character and self doubting nature. Do the authors of this report have no trust in the goodness of their Muslim women; who are their mothers, wives and daughters? Do they think that women are only playing at being virtuous because they are under their protection? Are the authors claiming that all Muslim and Arab women elsewhere, in the Gulf countries, other Arab countries, other Muslim countries, and other Muslim women in non Muslim countries, are in the same danger? Will they lose their virginity because they drive cars? Muslim women are part and parcel of Islam and its teachings. Do they claim that Islam has failed them? Do the authors of this report claim that women possess no spiritual and moral strength under the guidance of Islam? Islam grants women their independent rights and they are just as responsible for their actions and deeds as men.
Ironically, when we compare this with other news about Saudi women, we find them contributing hugely to their community. They have become teachers, professors, doctors and business women, while many others play major roles in many other professions. In addition, it is reported that Saudi women hold 70% of all bank accounts, and the value of their savings is estimated to be SR43 billion. Ms Amal Tijani, who is a lecturer in the faculty of Economics and business at the King Abdulaziz University in Jeddah, also claimed that women held 50% of the existing businesses in the Kingdom, owned 20% of stocks of local joint companies, 15% of sole proprietorship business enterprises and 10% of total land assets.
Saudi women are out there, exercising their rights in the fields of social, educational and economic life and beyond. They are full of confidence and belief in themselves. How can they be accused in such a manner? Men and women, who commit adultery or lose their virginity by their own choice, do so whether they can drive or not. Further such ridiculous justification of this ban on driving can only restrict progress and antagonise all Muslim women.
Religious tradition should not create unnecessary animosity and barriers between scholars and the public. Women are as much guardians of the religious traditions of Islam as men. Society has moved forward and so have women in society. Suppressive measures directed at Muslim women, who strive to achieve something in their lives by becoming successful in their own right, are counterproductive in keeping the fabric of a religious society intact. Instead, we should take an educative and guiding role in a situation which continues to clash with the inspiration and benefits of a modern Muslim society
The issue does not concern me personally as I am not a Saudi national, and it is claimed to be a purely internal Saudi matter, but I find myself deeply drawn to the whole debate and read any news in this respect with great interest.
Indeed, if it had remained only a Saudi internal matter, I would have never written this article. What does concern me, or perhaps perturbs me, are the reactions and the misunderstanding of non Muslim communities in the world about women’s rights in Islam which arise from this issue. I face more and more questions about how Muslim society treats women with restrictions and restraints, and the ban of driving on Saudi women is presented as a living example of this. My defence always begins with presenting the freedom and rights of Muslim women in other Muslim countries in their daily life, and in particular emphasising that they have as much a right to drive as men. If it was an Islamic ban, based on religious considerations, then it would have been universal and most Muslim scholars would have supported it.
While attending a discussion on Islamic issues and issues of mutual concern recently, I was talking to a group of local British people, and some of the women said: ‘We now understand that this is not an Islamic issue but a social issue based on Saudi social concerns and customs, but is being presented as a religious concern and expressed most forcefully by the traditionally conservative establishment’.
I have studied at one of the prestigious Islamic universities in Saudi Arabia. I spent my university time in Riyadh and Al-Qaseem. I loved the tradition and loved the people and listened carefully to the religious opinions of Saudi scholars. In my opinion, the Saudi religious scholarships have come long way since the time of King Abdul aziz al-Saud, in terms of understanding modern issues and in accommodating the needs of their time. However, many Muslims continue to confuse their cultural traditions with religious ones, with the inevitable blurring of the boundaries and differences between them. When I first read a report, presented to the ‘Saudi Majlis al-Shura’ or the high-level Advisory Council, claiming that allowing women in the Kingdom to drive would encourage premarital sex, or spell the end of virginity, I found it laughable and disturbing.
It presents, if it is true, the most outrageous slur on the personal dignity and character of Saudi women, and exposes the authors own sense of self righteousness, suspicious character and self doubting nature. Do the authors of this report have no trust in the goodness of their Muslim women; who are their mothers, wives and daughters? Do they think that women are only playing at being virtuous because they are under their protection? Are the authors claiming that all Muslim and Arab women elsewhere, in the Gulf countries, other Arab countries, other Muslim countries, and other Muslim women in non Muslim countries, are in the same danger? Will they lose their virginity because they drive cars? Muslim women are part and parcel of Islam and its teachings. Do they claim that Islam has failed them? Do the authors of this report claim that women possess no spiritual and moral strength under the guidance of Islam? Islam grants women their independent rights and they are just as responsible for their actions and deeds as men.
Ironically, when we compare this with other news about Saudi women, we find them contributing hugely to their community. They have become teachers, professors, doctors and business women, while many others play major roles in many other professions. In addition, it is reported that Saudi women hold 70% of all bank accounts, and the value of their savings is estimated to be SR43 billion. Ms Amal Tijani, who is a lecturer in the faculty of Economics and business at the King Abdulaziz University in Jeddah, also claimed that women held 50% of the existing businesses in the Kingdom, owned 20% of stocks of local joint companies, 15% of sole proprietorship business enterprises and 10% of total land assets.
Saudi women are out there, exercising their rights in the fields of social, educational and economic life and beyond. They are full of confidence and belief in themselves. How can they be accused in such a manner? Men and women, who commit adultery or lose their virginity by their own choice, do so whether they can drive or not. Further such ridiculous justification of this ban on driving can only restrict progress and antagonise all Muslim women.
Religious tradition should not create unnecessary animosity and barriers between scholars and the public. Women are as much guardians of the religious traditions of Islam as men. Society has moved forward and so have women in society. Suppressive measures directed at Muslim women, who strive to achieve something in their lives by becoming successful in their own right, are counterproductive in keeping the fabric of a religious society intact. Instead, we should take an educative and guiding role in a situation which continues to clash with the inspiration and benefits of a modern Muslim society
Thursday, 27 October 2011
Councillors’ visit to Bath Islamic Society
Last week, the Bath Islamic Society took great pleasure in welcoming a number of Councillors from the local authority to its premises. Their visit was organised by the Council’s Equality Team as part of their work with the BIS, and we look forward to further meetings in future. It also took its place as part of the overall strategy of the BIS in its own role in ensuring community cohesion, under the leadership of its Imam and Director, Sheikh Rashad Azami.
Since the tragedies of 911 and 7/7, not only have community relationships been seen as divided and on a collision course, but forces of the far right, and extremist opportunists, have eagerly taken every opportunity available to them to engender such a collision between Muslims and many other communities, all over the world.
While all Religions have been victims in this conflict, an entirely misleading portrayal of Islam, in particular, has resulted from the dissemination of what can only be regarded as deliberate lies. As a result of these lies, the Muslim community was stereotyped and its members isolated and subjected to mental and physical abuse and degradation.
However, the actions taken by some governments, in the aftermath of the two tragedies, were far more shocking and deplorable. The evil of their actions and reactions has left an indelible impression on the minds of many generations of victims. These governments, apart from the elite, are simply people in authority, but when they become arrogant, believe lies and become themselves tools for encouraging and perpetuating injustices and unfair treatment, where and to who can the real victims of a conflict turn?
In Bath, and in many other places where authorities have taken the right approach to the conflict, the relationship between Muslims and the local authority has been blessed with mutual trust and full confidence. This partnership in our approach to community cohesion has helped the community to gather resources for outreach works while exposing ourselves to the most scrutinising questions.
We have been supported by the Council’s grant in our work for community cohesion. Our monthly Mosque Open Day has been a successful event, affording the general public access to the mosque, the discussion of any issues, and demonstrating the mosque’s function and the activities of the Society. The Muslim women’s group provides an excellent example of this working relationship. The group ran classes in English language, training and skills, meeting on regular basis several times a week. Many statutory and non statutory organisations arranged useful presentations for the group. The council’s Register Office established a good relationship with the group and ran, with mutual visits to the mosque and the Guildhall, a successful programme of awareness about their work and activities. The women’s group were also able to run their religious studies classes which helped them learn the Quran and the basics of Islamic teaching.
Muslims and other faith communities worked together and participated in each other’s activities. At our annual Eid party people of many faiths, and the wider public, joined the celebration and cemented their relationship.
The Councillors’ visit was a testimonial to the success of our community cohesion work and to our awareness and outreach programme.
The Muslim community must continue to work to a programme of participation if we are to achieve a cohesive society. It is no good acclaiming the beauty of Islam when it is not practised by Muslims themselves. Muslims should show their confidence by explaining the positive impact felt as a result of practising the teachings of Islam. The goodness of the Islamic teachings must be seen as divorced from any particular race, culture or colour, but available to all.
It is also important that Muslims fully participate in their local communities. Muslims must work with organisations for the improvement of human rights, environmental issues, war and peace, political activism, good causes and to serve the society they live in. God has offered them these opportunities to work to demonstrate to the wider community the beauty of their religious teachings, and they should embrace them.
Collective accountability is extremely important for the Muslim community. When a Muslim does a wrong his entire religion is blamed. Islam tells us that God has created us so that He may put us to trial to see who is best in their deeds. The Prophet, peace be upon him, said: ‘Deen (religious teachings) is all about dealing with others’, and according to the Quran we Muslims must compete in the (Khairaat) causes of goodness.
This is the way forward. We cannot build and strengthen our world on wishful thinking or continuous acts of mourning that the world is against us. It is time for action.
Since the tragedies of 911 and 7/7, not only have community relationships been seen as divided and on a collision course, but forces of the far right, and extremist opportunists, have eagerly taken every opportunity available to them to engender such a collision between Muslims and many other communities, all over the world.
While all Religions have been victims in this conflict, an entirely misleading portrayal of Islam, in particular, has resulted from the dissemination of what can only be regarded as deliberate lies. As a result of these lies, the Muslim community was stereotyped and its members isolated and subjected to mental and physical abuse and degradation.
However, the actions taken by some governments, in the aftermath of the two tragedies, were far more shocking and deplorable. The evil of their actions and reactions has left an indelible impression on the minds of many generations of victims. These governments, apart from the elite, are simply people in authority, but when they become arrogant, believe lies and become themselves tools for encouraging and perpetuating injustices and unfair treatment, where and to who can the real victims of a conflict turn?
In Bath, and in many other places where authorities have taken the right approach to the conflict, the relationship between Muslims and the local authority has been blessed with mutual trust and full confidence. This partnership in our approach to community cohesion has helped the community to gather resources for outreach works while exposing ourselves to the most scrutinising questions.
We have been supported by the Council’s grant in our work for community cohesion. Our monthly Mosque Open Day has been a successful event, affording the general public access to the mosque, the discussion of any issues, and demonstrating the mosque’s function and the activities of the Society. The Muslim women’s group provides an excellent example of this working relationship. The group ran classes in English language, training and skills, meeting on regular basis several times a week. Many statutory and non statutory organisations arranged useful presentations for the group. The council’s Register Office established a good relationship with the group and ran, with mutual visits to the mosque and the Guildhall, a successful programme of awareness about their work and activities. The women’s group were also able to run their religious studies classes which helped them learn the Quran and the basics of Islamic teaching.
Muslims and other faith communities worked together and participated in each other’s activities. At our annual Eid party people of many faiths, and the wider public, joined the celebration and cemented their relationship.
The Councillors’ visit was a testimonial to the success of our community cohesion work and to our awareness and outreach programme.
The Muslim community must continue to work to a programme of participation if we are to achieve a cohesive society. It is no good acclaiming the beauty of Islam when it is not practised by Muslims themselves. Muslims should show their confidence by explaining the positive impact felt as a result of practising the teachings of Islam. The goodness of the Islamic teachings must be seen as divorced from any particular race, culture or colour, but available to all.
It is also important that Muslims fully participate in their local communities. Muslims must work with organisations for the improvement of human rights, environmental issues, war and peace, political activism, good causes and to serve the society they live in. God has offered them these opportunities to work to demonstrate to the wider community the beauty of their religious teachings, and they should embrace them.
Collective accountability is extremely important for the Muslim community. When a Muslim does a wrong his entire religion is blamed. Islam tells us that God has created us so that He may put us to trial to see who is best in their deeds. The Prophet, peace be upon him, said: ‘Deen (religious teachings) is all about dealing with others’, and according to the Quran we Muslims must compete in the (Khairaat) causes of goodness.
This is the way forward. We cannot build and strengthen our world on wishful thinking or continuous acts of mourning that the world is against us. It is time for action.
Sunday, 11 September 2011
Ten years on from 9/11. A decade of unnecessary wars and destruction
The ten years since this horrific incident, have not been any ordinary decade. Although the vivid memories of civilian aeroplanes being flown into the twin towers of World Trade Centre and the pain felt by the families and friends of the victims will probably never be forgotten, for many other individuals, communities, countries and nations, it has resulted in unimaginable misery and suffering
Let us put aside the controversy about conspiracy theories and focus on what else the world has lost in the decade, in addition to the more than 3000 innocent victims, four planes and two towers, and what if anything has been gained.
Politics are often extremely brutal, and often lethal, in terms of revenge and retribution, if caution is not exercised. The fervour engendered by a hurt national pride and the resultant bruised ego, very easily takes on the mantle of negative patriotism. The danger is that politicians become judges, jury and executioners, all in the name of the ‘will of people’, and in the process, create even more victims and counter nationalism by those they regard as the enemy.
Whilst there is no doubt the tragedy of 9/11 was horrifying and continues to evoke extremely painful memories, we must also recognise the even greater destruction that the aftermath of revengeful politics has caused.
It has resulted in the destruction of two countries, where thousands of the population have died and many more now live as displaced persons in total misery. Their memories of this decade will remain with them for many decades, if not centuries, and will probably become part of their folklore.
What has America gained from this wide spread and prolonged ‘war on terrorism’? It has seen many of its citizens killed while serving in the war. Trillions of dollars have been, and still are, being spent, plunging America ever deeper into debt. The war is running on money borrowed from many countries and financial institutions, and it will need to be repaid by the US treasury, but US citizens will undoubtedly suffer many more decades of financial misery and constraint as a result.
This war has created many more innocent victims of terrorism, in many more countries, including the United Kingdom, Spain, Indonesia and India. The horrific scenes of the London underground and bus bombing, and Madrid train bombing, are painful reminders to us all.
How can we ever forget Abu Guraib, Guantanamo Bay or the rendition of prisoners? Who could have ever imagined that countries in the free world would provide legal permission for the mistreatment of other human beings? Who could have ever imagined that any country would legalise torture and the abuse of human rights?
A whole debate was started in an attempt to demonise Islam and its prophet. Whole of the Muslim community was placed under pressure and abused. Two similar criminal acts, one committed by a Muslim and another by a non-Muslim, would result in only the Muslim suffering under the Terrorism acts.
The last decade became a decade of lies, deception, anxiety and anguish for the Muslim community the world over. Governments and authorities continue to arrest Muslims under the Anti-Terrorism Acts and no eyebrows are raised. The community felt dehumanised and unfairly treated.
The shock, horror, and enormous sympathy expressed by all Muslim communities after the 9/11 atrocity, the lies about the WMD to build the case for Iraq war, the maligning of Islam, the burning of the Qur`an, the false depiction of the Prophet Muhammad, and the animosity of political and religious right wing parties and movements directed at Muslims, have not eased the suffering of our community.
The Muslim community has continually condemned the terrorists’ acts of indiscriminate bombing and their political goals, and now feels utterly bewildered that the world continues regards them all as being in some way responsible for these acts of terrorism.
The past decade, however, has strengthened the Muslim community and, hopefully, they have emerged from it more determined about fulfilling their role in the worldwide community. I hope they have developed a better direction for their future politics and will continue to never allow themselves to succumb to the provocations of terrorists, violent extremists or extreme organisations. If they faithfully follow the teachings of Islam, they will serve humanity, show kindness and generosity to others, show forgiveness and help alleviate the suffering and misfortune of needy and desperate people in the world. That is the right path for their religion.
Let us put aside the controversy about conspiracy theories and focus on what else the world has lost in the decade, in addition to the more than 3000 innocent victims, four planes and two towers, and what if anything has been gained.
Politics are often extremely brutal, and often lethal, in terms of revenge and retribution, if caution is not exercised. The fervour engendered by a hurt national pride and the resultant bruised ego, very easily takes on the mantle of negative patriotism. The danger is that politicians become judges, jury and executioners, all in the name of the ‘will of people’, and in the process, create even more victims and counter nationalism by those they regard as the enemy.
Whilst there is no doubt the tragedy of 9/11 was horrifying and continues to evoke extremely painful memories, we must also recognise the even greater destruction that the aftermath of revengeful politics has caused.
It has resulted in the destruction of two countries, where thousands of the population have died and many more now live as displaced persons in total misery. Their memories of this decade will remain with them for many decades, if not centuries, and will probably become part of their folklore.
What has America gained from this wide spread and prolonged ‘war on terrorism’? It has seen many of its citizens killed while serving in the war. Trillions of dollars have been, and still are, being spent, plunging America ever deeper into debt. The war is running on money borrowed from many countries and financial institutions, and it will need to be repaid by the US treasury, but US citizens will undoubtedly suffer many more decades of financial misery and constraint as a result.
This war has created many more innocent victims of terrorism, in many more countries, including the United Kingdom, Spain, Indonesia and India. The horrific scenes of the London underground and bus bombing, and Madrid train bombing, are painful reminders to us all.
How can we ever forget Abu Guraib, Guantanamo Bay or the rendition of prisoners? Who could have ever imagined that countries in the free world would provide legal permission for the mistreatment of other human beings? Who could have ever imagined that any country would legalise torture and the abuse of human rights?
A whole debate was started in an attempt to demonise Islam and its prophet. Whole of the Muslim community was placed under pressure and abused. Two similar criminal acts, one committed by a Muslim and another by a non-Muslim, would result in only the Muslim suffering under the Terrorism acts.
The last decade became a decade of lies, deception, anxiety and anguish for the Muslim community the world over. Governments and authorities continue to arrest Muslims under the Anti-Terrorism Acts and no eyebrows are raised. The community felt dehumanised and unfairly treated.
The shock, horror, and enormous sympathy expressed by all Muslim communities after the 9/11 atrocity, the lies about the WMD to build the case for Iraq war, the maligning of Islam, the burning of the Qur`an, the false depiction of the Prophet Muhammad, and the animosity of political and religious right wing parties and movements directed at Muslims, have not eased the suffering of our community.
The Muslim community has continually condemned the terrorists’ acts of indiscriminate bombing and their political goals, and now feels utterly bewildered that the world continues regards them all as being in some way responsible for these acts of terrorism.
The past decade, however, has strengthened the Muslim community and, hopefully, they have emerged from it more determined about fulfilling their role in the worldwide community. I hope they have developed a better direction for their future politics and will continue to never allow themselves to succumb to the provocations of terrorists, violent extremists or extreme organisations. If they faithfully follow the teachings of Islam, they will serve humanity, show kindness and generosity to others, show forgiveness and help alleviate the suffering and misfortune of needy and desperate people in the world. That is the right path for their religion.
Sunday, 31 July 2011
Ramadan: Its true benefits & blessings
The Muslim world now prepares to welcome its holiest month, Ramadan, the ninth month of the Islamic calendar, known for fasting and spiritual endeavour, both of which have real and metaphorical meanings in terms of human development and our quest to find the true meaning for the purpose of life.
According to the Qur`an, fasting is not unique to Islam. God has prescribed fasting for other nations in the past, through their prophets and Messengers, whom He chose, for the purpose of attaining a life of virtue and righteousness, although the manner in which it was practiced may have differed.
The purpose, however, has remained the same; in that it has been designed to challenge human endurance and test the strength of our resistance to all that is evil and ungodly. By fasting a person will be better placed to abide by the guidance of his Creator and have a balanced life in this world and attain a life under the immense bounties of God in the hereafter.
Fasting is an act of pure worship and devotion to God and its importance is underpinned by the fact that it is one of the five pillars of Islam, and should not be seen only in terms of refraining from food and drink between certain hours of the day during the month. One has to comprehend its benign influence in terms of spiritual purification, social benefits, and its benefits to human physical and psychological health, human development and community life.
Fasting is so virtuous an act in the Sight of God that the Prophet Muhammad, Peace and Mercy of Allah be upon him, said, relating to Allah: ‘The act of fasting is solely for Me and I would reward for it’. As a matter of fact, all rewards belong to God, but specifying this reward gives it a special meaning.
The act of fasting is described as a‘shield’, meaning that those fasting are proactively defending themselves from the innermost evil traits present in their characters. At the same time, it enables us to resist more effectively the evil temptations and provocations directed at all of us in our daily lives.
The process grants the fasting person a clearer vision about the purpose of their life. The language of spirituality carries no meaning if the purpose of it is not understood. It becomes only shallow words, fashionable on the tongues of many people, but detached from the ultimate reality of its meaning.
Spirituality must be rewarding, both morally and physically, in both worlds, and should be closely connected with the purpose of life by the Creator, Allah (God). Spirituality is a practical phenomenon, arising consciously out of a person’s will when practised. In Islam, this methodology of spiritual attainment is called ‘Taqwa’. People must recognise the evil and its reality in front of them resist it and work to remove it. Similarly, people must comprehend goodness and its sources and work to achieve it for themselves and for others.
Ramadan, like other pillars of Islam, is meant to reinforce this. Fasting is real and its impact is felt. It does weaken the human body, but what is more important is that it weakens that part of our will which leads us to commit evil acts, while greatly strengthening that which encourages us in the doing of good.
With this in mind, the Prophet Muhammad emphasised it, saying: ‘when it is the day of fasting for any of you, let him not utter indecent words, or raise his voice, or speak ignorance. If he is provoked to reciprocate to a swearing, or act of fighting, he must say: ‘I am a person fasting’.’ That would be an act of reminder to him as well as defeating the forces of provocation.
Fasting is only meant for able-bodied people. Children, women in pregnancy, period, or breastfeeding, people who are travelling a certain distance which may cause hardship, people suffering from illness that may likely worsen or deteriorate, are all exempt from fasting. However, many of those in these categories are required to make up for their missed days of fasting after Ramadan.
Nonetheless, it creates such an environment of spirituality and close connection with God for all that everyone lives with the excitement of a special feeling and consciousness of their purpose in life.
The Prophet Muhammad has described this special environment of spiritual feeling by saying: ‘Ramadan has come to you. It is a month of blessings. God covers you in this month with His mercy. He sends down mercy, removes people’s wrongdoings (from them), and accepts their supplications and cries from them. Allah wants to see your competing acts from you in the month and takes pride with His angels. So show to Allah goodness from you. A bad luck person, therefore, is one who is deprived of His mercy in this month.’
The month of Ramadan is also described as the ‘month of patience’. Patience in life and in the human character is part of the endeavour to make life better, beautiful and meaningful. Impatience is the most likely cause of disbelief, animosity and corrupt actions.
The suppression of human desires during Ramadan is meant to train the body, and will, in patience and encourage the planning of one’s life with vision and milestones. It also helps to reduce the ‘rush and haste’ attitudes in one’s life, and grant him contentment and true happiness within the grand scheme of Allah’s destiny of His creation.
Ramadan is also named as the ‘month of care and support’, placing this month at the heart of a social mechanism that helps people and encourages them to show generosity to the rest of humanity. Everyone should compete in acts of goodness and generosity.
Everyone is capable of displaying that leadership of social distinction. Ramadan is another, better, opportunity for them to show that leadership. Ramadan may weaken the strength of the body but it reinvigorates and strengthens the power of human will and so widens the opportunity for human development for all.
The month is full of grand inspiration. According to the Qur`an, in one of the odd dated nights towards the end of the month, the complete Quran was first revealed to the lower heaven from the most high one, in preparation for it to be revealed in parts to the Prophet Muhammad. In terms of spiritual endeavour, worship and devotion, doing of goodness, prayers and reading of the Qur`an, and works of generosity and good words, a moment in that night, if it be caught in prayer, is better than the nights of a thousand months.
Every reward is multiplied by seventy times that in the rest of the year, during the month of Ramadan, and that makes it even more rewarding.
This month with its fasting and prayers is all about our personal endeavours and efforts to offer goodness and pleasure to Allah and be successful in this world and, of course, on the Day of Judgement in the Hereafter. So let us give our best efforts and place our faith in Allah for our rewards.
May Allah accept our fasting and the month from us and help us achieve its purpose. Amen.
According to the Qur`an, fasting is not unique to Islam. God has prescribed fasting for other nations in the past, through their prophets and Messengers, whom He chose, for the purpose of attaining a life of virtue and righteousness, although the manner in which it was practiced may have differed.
The purpose, however, has remained the same; in that it has been designed to challenge human endurance and test the strength of our resistance to all that is evil and ungodly. By fasting a person will be better placed to abide by the guidance of his Creator and have a balanced life in this world and attain a life under the immense bounties of God in the hereafter.
Fasting is an act of pure worship and devotion to God and its importance is underpinned by the fact that it is one of the five pillars of Islam, and should not be seen only in terms of refraining from food and drink between certain hours of the day during the month. One has to comprehend its benign influence in terms of spiritual purification, social benefits, and its benefits to human physical and psychological health, human development and community life.
Fasting is so virtuous an act in the Sight of God that the Prophet Muhammad, Peace and Mercy of Allah be upon him, said, relating to Allah: ‘The act of fasting is solely for Me and I would reward for it’. As a matter of fact, all rewards belong to God, but specifying this reward gives it a special meaning.
The act of fasting is described as a‘shield’, meaning that those fasting are proactively defending themselves from the innermost evil traits present in their characters. At the same time, it enables us to resist more effectively the evil temptations and provocations directed at all of us in our daily lives.
The process grants the fasting person a clearer vision about the purpose of their life. The language of spirituality carries no meaning if the purpose of it is not understood. It becomes only shallow words, fashionable on the tongues of many people, but detached from the ultimate reality of its meaning.
Spirituality must be rewarding, both morally and physically, in both worlds, and should be closely connected with the purpose of life by the Creator, Allah (God). Spirituality is a practical phenomenon, arising consciously out of a person’s will when practised. In Islam, this methodology of spiritual attainment is called ‘Taqwa’. People must recognise the evil and its reality in front of them resist it and work to remove it. Similarly, people must comprehend goodness and its sources and work to achieve it for themselves and for others.
Ramadan, like other pillars of Islam, is meant to reinforce this. Fasting is real and its impact is felt. It does weaken the human body, but what is more important is that it weakens that part of our will which leads us to commit evil acts, while greatly strengthening that which encourages us in the doing of good.
With this in mind, the Prophet Muhammad emphasised it, saying: ‘when it is the day of fasting for any of you, let him not utter indecent words, or raise his voice, or speak ignorance. If he is provoked to reciprocate to a swearing, or act of fighting, he must say: ‘I am a person fasting’.’ That would be an act of reminder to him as well as defeating the forces of provocation.
Fasting is only meant for able-bodied people. Children, women in pregnancy, period, or breastfeeding, people who are travelling a certain distance which may cause hardship, people suffering from illness that may likely worsen or deteriorate, are all exempt from fasting. However, many of those in these categories are required to make up for their missed days of fasting after Ramadan.
Nonetheless, it creates such an environment of spirituality and close connection with God for all that everyone lives with the excitement of a special feeling and consciousness of their purpose in life.
The Prophet Muhammad has described this special environment of spiritual feeling by saying: ‘Ramadan has come to you. It is a month of blessings. God covers you in this month with His mercy. He sends down mercy, removes people’s wrongdoings (from them), and accepts their supplications and cries from them. Allah wants to see your competing acts from you in the month and takes pride with His angels. So show to Allah goodness from you. A bad luck person, therefore, is one who is deprived of His mercy in this month.’
The month of Ramadan is also described as the ‘month of patience’. Patience in life and in the human character is part of the endeavour to make life better, beautiful and meaningful. Impatience is the most likely cause of disbelief, animosity and corrupt actions.
The suppression of human desires during Ramadan is meant to train the body, and will, in patience and encourage the planning of one’s life with vision and milestones. It also helps to reduce the ‘rush and haste’ attitudes in one’s life, and grant him contentment and true happiness within the grand scheme of Allah’s destiny of His creation.
Ramadan is also named as the ‘month of care and support’, placing this month at the heart of a social mechanism that helps people and encourages them to show generosity to the rest of humanity. Everyone should compete in acts of goodness and generosity.
Everyone is capable of displaying that leadership of social distinction. Ramadan is another, better, opportunity for them to show that leadership. Ramadan may weaken the strength of the body but it reinvigorates and strengthens the power of human will and so widens the opportunity for human development for all.
The month is full of grand inspiration. According to the Qur`an, in one of the odd dated nights towards the end of the month, the complete Quran was first revealed to the lower heaven from the most high one, in preparation for it to be revealed in parts to the Prophet Muhammad. In terms of spiritual endeavour, worship and devotion, doing of goodness, prayers and reading of the Qur`an, and works of generosity and good words, a moment in that night, if it be caught in prayer, is better than the nights of a thousand months.
Every reward is multiplied by seventy times that in the rest of the year, during the month of Ramadan, and that makes it even more rewarding.
This month with its fasting and prayers is all about our personal endeavours and efforts to offer goodness and pleasure to Allah and be successful in this world and, of course, on the Day of Judgement in the Hereafter. So let us give our best efforts and place our faith in Allah for our rewards.
May Allah accept our fasting and the month from us and help us achieve its purpose. Amen.
Monday, 25 July 2011
The Norwegian tragedy: A moment of reflection
The gruesome and murderous acts committed by the self declared xenophobic and right-wing Christian Anders Behring Breivik, 32, are no doubt a shocking tragedy for the people of Norway and rightly they have the support and sympathy of the whole world. Terrorism, in its most brutal form, was redefined by Breivik when he embarked on his premeditated rampage, slaughtering the young people of his small nation and justifying it with his extreme right wing beliefs. Indeed, it could suggest a future course for all far right organisations, who seek to display their frustration at their failure to demonstrate the rightness of their cause to the people of their countries.
Since 9/11, any such tragic incident, especially on this scale, raises two different kinds of initial reaction from Muslims and non-Muslims alike. Indeed, when the news broke, my first reaction was; Is it Muslim terrorism? Is any Muslim involved in it? Oh no! Not again. I hope there is no Muslim is involved!
The reaction of non-Muslims was set, as usual, by the Western media, where some of the early commentators and so-called media pundits speculated, saying that all the hallmarks indicated the involvement of Al-Qaeda, or some affiliated Islamic terrorist organisation. See the link:
http://www.salon.com/news/opinion/glenn_greenwald/2011/07/23/nyt/index.html
Some earlier commentators, on BBC and other media outlets appeared very keen to know what colour the person was, or did his appearance indicate any connection with the Muslim community. http://twitter.com/#!/ravisomaiya/status/94484706573299712
Other commentators mentioned the fact that there are a large number of Muslims living in Oslo, and that because of this Al-Qaeda must be involved. As a result of the reports by these commentators, now thankfully regarded as totally discredited, many non-Muslims, appeared to continue to think there was some sort of Islamist involvement, even though the perpetrator of this crime was quickly identified.
The New Statesman’s Laurie Penny tweeted: ‘I don't understand all the Islamophobia and finger-pointing on my Twitter feed. Wasn't the attacker a Christian fundamentalist? Who does this help’? Yes, but to some people the ranting must still about Islam and the Muslims.
However, some fair-minded people, like Dr Geoff Nash in Durham, tweeted. Saying: ‘In Britain the media rushed to judgment that this was the work of Muslim terrorists. We need to understand in the West that terrorism of this kind is a sickness of the modern world, not limited to the ethnic or religious 'other'. It is right here, within our own societies.’
There was, nonetheless, a reference to a Muslim connection. Anders hated Muslims and their religion. He glorified the ‘Knights Templar’, one of the most infamous of the early Western Christian military orders.
One can clearly identify all the symbolism of religious fervour and the spirit of the crusades in some of these so-called far right extreme organisations, who for obvious reasons are nothing to do with religion. However, with all these apparent ‘religious connections’ no one in the media, politics or faith leadership would call them ‘the holy crusaders’, or blame the religious community they proudly claim to belong to, or even find a connection between the ‘holy books’ they believe in, for their actions.
Anders Breivik allegedly had connections with other right wing organisations in Europe. He claimed that "Geert Wilders' Party for Freedom was the only "true" party of conservatives." "Breivik also praised the English Defence League profusely and called for the setting up of a Norwegian version of it."
He seemed to have detested multiculturalism and called it Marxist cultural-ism. He made a film about it, full of anti-Islamic ranting and nostalgia for the crusades, which is extremely disturbing to watch. http://www.youtube.com/watch?v=3mZ29eUVAxg
Indeed, Breivik seems to have mapped out a plan for an independent Europe, free from Muslims. Hitler of course made and practised similar plans against Jews, blacks and other non white races, and those who continue to believe in his Nazi ideology still wish to implement it. The misleading but powerful intentions outlined in Breivik’s declaration of ‘European independence’ could engulf everyone in a cycle of violence and murderous acts similar to those committed by him in Norway. If you want to read this declaration, here is the link: http://www.sharepdfbooks.com/3TZOU0V52W6B/2083_A_European_Declaration_of_Independence.pdf.html
However, the world is not completely full of madness. People of good conscience still dare to tell the truth, even in the media. The world, ever increasingly, is becoming a powerful arena and battle field for ideas and electronic media has made this battle faster and wilder. We can only hope that humanity continues to be on the side of good conscience, justice, fairness, human rights and human prosperity. We all need to develop rational themes for co-existence and sensible politics for all.
I recommend you to watch this Youtube link to RT which really augments good unbiased journalism. http://www.youtube.com/watch?v=7PR9yjl4paQ
Since 9/11, any such tragic incident, especially on this scale, raises two different kinds of initial reaction from Muslims and non-Muslims alike. Indeed, when the news broke, my first reaction was; Is it Muslim terrorism? Is any Muslim involved in it? Oh no! Not again. I hope there is no Muslim is involved!
The reaction of non-Muslims was set, as usual, by the Western media, where some of the early commentators and so-called media pundits speculated, saying that all the hallmarks indicated the involvement of Al-Qaeda, or some affiliated Islamic terrorist organisation. See the link:
http://www.salon.com/news/opinion/glenn_greenwald/2011/07/23/nyt/index.html
Some earlier commentators, on BBC and other media outlets appeared very keen to know what colour the person was, or did his appearance indicate any connection with the Muslim community. http://twitter.com/#!/ravisomaiya/status/94484706573299712
Other commentators mentioned the fact that there are a large number of Muslims living in Oslo, and that because of this Al-Qaeda must be involved. As a result of the reports by these commentators, now thankfully regarded as totally discredited, many non-Muslims, appeared to continue to think there was some sort of Islamist involvement, even though the perpetrator of this crime was quickly identified.
The New Statesman’s Laurie Penny tweeted: ‘I don't understand all the Islamophobia and finger-pointing on my Twitter feed. Wasn't the attacker a Christian fundamentalist? Who does this help’? Yes, but to some people the ranting must still about Islam and the Muslims.
However, some fair-minded people, like Dr Geoff Nash in Durham, tweeted. Saying: ‘In Britain the media rushed to judgment that this was the work of Muslim terrorists. We need to understand in the West that terrorism of this kind is a sickness of the modern world, not limited to the ethnic or religious 'other'. It is right here, within our own societies.’
There was, nonetheless, a reference to a Muslim connection. Anders hated Muslims and their religion. He glorified the ‘Knights Templar’, one of the most infamous of the early Western Christian military orders.
One can clearly identify all the symbolism of religious fervour and the spirit of the crusades in some of these so-called far right extreme organisations, who for obvious reasons are nothing to do with religion. However, with all these apparent ‘religious connections’ no one in the media, politics or faith leadership would call them ‘the holy crusaders’, or blame the religious community they proudly claim to belong to, or even find a connection between the ‘holy books’ they believe in, for their actions.
Anders Breivik allegedly had connections with other right wing organisations in Europe. He claimed that "Geert Wilders' Party for Freedom was the only "true" party of conservatives." "Breivik also praised the English Defence League profusely and called for the setting up of a Norwegian version of it."
He seemed to have detested multiculturalism and called it Marxist cultural-ism. He made a film about it, full of anti-Islamic ranting and nostalgia for the crusades, which is extremely disturbing to watch. http://www.youtube.com/watch?v=3mZ29eUVAxg
Indeed, Breivik seems to have mapped out a plan for an independent Europe, free from Muslims. Hitler of course made and practised similar plans against Jews, blacks and other non white races, and those who continue to believe in his Nazi ideology still wish to implement it. The misleading but powerful intentions outlined in Breivik’s declaration of ‘European independence’ could engulf everyone in a cycle of violence and murderous acts similar to those committed by him in Norway. If you want to read this declaration, here is the link: http://www.sharepdfbooks.com/3TZOU0V52W6B/2083_A_European_Declaration_of_Independence.pdf.html
However, the world is not completely full of madness. People of good conscience still dare to tell the truth, even in the media. The world, ever increasingly, is becoming a powerful arena and battle field for ideas and electronic media has made this battle faster and wilder. We can only hope that humanity continues to be on the side of good conscience, justice, fairness, human rights and human prosperity. We all need to develop rational themes for co-existence and sensible politics for all.
I recommend you to watch this Youtube link to RT which really augments good unbiased journalism. http://www.youtube.com/watch?v=7PR9yjl4paQ
Thursday, 30 June 2011
The Quran withstands!
In my previous blog I wrote ‘a tale of two leaders and a book’, about two different and sharply contrasting views of the Quran and Islam. Since then I have been sent a Youtube link by a friend, with a bemusing title, ‘Christianity is dead, Israel is dying and Islam is the religion of future’, that has caught my attention, particularly as it comes in the wake of Geerd Wilders’s tirade against the Quran and Islam.
This link is of particular significance, firstly as it is from a Rabbi, whom few would regard as a friend of the Quran or Islam, and secondly because of the understanding of both which he displays. His understanding appears to be the result of a combination of historical analysis, what he observed through his dealings with Islam, and his obvious skill in reading the Book. Thirdly, he spoke with clear respect towards the Quran, the Prophet and Islam, without a hint of detriment.
First, let me list some of his remarks. These I have taken from what appeared on the screen as subtitles in English, albeit a somewhat broken English. I did not understand the language of the Rabbi, but listening carefully to what he was saying, I could hear some of the words pronounced in the language shown and so assumed it was an authentic translation.
He spoke of Christianity as follows:
1- Christianity stopped being a ‘leading religion’ in the nineteenth century, with the rise of Marxism, and by the virtue of the makeup of its establishment it is now unable to withstand any social revolution.
2- Christianity provides spiritual support only for a group of people who are already dead;
3- Nothing really remains of Christianity, except its old historic buildings;
4- If a Christian goes to Church on a Sunday, just once, it is considered to be a good thing.
He observed about Islam:
1- Islamic teachings are built to withstand any changes in the world;
2- Islam arose differently from other religions and its leader received a divine message, ‘and there is no doubt about this’.
3- The establishment of Islam happened in a very clear way; there was a Prophet, God revealed to him the Message (The Quran), on the basis of which the Prophet built a religion, a new society and testaments;
4- Later events demonstrated that these teachings were indeed able to withstand any changes, and ‘we will find it very clear if we read the Quran’;
5- It is very clear in the Quran that its teachings were intended to survive in any situation;
6- ‘In the world today, little remains of any religion other than Islam;
7- Following the Prophet Muhammad and a commitment to Islamic teachings ensures ‘regular contact with the Creator;
8- Muslims kneel five times a day to God.
9- ‘In my travel to some European countries, I found quiet corners at airports. I observed at the prayer times, Muslims coming and placing newspapers on the ground and kneeling on their knees praying …… This is Islam.
10- “Islam in total is the Religion of future, and I think that within 70 years most of the land, will embrace the religion of Islam, and it can lead people in the right direction”.
In addition he spoke unfavourably of Judaism and Israel, saying ‘nothing remains of Judaism as a result of its falling under the shadow of Zionism; he further stated that Islam presents the only hope for solution to the problems of his country.
While Muslims may take much pride in what the Rabbi said about Islam, the Quran, and the prophet Muhammad, his statements also appear to reinforce the fact that many of the slurs and slanders uttered against Islam these days, are of a fallacious and malicious nature. Both Wilders and the Rabbi belong to groups of people, who do not subscribe to Islamic teachings, yet, thankfully, one could come up with a positive understanding of the religion, and encourage the others to study the book before they make up their minds solely on the basis of hearsay and prejudice.
The Quranic teaching is that ‘let there be no compulsion in religion, the truth stands out from falsehood’ (S2:V256)
The Quran invites people to investigate their belief and its foundations. It wants people to take absolute responsibility for the consequences of whatever they believe. It does not seek to stop people from having a belief other than Islam. Islam has always proclaimed a total freedom in this respect, with one exception: the only path acceptable to God is total submission to Him.
The Rabbi’s comments on Islam are positive ones for Muslims, and they should therefore feel confident in Islamic teachings. Only those people taking negative or extreme views could lack confidence in or misunderstand the teachings.
I would say to other friends and critics of Islam, there would be no reason to erect the barriers of prejudice, misunderstanding and difficult relationships between communities, if we lived positively and came to a good understanding of the teachings of Islam. Context always determines outcomes, or as the Islamic saying goes: ‘actions are based on one’s intention’ so let us help create a positive context in our community relationships and in understanding each others’ faiths, traditions and views of the world.
If a comparative discussion about Islam is to be conducted, in the proper manner, I would, like most Muslims, welcome it.
If you want to watch the video clip then here is the link:
http://www.youtube.com/watch?v=kMi_-xqhBYw&feature=player_embedded#at=34
This link is of particular significance, firstly as it is from a Rabbi, whom few would regard as a friend of the Quran or Islam, and secondly because of the understanding of both which he displays. His understanding appears to be the result of a combination of historical analysis, what he observed through his dealings with Islam, and his obvious skill in reading the Book. Thirdly, he spoke with clear respect towards the Quran, the Prophet and Islam, without a hint of detriment.
First, let me list some of his remarks. These I have taken from what appeared on the screen as subtitles in English, albeit a somewhat broken English. I did not understand the language of the Rabbi, but listening carefully to what he was saying, I could hear some of the words pronounced in the language shown and so assumed it was an authentic translation.
He spoke of Christianity as follows:
1- Christianity stopped being a ‘leading religion’ in the nineteenth century, with the rise of Marxism, and by the virtue of the makeup of its establishment it is now unable to withstand any social revolution.
2- Christianity provides spiritual support only for a group of people who are already dead;
3- Nothing really remains of Christianity, except its old historic buildings;
4- If a Christian goes to Church on a Sunday, just once, it is considered to be a good thing.
He observed about Islam:
1- Islamic teachings are built to withstand any changes in the world;
2- Islam arose differently from other religions and its leader received a divine message, ‘and there is no doubt about this’.
3- The establishment of Islam happened in a very clear way; there was a Prophet, God revealed to him the Message (The Quran), on the basis of which the Prophet built a religion, a new society and testaments;
4- Later events demonstrated that these teachings were indeed able to withstand any changes, and ‘we will find it very clear if we read the Quran’;
5- It is very clear in the Quran that its teachings were intended to survive in any situation;
6- ‘In the world today, little remains of any religion other than Islam;
7- Following the Prophet Muhammad and a commitment to Islamic teachings ensures ‘regular contact with the Creator;
8- Muslims kneel five times a day to God.
9- ‘In my travel to some European countries, I found quiet corners at airports. I observed at the prayer times, Muslims coming and placing newspapers on the ground and kneeling on their knees praying …… This is Islam.
10- “Islam in total is the Religion of future, and I think that within 70 years most of the land, will embrace the religion of Islam, and it can lead people in the right direction”.
In addition he spoke unfavourably of Judaism and Israel, saying ‘nothing remains of Judaism as a result of its falling under the shadow of Zionism; he further stated that Islam presents the only hope for solution to the problems of his country.
While Muslims may take much pride in what the Rabbi said about Islam, the Quran, and the prophet Muhammad, his statements also appear to reinforce the fact that many of the slurs and slanders uttered against Islam these days, are of a fallacious and malicious nature. Both Wilders and the Rabbi belong to groups of people, who do not subscribe to Islamic teachings, yet, thankfully, one could come up with a positive understanding of the religion, and encourage the others to study the book before they make up their minds solely on the basis of hearsay and prejudice.
The Quranic teaching is that ‘let there be no compulsion in religion, the truth stands out from falsehood’ (S2:V256)
The Quran invites people to investigate their belief and its foundations. It wants people to take absolute responsibility for the consequences of whatever they believe. It does not seek to stop people from having a belief other than Islam. Islam has always proclaimed a total freedom in this respect, with one exception: the only path acceptable to God is total submission to Him.
The Rabbi’s comments on Islam are positive ones for Muslims, and they should therefore feel confident in Islamic teachings. Only those people taking negative or extreme views could lack confidence in or misunderstand the teachings.
I would say to other friends and critics of Islam, there would be no reason to erect the barriers of prejudice, misunderstanding and difficult relationships between communities, if we lived positively and came to a good understanding of the teachings of Islam. Context always determines outcomes, or as the Islamic saying goes: ‘actions are based on one’s intention’ so let us help create a positive context in our community relationships and in understanding each others’ faiths, traditions and views of the world.
If a comparative discussion about Islam is to be conducted, in the proper manner, I would, like most Muslims, welcome it.
If you want to watch the video clip then here is the link:
http://www.youtube.com/watch?v=kMi_-xqhBYw&feature=player_embedded#at=34
Saturday, 25 June 2011
A tale of two leaders and a book
A Dutch court today acquitted the prominent Dutch Islamophobe, Mr Geert Wilders, of charges of incitement against Muslims, a verdict very much in line with what many commentators had anticipated. Mr Wilders has continually manipulated the right of free speech to attack Islam, calling it an ideology, and the Quran, comparing it with "Mein Kampf", Hitler's tirade against Jews. In 2008, he also made a controversial 17-minute film, ‘Fitna’, in which he misquoted and misinterpreted the Quranic verses to air his mistaken views about, and his hatred towards, Islam.
He claims to have ‘legitimate concerns’ and spoke with a rhetoric "on the edge of what is legally permissible" but not illegal.
Now we ‘understand’ that it is Islam, and its holy Book the Quran, which is the real problem for Mr Wilders and his ilk. The Bible, of course, is no longer seen by him as a problem, because of what the secularist atheists, like him, have done with it, and now Christendom is on course to be ‘civilised’.
So what is wrong with the Quran? Why are so many people upset with Islam? It is no good to simply say that Islam is an ideology. People must have, I agree, a proper debate about Islam in a proper context. One must be ‘allowed to discuss Islam in public debate’, and with this I also agree.
But what is a public debate? Why only debate Islam in an effort to suffocate it in the name of ‘free speech’ or ‘freedom of expression’? The irony of this question is that we use the pretext of ‘freedom of speech’ only to suppress or castigate the freedom of others’ freedom of speech.
However, British Ex prime Minister Mr Tony Blair has used his freedom of speech, both in the past and in the present, to express his opinions about the Quran and Islam.
Remember, he was one of the two most hated political world leaders who, after 9/11, unleashed the full force of the means and might at their disposal, to wage the ‘war on terror’. Even so, Mr Blair was extremely careful not to talk about Islam and the Quran in a derogatory fashion or to suggest that the book was the source for Islamic violence, or that the agitation shown by Muslims the world over, stemmed, somehow, from it. Unfortunately, his actions led to talks about Foreign policy grievances and the failure of multiculturalism, and he failed to counteract the divided sense of loyalty then felt by many immigrants with a Muslim cultural background.
Mr Blair’s sense of obligation, created by the concerns arising from these actions, and only in private, led him to read about Islam and the Quran. And it seems he has been doing so ever since……
Now, look at what the Ex Prime Minister says (without the constraint or fear of being mugged, by Mr Wilders and his supporters):-
Mr Blair claimed that he read the Quran every day, and gave his reasons for doing so as: ‘partly to understand some of the things happening in the world’ (possibly alluding to ‘violence in the Muslim world’, ‘Islamic’ terrorism, Muslim agitation against the ‘infidel west’, etc.), and continues: ‘but mainly just because it is immensely instructive’.
Well, the Quran tells its followers that it is guidance for the believers and for those who seek discipline in their lives. That is the positive sense of the teachings which discipline the course of human life in ways that are beneficial and introduce justice to human society. Any negative connotation of being ‘instructive’ would be unwarranted in this context, just like implementation of discipline in armies, certain clubs and societies and educational institutions.
Further, according to Daily Mail reports, Mr Blair ‘considers the ‘Koran’ a reforming and inclusive book’. I wonder if Mr. Wilders would have come to the same conclusion! Or is his anger and malice in vain, and he repeats just what some perpetrators of the present clash of civilisations claim, only because it is maliciously enjoyable to do so?
It struck home forcibly, when Mr Blair was reported to have claimed: ‘Muslim Faith being beautiful and the Prophet Muhammad, being an enormously civilising force’.
I am glad this did not come from the mouth of a Muslim, although most Muslims would have claimed it anyway.
I do hope people in Mr Wilders country of residence, where the cartoon controversy originated, as well as those who receive his allegations positively worldwide, take note of the ‘Prophet Muhammad being an enormously civilising force’.
Mr Blair seems to have studied the Quran to a deeper level. Consider the implications of his following words: words that could not have been said just to appease Muslims, or with any apparent hidden meaning.
He says, about Islam: ‘It extols science and knowledge and abhors superstition. It is practical and way ahead of its time in its attitudes towards marriage, women and governance’.
If we drew up a list of ‘misconceptions about Islam’, the impact of this sentence would become immediately apparent, and refute Mr Wilders’ vindictively perpetrated allegations and help to stop his advocating the banning or banishing of the Quran from Europe, or burning it.
Perhaps people now have more reasons to read the Quran and discuss its teachings in public debate. Who is afraid? I hope no one, given the due respect it deserves, when comparing it to other ‘books’ old and new. As far as Muslims are concerned, I would tell them to be confident and to read the Quran and understand it, as our Ex PM does.
Don’t know where the blame for all this strife and anger lies? Still with Islam, because some people think it is an ‘ideology’ a violent one, or because it is a ‘religion’ as the word is commonly misunderstood? Perhaps there are those who, very conveniently, tend to ignore the right place and people to blame………
Think…..Hmmmm……we may just know where the problem lies!
Written by: Sh. Rashad A Azami
He claims to have ‘legitimate concerns’ and spoke with a rhetoric "on the edge of what is legally permissible" but not illegal.
Now we ‘understand’ that it is Islam, and its holy Book the Quran, which is the real problem for Mr Wilders and his ilk. The Bible, of course, is no longer seen by him as a problem, because of what the secularist atheists, like him, have done with it, and now Christendom is on course to be ‘civilised’.
So what is wrong with the Quran? Why are so many people upset with Islam? It is no good to simply say that Islam is an ideology. People must have, I agree, a proper debate about Islam in a proper context. One must be ‘allowed to discuss Islam in public debate’, and with this I also agree.
But what is a public debate? Why only debate Islam in an effort to suffocate it in the name of ‘free speech’ or ‘freedom of expression’? The irony of this question is that we use the pretext of ‘freedom of speech’ only to suppress or castigate the freedom of others’ freedom of speech.
However, British Ex prime Minister Mr Tony Blair has used his freedom of speech, both in the past and in the present, to express his opinions about the Quran and Islam.
Remember, he was one of the two most hated political world leaders who, after 9/11, unleashed the full force of the means and might at their disposal, to wage the ‘war on terror’. Even so, Mr Blair was extremely careful not to talk about Islam and the Quran in a derogatory fashion or to suggest that the book was the source for Islamic violence, or that the agitation shown by Muslims the world over, stemmed, somehow, from it. Unfortunately, his actions led to talks about Foreign policy grievances and the failure of multiculturalism, and he failed to counteract the divided sense of loyalty then felt by many immigrants with a Muslim cultural background.
Mr Blair’s sense of obligation, created by the concerns arising from these actions, and only in private, led him to read about Islam and the Quran. And it seems he has been doing so ever since……
Now, look at what the Ex Prime Minister says (without the constraint or fear of being mugged, by Mr Wilders and his supporters):-
Mr Blair claimed that he read the Quran every day, and gave his reasons for doing so as: ‘partly to understand some of the things happening in the world’ (possibly alluding to ‘violence in the Muslim world’, ‘Islamic’ terrorism, Muslim agitation against the ‘infidel west’, etc.), and continues: ‘but mainly just because it is immensely instructive’.
Well, the Quran tells its followers that it is guidance for the believers and for those who seek discipline in their lives. That is the positive sense of the teachings which discipline the course of human life in ways that are beneficial and introduce justice to human society. Any negative connotation of being ‘instructive’ would be unwarranted in this context, just like implementation of discipline in armies, certain clubs and societies and educational institutions.
Further, according to Daily Mail reports, Mr Blair ‘considers the ‘Koran’ a reforming and inclusive book’. I wonder if Mr. Wilders would have come to the same conclusion! Or is his anger and malice in vain, and he repeats just what some perpetrators of the present clash of civilisations claim, only because it is maliciously enjoyable to do so?
It struck home forcibly, when Mr Blair was reported to have claimed: ‘Muslim Faith being beautiful and the Prophet Muhammad, being an enormously civilising force’.
I am glad this did not come from the mouth of a Muslim, although most Muslims would have claimed it anyway.
I do hope people in Mr Wilders country of residence, where the cartoon controversy originated, as well as those who receive his allegations positively worldwide, take note of the ‘Prophet Muhammad being an enormously civilising force’.
Mr Blair seems to have studied the Quran to a deeper level. Consider the implications of his following words: words that could not have been said just to appease Muslims, or with any apparent hidden meaning.
He says, about Islam: ‘It extols science and knowledge and abhors superstition. It is practical and way ahead of its time in its attitudes towards marriage, women and governance’.
If we drew up a list of ‘misconceptions about Islam’, the impact of this sentence would become immediately apparent, and refute Mr Wilders’ vindictively perpetrated allegations and help to stop his advocating the banning or banishing of the Quran from Europe, or burning it.
Perhaps people now have more reasons to read the Quran and discuss its teachings in public debate. Who is afraid? I hope no one, given the due respect it deserves, when comparing it to other ‘books’ old and new. As far as Muslims are concerned, I would tell them to be confident and to read the Quran and understand it, as our Ex PM does.
Don’t know where the blame for all this strife and anger lies? Still with Islam, because some people think it is an ‘ideology’ a violent one, or because it is a ‘religion’ as the word is commonly misunderstood? Perhaps there are those who, very conveniently, tend to ignore the right place and people to blame………
Think…..Hmmmm……we may just know where the problem lies!
Written by: Sh. Rashad A Azami
Tuesday, 14 June 2011
Unbecoming to be civilised?
I remember the days of my childhood, when, as children, we played in our neighbourhood; running around, from street to street and alleyway to alleyway, in our school breaks. Some of us were naughty and behaved very badly, but others would admonish and show us how to behave properly. Most children then were governed by their own good conscience and sense of self morality. Those were the good days, when, as children, we took pride in our ‘manhood’, valour, and good manners.
This consciousness of the difference between right and wrong is extremely important, especially when children enter their teenage years, and even more important when they become adults, and enter university. Are we not still taught that children are the future guardians of the next generations of our community?
When we see the appalling behaviour of some people, many of them teenagers, and many of them university students, in the streets and in private, it disgusts and embarrasses many of us.
For example, I have noticed, more than once, young adults, often late at night, urinating on the outer doors of people’s property, through railings into people’s front basements, into their gardens, in phone booths, in shop doorways and indeed sometimes openly in the streets. With the urine still running in the street, some of these degenerates, embarrassed only at being observed, offer a feeble ‘sorry mate’.
I have even been told about cases in which individuals urinated through people’s letter boxes.
What is even worse, in my opinion, is that sometimes, when these individuals are part of a group, and urinate in public, they are screened by their colleagues, like some potentate being surrounded by bodyguards. No doubt their imbibing of excessive amounts of alcohol is partially to blame.
Many will still remember that, few years back, a group of young adults entered the building of the Islamic Society, and while the congregation were at prayers, they sprayed their urine on the shoes, jackets and the lobby area. This act was caught on camera, with clear pictures, but despite all the attendant publicity, the culprits were never discovered. Perhaps they too were screened by ‘bodyguards’ - people who would not deem such a degenerate act worth bothering to report.
The other day, having finished late night prayer around 11.30PM, I exited the Mosque and encountered a couple of very young children, perhaps in their early teens, one of them barely able to stand on his feet. All the time supported by his friend, also seemingly heavily drunk, he was trying to unzip his trousers and pass urine through the railings in front of the Mosque.
He saw me and tried to move away towards another property, no doubt desperate to relieve his self. Obviously, I could not stop him from what he was doing. But I asked myself what were they doing out at this time of night? Why were they in this drunken condition? Had such behaviour become a habit? Where are the guidance, care and love of their parents?
For me the ethical guidance offered in the Islamic teaching, not only tells me that alcohol is forbidden because of its potential to cause social, physical and moral harm and economic damage, but its use clouds people’s judgement, is a source of indecent acts, and removes a person’s ability to judge between right and wrong. In short, it leads to public acts of a disgusting and immoral nature. Late night noise, vomit on the pavements, streets and in private property, the fighting, the damage done to people or property, and immoral sexual acts, are there for us all to see.
Good citizenship brings a sense of social responsibility and keeps people’s consciences alive. It is better to have a social and moral hangover the morning after, than the physical hangover resulting from a late night rowdy alcoholic binge.
I do believe that if the morality of conduct is redundant, at least the morality of freedom should be self governing. Let us safeguard a collective mindset of decency which is the ultimate treasure of any civilised society and the bulwark of people’s freedom.
This consciousness of the difference between right and wrong is extremely important, especially when children enter their teenage years, and even more important when they become adults, and enter university. Are we not still taught that children are the future guardians of the next generations of our community?
When we see the appalling behaviour of some people, many of them teenagers, and many of them university students, in the streets and in private, it disgusts and embarrasses many of us.
For example, I have noticed, more than once, young adults, often late at night, urinating on the outer doors of people’s property, through railings into people’s front basements, into their gardens, in phone booths, in shop doorways and indeed sometimes openly in the streets. With the urine still running in the street, some of these degenerates, embarrassed only at being observed, offer a feeble ‘sorry mate’.
I have even been told about cases in which individuals urinated through people’s letter boxes.
What is even worse, in my opinion, is that sometimes, when these individuals are part of a group, and urinate in public, they are screened by their colleagues, like some potentate being surrounded by bodyguards. No doubt their imbibing of excessive amounts of alcohol is partially to blame.
Many will still remember that, few years back, a group of young adults entered the building of the Islamic Society, and while the congregation were at prayers, they sprayed their urine on the shoes, jackets and the lobby area. This act was caught on camera, with clear pictures, but despite all the attendant publicity, the culprits were never discovered. Perhaps they too were screened by ‘bodyguards’ - people who would not deem such a degenerate act worth bothering to report.
The other day, having finished late night prayer around 11.30PM, I exited the Mosque and encountered a couple of very young children, perhaps in their early teens, one of them barely able to stand on his feet. All the time supported by his friend, also seemingly heavily drunk, he was trying to unzip his trousers and pass urine through the railings in front of the Mosque.
He saw me and tried to move away towards another property, no doubt desperate to relieve his self. Obviously, I could not stop him from what he was doing. But I asked myself what were they doing out at this time of night? Why were they in this drunken condition? Had such behaviour become a habit? Where are the guidance, care and love of their parents?
For me the ethical guidance offered in the Islamic teaching, not only tells me that alcohol is forbidden because of its potential to cause social, physical and moral harm and economic damage, but its use clouds people’s judgement, is a source of indecent acts, and removes a person’s ability to judge between right and wrong. In short, it leads to public acts of a disgusting and immoral nature. Late night noise, vomit on the pavements, streets and in private property, the fighting, the damage done to people or property, and immoral sexual acts, are there for us all to see.
Good citizenship brings a sense of social responsibility and keeps people’s consciences alive. It is better to have a social and moral hangover the morning after, than the physical hangover resulting from a late night rowdy alcoholic binge.
I do believe that if the morality of conduct is redundant, at least the morality of freedom should be self governing. Let us safeguard a collective mindset of decency which is the ultimate treasure of any civilised society and the bulwark of people’s freedom.
Wednesday, 30 March 2011
Town and Gown
The Mayor, a patron to the local Interfaith Group, chose ‘town and gown’ as the theme for his year in office. As part of his commitment to the interfaith activities, the Mayor invites this group’s members to speak on his theme, yearly, according to their individual faith’s perspective.
I had the opportunity to talk to interfaith members, and other audience, in the Mayor’s parlour, on his theme from the perspective; ‘how Islam encourages learning and scholarship, in order to build a human civilization and explore God’s creation, enabling man to comprehend His majesty, power and wisdom’.
I always, in my talks, highlight the fact that the Islamic faith does not consist of blind belief or unrealistic dogma. On the contrary, its teachings require us to acquire knowledge through faith; learning to understand creation and by hopefully becoming wiser, to develop the ability to distinguish between right and wrong, before making any choice.
Islam does not encourage any doctrine which is static, or based on ignorance and prejudice. Faith is not forced on anyone, but the ultimate destinies of the doers of both good and wrong are explained.
From its beginning, Islam has tried to enlighten people with both the light of faith, and the light of Knowledge.
While Islam makes it absolutely clear that those who have knowledge are not equal to those who don’t, the Quran says: ‘Say ‘are those who know and those who do not know equal? It is those who are imbued with understanding that receive reminders.’ (S39/V9)
On a practical level, Islam has consistently encouraged people to seek knowledge and made provision for this. For example, when Makkan forces, in their first attack on the Muslims, lost the war and many were made war captives, the Prophet gave a choice to all those who were literate to ransom themselves from captivity, by teaching ten Muslim children to read and write. Some of the companions of the prophet who rose to the position of the Scribe of the Revelation, or learned other languages, were from this early batch of students.
Muslims, men and women, were obligated by the Prophet to learn. He, in one of his very famous directives to the believers, says: ‘Seeking knowledge is an obligation on every individual man and woman’.
He urged them to seek knowledge, even though it may necessitate travelling to China: ‘Seek knowledge even though you have to travel to China’.
He goes further than that when He says: ‘A Word of wisdom is the lost property of a believer. Wherever he may lay his hand on it, he is the most deserving of it’.
This seems to be the primary reason why the Abbasid Caliph al-Ma'mun established the famously known ‘House of Wisdom’ or ‘Bait al-Hikmah’.
The House of Wisdom was a library and translation institute, as well as the major intellectual centre of the Islamic Golden Age. It was credited with bringing together most of the best known scholars from around the globe, to share information ideas and culture in Baghdad from the 9th to 13th centuries, and many of the most learned Muslim scholars were part of this excellent research and educational institute.
The great scholars of the House of Wisdom included Al-Khawarizmi, the "father" of algebra, which takes its name from his book Kitab al-Jabr.
The Quran, in this respect, directs people to travel all over the globe to explore how creation began: ‘say: travel through the earth and then see how Allah did originate creation’. (S29/V20)
When Islamic sciences took root, students were encouraged to study the creation in the light of this divine guidance. Millions of manuscripts were produced after intensive ‘research’, most of which are still preserved in libraries and learning centres worldwide. Modern sciences employ the same methodology of research by continuing to travel intensively to study the world.
Acquiring this combination of Faith (Imaan) and knowledge, as per the Quranic teachings, is, we are taught, a means of attaining a higher rank in the Sight of God.
Indeed, the first revelation of the Quran to the Prophet started with the word: ‘Read’, and included the following words: reading, teaching, pen and delivering humans from ignorance. However, a further point to be noticed here is the one which directs the process of reading and learning ‘in the name of your Lord’.
Knowledge, according to the teachings of the Quran, should not be just secular, i.e. the mere process of learning the ‘cause and effect’ or about ‘law of nature’, without trying to comprehend the glory and majesty of the ‘All Knowing’. All knowledge flows from the source of eternal wisdom and the ultimate source of cause and effect.
This is why the Quran reminds both people of learning, and seekers of knowledge, by saying: ‘Indeed, among His servants, only those grasp the majesty of God, who are scholars.’ Surah 35/V27.
It is interesting to read the preceding part of this verse which says: ‘Do you not see that Allah sends down rain from above? With it, then, We bring out produce of various colours. And in the mountains are tracts white and red, of various shades of colour, and black intense in hue. And so amongst men and beasts and cattle are of various colours’.
Is it then any wonder that the Muslim world takes pride in having established the first university?
The University of Al Karaouine (Al-Qarawiyine) in Fez, Morocco is recognized by the Guinness Book of World Records as the oldest degree-granting university and continuously operating institution of higher learning in the world, founded in 859 by a well educated Muslim woman called Fatima al-Fihri.
The university produced great thinkers such as Abu Al-Abbas al-Zwawi, Abu Madhab Al-Fasi, a leading theorist of the Maliki School of Islamic jurisprudence and Leo Africanus, a renowned traveller and writer.
The university played a leading role in both the cultural and the academic relations between the Islamic world and Europe. A renowned Jewish philosopher and theologian Maimonides (Ibn Maimun) studied under Abdul Arab Ibn Muwashah. In addition, Ibn al-Arabi Ibn Khaldun and Al-Bitruji (Alpetragius) were both connected with the university, either as academicians or as students.
Alongside the Qur’an and Fiqh (Islamic jurisprudence), other subjects, such as grammar, medicine, mathematics, astronomy, chemistry, history, geography and music, were taught. Gradually, a broader range of subjects were introduced in the university, particularly natural sciences, physics and foreign languages.
Muslims also established another university in Cairo, Egypt in 975AD. Known as ‘Al-Azhar University’, it offered a variety of post-graduate degrees (Ijazah), and had individual faculties for a theological seminary, Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, early Islamic philosophy, and logic in Islamic philosophy.
Some scholars, such as George Makdisi, John Makdisi and Hugh Goddard, argue that European medieval universities were influenced in many ways by the medieval university institutions in Islamic Spain (when it was part of the Islamic country between 711 and 1492 and called Al-Andalus), the Emirate of Sicily, and by the Middle East in general.
As a footnote, the degree system, known as ‘Ijazah’ was a tradition, well established among Muslim scholars, from the time of the Prophet Muhammad. Ijazah means authorisation, whereby the teacher authorises his students to narrate and spread the knowledge they gained from him, in its authentic and original form.
I had the opportunity to talk to interfaith members, and other audience, in the Mayor’s parlour, on his theme from the perspective; ‘how Islam encourages learning and scholarship, in order to build a human civilization and explore God’s creation, enabling man to comprehend His majesty, power and wisdom’.
I always, in my talks, highlight the fact that the Islamic faith does not consist of blind belief or unrealistic dogma. On the contrary, its teachings require us to acquire knowledge through faith; learning to understand creation and by hopefully becoming wiser, to develop the ability to distinguish between right and wrong, before making any choice.
Islam does not encourage any doctrine which is static, or based on ignorance and prejudice. Faith is not forced on anyone, but the ultimate destinies of the doers of both good and wrong are explained.
From its beginning, Islam has tried to enlighten people with both the light of faith, and the light of Knowledge.
While Islam makes it absolutely clear that those who have knowledge are not equal to those who don’t, the Quran says: ‘Say ‘are those who know and those who do not know equal? It is those who are imbued with understanding that receive reminders.’ (S39/V9)
On a practical level, Islam has consistently encouraged people to seek knowledge and made provision for this. For example, when Makkan forces, in their first attack on the Muslims, lost the war and many were made war captives, the Prophet gave a choice to all those who were literate to ransom themselves from captivity, by teaching ten Muslim children to read and write. Some of the companions of the prophet who rose to the position of the Scribe of the Revelation, or learned other languages, were from this early batch of students.
Muslims, men and women, were obligated by the Prophet to learn. He, in one of his very famous directives to the believers, says: ‘Seeking knowledge is an obligation on every individual man and woman’.
He urged them to seek knowledge, even though it may necessitate travelling to China: ‘Seek knowledge even though you have to travel to China’.
He goes further than that when He says: ‘A Word of wisdom is the lost property of a believer. Wherever he may lay his hand on it, he is the most deserving of it’.
This seems to be the primary reason why the Abbasid Caliph al-Ma'mun established the famously known ‘House of Wisdom’ or ‘Bait al-Hikmah’.
The House of Wisdom was a library and translation institute, as well as the major intellectual centre of the Islamic Golden Age. It was credited with bringing together most of the best known scholars from around the globe, to share information ideas and culture in Baghdad from the 9th to 13th centuries, and many of the most learned Muslim scholars were part of this excellent research and educational institute.
The great scholars of the House of Wisdom included Al-Khawarizmi, the "father" of algebra, which takes its name from his book Kitab al-Jabr.
The Quran, in this respect, directs people to travel all over the globe to explore how creation began: ‘say: travel through the earth and then see how Allah did originate creation’. (S29/V20)
When Islamic sciences took root, students were encouraged to study the creation in the light of this divine guidance. Millions of manuscripts were produced after intensive ‘research’, most of which are still preserved in libraries and learning centres worldwide. Modern sciences employ the same methodology of research by continuing to travel intensively to study the world.
Acquiring this combination of Faith (Imaan) and knowledge, as per the Quranic teachings, is, we are taught, a means of attaining a higher rank in the Sight of God.
Indeed, the first revelation of the Quran to the Prophet started with the word: ‘Read’, and included the following words: reading, teaching, pen and delivering humans from ignorance. However, a further point to be noticed here is the one which directs the process of reading and learning ‘in the name of your Lord’.
Knowledge, according to the teachings of the Quran, should not be just secular, i.e. the mere process of learning the ‘cause and effect’ or about ‘law of nature’, without trying to comprehend the glory and majesty of the ‘All Knowing’. All knowledge flows from the source of eternal wisdom and the ultimate source of cause and effect.
This is why the Quran reminds both people of learning, and seekers of knowledge, by saying: ‘Indeed, among His servants, only those grasp the majesty of God, who are scholars.’ Surah 35/V27.
It is interesting to read the preceding part of this verse which says: ‘Do you not see that Allah sends down rain from above? With it, then, We bring out produce of various colours. And in the mountains are tracts white and red, of various shades of colour, and black intense in hue. And so amongst men and beasts and cattle are of various colours’.
Is it then any wonder that the Muslim world takes pride in having established the first university?
The University of Al Karaouine (Al-Qarawiyine) in Fez, Morocco is recognized by the Guinness Book of World Records as the oldest degree-granting university and continuously operating institution of higher learning in the world, founded in 859 by a well educated Muslim woman called Fatima al-Fihri.
The university produced great thinkers such as Abu Al-Abbas al-Zwawi, Abu Madhab Al-Fasi, a leading theorist of the Maliki School of Islamic jurisprudence and Leo Africanus, a renowned traveller and writer.
The university played a leading role in both the cultural and the academic relations between the Islamic world and Europe. A renowned Jewish philosopher and theologian Maimonides (Ibn Maimun) studied under Abdul Arab Ibn Muwashah. In addition, Ibn al-Arabi Ibn Khaldun and Al-Bitruji (Alpetragius) were both connected with the university, either as academicians or as students.
Alongside the Qur’an and Fiqh (Islamic jurisprudence), other subjects, such as grammar, medicine, mathematics, astronomy, chemistry, history, geography and music, were taught. Gradually, a broader range of subjects were introduced in the university, particularly natural sciences, physics and foreign languages.
Muslims also established another university in Cairo, Egypt in 975AD. Known as ‘Al-Azhar University’, it offered a variety of post-graduate degrees (Ijazah), and had individual faculties for a theological seminary, Islamic law and jurisprudence, Arabic grammar, Islamic astronomy, early Islamic philosophy, and logic in Islamic philosophy.
Some scholars, such as George Makdisi, John Makdisi and Hugh Goddard, argue that European medieval universities were influenced in many ways by the medieval university institutions in Islamic Spain (when it was part of the Islamic country between 711 and 1492 and called Al-Andalus), the Emirate of Sicily, and by the Middle East in general.
As a footnote, the degree system, known as ‘Ijazah’ was a tradition, well established among Muslim scholars, from the time of the Prophet Muhammad. Ijazah means authorisation, whereby the teacher authorises his students to narrate and spread the knowledge they gained from him, in its authentic and original form.
Sunday, 20 March 2011
8 questions
I am sent questions and queries from time to time by people who are working on some research programme or writing about Islam and Muslims. The following are 8 questions which I answered and thought to place it on my blog for general public.
1) What do you think of the extremists who kill in the name of Islam?
We need to be careful when we say ‘extremists who kill in the name of Islam’. No one kills in the name of Islam. Killing is an act of murder and those who kill will always seek to justify their acts, to satisfy their conscience, and to attempt to persuade others of the legitimacy of their reasons for committing them. They could be Muslim political fanatics or some of the Irish who want to get rid of British rule or defend their right to be part of British rule. Some states commit acts of mass murder, and justify them as being ‘in the long term interest of the country’ or by enacting new laws to justify their criminality.
The Quran says: ‘and those who do not associate beside Allah any other god, and do not kill the soul that Allah has sanctified it except (within) legal right’…
This applies in a case of retaliation or to the law of retribution.
Destroying people’s lives by committing a murder or mass murders and attempting to justify it within any legal framework or system, religious or secular, is simply unacceptable.
2) What are your views on the Burqa, Hijab and Niqab?
There are few issues here:
Let me first clarify that majority of Islamic scholars are not of the opinion that women should cover or veil their faces.
The wearing of the Hijab is intended to protect a woman’s dignity by the wearing of clothes that cover her, and do not show her body in a provocative or inappropriate manner.
The wearing of the Burqa is now mostly confined to the women of Afghanistan, although it used to be worn, and can still be seen in parts of Pakistan and India. This is a fading local cultural phenomenon.
The Niqab, worn previously by women who were from a traditionally very conservative society, is, in my opinion, now worn either to show a deep personal commitment to spiritual purity, or, as is the case in many Muslim countries, has become part of local religious requirement.
The secular systems and the Feminist movements in the West oppose it; they hold the view that it symbolises the repression of women, or wearing it goes against the European norms of women’s liberty. Many people within some religious establishments also express the same objections, and cite it as an example of Islam’s inferiority and incompatibility with the present age. Women should have the choice and the right to demonstrate their liberty by exercising their options to wear whatever covering they want, or do not want, or in any other way.
Neither the state, nor any other organisation, should dictate to any religious minority, on what they should or should not wear, in my opinion. Let there be a personal choice which Islam will always defend.
3) Do you think women are oppressed in Islam?
I do not think women are oppressed in Islam in any sense. Islam was the first religious and legal system to grant them distinct equal rights, and made any discriminatory acts against them unlawful. Both men and women are equally responsible for their actions in the Sight of God and are given, equally, the free will to show their commitments towards Him.
Men and women are equal in their personal rights, ownership of business and properties, full entitlement to education, employment or inheritance law. Modesty is a requirement for both men and women.
If any cultural or local tribal traditions adversely affecting the treatment of women are seen to exist, they are not derived from Islam.
4) Many people who are against Islam like to take things out of context from the Quran. What do you think of that?
This has become widespread in a world where everyone declares that all religions should be treated fairly. However, quotes made freely and totally out of context, seem to have become the norm when attacking Islam and its teachings.
Islam, as is clear from the Quran, invites people to understand its teachings and not to take it for granted. Islam has no attitude of blind belief. It invokes people’s wisdom and intelligence, and says: ‘The truth is from your Lord, let him who wants to believe, do so, and let him who wants to disbelieve in it, do so’…
The Quranic teachings were revealed to the Prophet Muhammad over a 23 year period, which included periods of peaceful preaching and severe persecution, when wars were imposed on Muslims, forcing them to leave their towns. This resulted in the building of a community and eventually a state, in another town, together with further teachings concerning both the spiritual and the mundane life of the people, the formation of treaties and alliances, and co-existence with other communities.
Those who would malign Islam, deliberately and spitefully, confuse one period with another.
5) Do you think the Quran advocates violence?
No, the Quran does not advocate violence. The Quran is quite clear on this when it says: ‘and when they incline to peaceful relationship then you must respond to it and place your trust in Allah…
It also says: ‘there is no compulsion in religion’. Many wars were undertaken in the name of religion but Islam abolished the whole idea of imposing a religion onto another people. There is no concept of holy war in Islam. Jihad, as a concept equal to holy war, is a wholly un-Islamic one.
The Quran repeats in the most clear term saying: ‘Allah does not love those who spread mischief in the land’.
The Quran goes further and says: ‘and (only) fight in the way of Allah against those who are fighting you and do not transgress, as Allah does not love those who transgress (the limits).
Yes, Islam grants a person or a people the right to defend themselves when attacked; a path followed by all nations and peoples.
6) What stops people from learning about Islam?
I would say there are lots of people who learn about Islam and appreciate its teachings. However, in my opinion, historical prejudices, personal grievances, a dislike of Muslims, a feeling of racial supremacy, narrow mindedness and sense of monopoly about God and His favours, all combine when people disapprove of learning about Islam, as do images of violence, suicide bombings, immigration, projection of Sharia as repressive legal system, and all that is hateful to any person of common sense.
When people are continually told that violence comes from Muslims, understandably they come think that Islam is about violence. It is also understandable that some people, having continually received the wrong message, would like to protect themselves or their children from anything Islamic.
It is all about Image, and I remember one of the reasons raised by an opponent in the Prophet’s time, mentioned in the Quran, for not embracing Islam was their saying: ‘if it (Islam) were to be of any good, it would not have come to you’.
7) Does the media have a role in this?
Some of the media has, and continues, to play an extremely spiteful role in directing people’s minds against Islam and Muslims, particularly, when it comes to the reporting of conflicts in the world, and on local issues concerning the community. The Media needs sensationalism to engender greater profits, and continues to manipulate the news regardless of who is hurt and harmed in the process.
News that may concern an individual from the Muslim community, which is somehow linked to a regional conflict, is made to show that whatever happened was the result of being a Muslim, and political ideologues are continually encouraged to attack Islam.
.
8) What can be done to stop misconceptions arising amongst people?
The other day I was reading some comments made about an article written by a Muslim on Islam, in which one commentator said: ‘…minds are already made-up about Islam’.
This is a true reflection of a real prejudice and shows that many people in this world are not open to any form of reasoning but only heed the opinions which are already firmly entrenched in their own minds. It is a sad situation, the changing of which will be an enormous undertaking, involving all of us, at all levels of society.
Politicians, media and communities, all need to be more responsible and should show leadership by demonstrating that they all wish to build a firm and lasting community relationship.
The wider community should bear greater responsibilities towards creating an environment in which peoples can prosper and ideas can be challenged in a positive manner. At the moment, Muslims are being bombarded with allegations and are then expected to prove themselves by coming forward with solutions!
Everyone needs to assist in the creation of an environment of trust, encompassing a willingness to engage, create human fellowship, try to find the common ground, regard all people as equal and worth listening to, and dealing with all in a fair way. The Media should be made far more responsible for what they are publishing.
1) What do you think of the extremists who kill in the name of Islam?
We need to be careful when we say ‘extremists who kill in the name of Islam’. No one kills in the name of Islam. Killing is an act of murder and those who kill will always seek to justify their acts, to satisfy their conscience, and to attempt to persuade others of the legitimacy of their reasons for committing them. They could be Muslim political fanatics or some of the Irish who want to get rid of British rule or defend their right to be part of British rule. Some states commit acts of mass murder, and justify them as being ‘in the long term interest of the country’ or by enacting new laws to justify their criminality.
The Quran says: ‘and those who do not associate beside Allah any other god, and do not kill the soul that Allah has sanctified it except (within) legal right’…
This applies in a case of retaliation or to the law of retribution.
Destroying people’s lives by committing a murder or mass murders and attempting to justify it within any legal framework or system, religious or secular, is simply unacceptable.
2) What are your views on the Burqa, Hijab and Niqab?
There are few issues here:
Let me first clarify that majority of Islamic scholars are not of the opinion that women should cover or veil their faces.
The wearing of the Hijab is intended to protect a woman’s dignity by the wearing of clothes that cover her, and do not show her body in a provocative or inappropriate manner.
The wearing of the Burqa is now mostly confined to the women of Afghanistan, although it used to be worn, and can still be seen in parts of Pakistan and India. This is a fading local cultural phenomenon.
The Niqab, worn previously by women who were from a traditionally very conservative society, is, in my opinion, now worn either to show a deep personal commitment to spiritual purity, or, as is the case in many Muslim countries, has become part of local religious requirement.
The secular systems and the Feminist movements in the West oppose it; they hold the view that it symbolises the repression of women, or wearing it goes against the European norms of women’s liberty. Many people within some religious establishments also express the same objections, and cite it as an example of Islam’s inferiority and incompatibility with the present age. Women should have the choice and the right to demonstrate their liberty by exercising their options to wear whatever covering they want, or do not want, or in any other way.
Neither the state, nor any other organisation, should dictate to any religious minority, on what they should or should not wear, in my opinion. Let there be a personal choice which Islam will always defend.
3) Do you think women are oppressed in Islam?
I do not think women are oppressed in Islam in any sense. Islam was the first religious and legal system to grant them distinct equal rights, and made any discriminatory acts against them unlawful. Both men and women are equally responsible for their actions in the Sight of God and are given, equally, the free will to show their commitments towards Him.
Men and women are equal in their personal rights, ownership of business and properties, full entitlement to education, employment or inheritance law. Modesty is a requirement for both men and women.
If any cultural or local tribal traditions adversely affecting the treatment of women are seen to exist, they are not derived from Islam.
4) Many people who are against Islam like to take things out of context from the Quran. What do you think of that?
This has become widespread in a world where everyone declares that all religions should be treated fairly. However, quotes made freely and totally out of context, seem to have become the norm when attacking Islam and its teachings.
Islam, as is clear from the Quran, invites people to understand its teachings and not to take it for granted. Islam has no attitude of blind belief. It invokes people’s wisdom and intelligence, and says: ‘The truth is from your Lord, let him who wants to believe, do so, and let him who wants to disbelieve in it, do so’…
The Quranic teachings were revealed to the Prophet Muhammad over a 23 year period, which included periods of peaceful preaching and severe persecution, when wars were imposed on Muslims, forcing them to leave their towns. This resulted in the building of a community and eventually a state, in another town, together with further teachings concerning both the spiritual and the mundane life of the people, the formation of treaties and alliances, and co-existence with other communities.
Those who would malign Islam, deliberately and spitefully, confuse one period with another.
5) Do you think the Quran advocates violence?
No, the Quran does not advocate violence. The Quran is quite clear on this when it says: ‘and when they incline to peaceful relationship then you must respond to it and place your trust in Allah…
It also says: ‘there is no compulsion in religion’. Many wars were undertaken in the name of religion but Islam abolished the whole idea of imposing a religion onto another people. There is no concept of holy war in Islam. Jihad, as a concept equal to holy war, is a wholly un-Islamic one.
The Quran repeats in the most clear term saying: ‘Allah does not love those who spread mischief in the land’.
The Quran goes further and says: ‘and (only) fight in the way of Allah against those who are fighting you and do not transgress, as Allah does not love those who transgress (the limits).
Yes, Islam grants a person or a people the right to defend themselves when attacked; a path followed by all nations and peoples.
6) What stops people from learning about Islam?
I would say there are lots of people who learn about Islam and appreciate its teachings. However, in my opinion, historical prejudices, personal grievances, a dislike of Muslims, a feeling of racial supremacy, narrow mindedness and sense of monopoly about God and His favours, all combine when people disapprove of learning about Islam, as do images of violence, suicide bombings, immigration, projection of Sharia as repressive legal system, and all that is hateful to any person of common sense.
When people are continually told that violence comes from Muslims, understandably they come think that Islam is about violence. It is also understandable that some people, having continually received the wrong message, would like to protect themselves or their children from anything Islamic.
It is all about Image, and I remember one of the reasons raised by an opponent in the Prophet’s time, mentioned in the Quran, for not embracing Islam was their saying: ‘if it (Islam) were to be of any good, it would not have come to you’.
7) Does the media have a role in this?
Some of the media has, and continues, to play an extremely spiteful role in directing people’s minds against Islam and Muslims, particularly, when it comes to the reporting of conflicts in the world, and on local issues concerning the community. The Media needs sensationalism to engender greater profits, and continues to manipulate the news regardless of who is hurt and harmed in the process.
News that may concern an individual from the Muslim community, which is somehow linked to a regional conflict, is made to show that whatever happened was the result of being a Muslim, and political ideologues are continually encouraged to attack Islam.
.
8) What can be done to stop misconceptions arising amongst people?
The other day I was reading some comments made about an article written by a Muslim on Islam, in which one commentator said: ‘…minds are already made-up about Islam’.
This is a true reflection of a real prejudice and shows that many people in this world are not open to any form of reasoning but only heed the opinions which are already firmly entrenched in their own minds. It is a sad situation, the changing of which will be an enormous undertaking, involving all of us, at all levels of society.
Politicians, media and communities, all need to be more responsible and should show leadership by demonstrating that they all wish to build a firm and lasting community relationship.
The wider community should bear greater responsibilities towards creating an environment in which peoples can prosper and ideas can be challenged in a positive manner. At the moment, Muslims are being bombarded with allegations and are then expected to prove themselves by coming forward with solutions!
Everyone needs to assist in the creation of an environment of trust, encompassing a willingness to engage, create human fellowship, try to find the common ground, regard all people as equal and worth listening to, and dealing with all in a fair way. The Media should be made far more responsible for what they are publishing.
Tuesday, 8 March 2011
Was Abraham a Jew?
This morning, Sunday, on Radio 4, I listened to an interesting presentation about the life of the Prophet Abraham, Peace be up on him, whose heritage is claimed by the three monotheistic communities of faith; Jews, Christians and Islam.
Two points mentioned in this presentation require a response.
1- Although all three religious traditions claim their faith is directly inherited from Abraham, is Abraham relevant any more in our time?
2- One participant, a Jewish rabbi, said that Abraham was the first Jew.
References to the above two points can be read in the Quran itself, as the same question and claims were made in the time of the Prophet Muhammad himself.
With regards to the first question, the Quran says: ‘and then we have revealed to you (O Muhammad) that you follow the religion of Abraham and that he was not of polytheists’.
This shows that what was relevant in the time of Abraham was also relevant at the time of Muhammad. The Quran mentions a common thread between the teachings of the two great Prophets, Peace be upon them; belief in the Oneness of Allah and the avoidance of polytheism.
Polytheism negates the legitimate authority of the Creator and creates shadowy gods without any proof and logic.
This one essential message, common to all three religions throughout human development and history since the time of Adam, remains relevant to all peoples, in terms of their faith, practices and essential ethical values, to this day.
Abraham, represented in the teachings of all the prophets and Messengers, is as relevant in our time as he was in the time of Muhammad. Unfortunately, the rejection of faith and the entertaining of doubts with no firm evidence to support them, or ‘diluting’ the authority of the Creator, is as fashionable in our time as it was in the times of the prophets.
Yet many find Abraham irrelevant, including people from the three monotheistic communities, when comparing the present, in terms of material and scientific developments, to his time. But do we still entertain the questions such as, who are we? Where do we come from? Why are we here? What happens to us once we die? Is there a life after death or a hereafter?
Do we still not approve of the best of human characteristics like truthfulness, goodness and trustworthiness? Do we not disapprove off negative human qualities, like lying, betrayal and slander? God’s teachings, through His prophets and Messengers, confirm both the positive human qualities and negative ones.
As to the second question; was Abraham the first Jew, I find it quite irrational. If he was the first Jew then surely he was the first Arab as well, Ishmael being his eldest son.
The Quran dealt with this question long ago, when it said: ‘Abraham was neither a Jew nor a Christian; but surely someone who was devoutly committed to God and a Muslim (someone who bowed his will to God).
Racially all Arabs and Jews are the children of Abraham. As Abraham came from the land now known as Iraq, one could claim he was of Arabic origin, though I am not quite sure if the people of Iraq at that time had Arab or Persian origins.
However, Islam teaches us look at Abraham in non-racial terms.
Abraham was a prophet and the connecting bond is the spiritual following of his teachings. The Quran says: ‘the closest of people to Abraham are those who followed him (in his teachings) and this prophet (Muhammad) and those who believed (in him)’.
Abraham was all about a total spiritual commitment to God with his continuous endeavours to be upright in his faith. That is why the Quran called him the imam (leader of the spiritual community to God) and an Ummah (nation) in himself.
Two points mentioned in this presentation require a response.
1- Although all three religious traditions claim their faith is directly inherited from Abraham, is Abraham relevant any more in our time?
2- One participant, a Jewish rabbi, said that Abraham was the first Jew.
References to the above two points can be read in the Quran itself, as the same question and claims were made in the time of the Prophet Muhammad himself.
With regards to the first question, the Quran says: ‘and then we have revealed to you (O Muhammad) that you follow the religion of Abraham and that he was not of polytheists’.
This shows that what was relevant in the time of Abraham was also relevant at the time of Muhammad. The Quran mentions a common thread between the teachings of the two great Prophets, Peace be upon them; belief in the Oneness of Allah and the avoidance of polytheism.
Polytheism negates the legitimate authority of the Creator and creates shadowy gods without any proof and logic.
This one essential message, common to all three religions throughout human development and history since the time of Adam, remains relevant to all peoples, in terms of their faith, practices and essential ethical values, to this day.
Abraham, represented in the teachings of all the prophets and Messengers, is as relevant in our time as he was in the time of Muhammad. Unfortunately, the rejection of faith and the entertaining of doubts with no firm evidence to support them, or ‘diluting’ the authority of the Creator, is as fashionable in our time as it was in the times of the prophets.
Yet many find Abraham irrelevant, including people from the three monotheistic communities, when comparing the present, in terms of material and scientific developments, to his time. But do we still entertain the questions such as, who are we? Where do we come from? Why are we here? What happens to us once we die? Is there a life after death or a hereafter?
Do we still not approve of the best of human characteristics like truthfulness, goodness and trustworthiness? Do we not disapprove off negative human qualities, like lying, betrayal and slander? God’s teachings, through His prophets and Messengers, confirm both the positive human qualities and negative ones.
As to the second question; was Abraham the first Jew, I find it quite irrational. If he was the first Jew then surely he was the first Arab as well, Ishmael being his eldest son.
The Quran dealt with this question long ago, when it said: ‘Abraham was neither a Jew nor a Christian; but surely someone who was devoutly committed to God and a Muslim (someone who bowed his will to God).
Racially all Arabs and Jews are the children of Abraham. As Abraham came from the land now known as Iraq, one could claim he was of Arabic origin, though I am not quite sure if the people of Iraq at that time had Arab or Persian origins.
However, Islam teaches us look at Abraham in non-racial terms.
Abraham was a prophet and the connecting bond is the spiritual following of his teachings. The Quran says: ‘the closest of people to Abraham are those who followed him (in his teachings) and this prophet (Muhammad) and those who believed (in him)’.
Abraham was all about a total spiritual commitment to God with his continuous endeavours to be upright in his faith. That is why the Quran called him the imam (leader of the spiritual community to God) and an Ummah (nation) in himself.
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