The following excerpt comes from Dr. Khaled Abou El Fadl's article, "Peaceful Jihad." Dr. Khaled is a Professor of Law at the UCLA School of Law. He was recently in Singapore, and Inabah magazine, a publication of Masjid Khadijah, was given permission to publish a number of his articles. (To read the entire article, click on the Inabah button at the top of Masjid Khadijah's website, then click on the Issue 21 icon. The article, in PDF format, is on pp. 18-20.)
I've chosen this particular excerpt because I think Dr. Khaled provides a very good distinction between the concepts of jihad and qital. The concept of jihad is often confused by non-Muslims with what we Muslims call qital, or fighting. Jihad and qital, as Dr. Khaled shows, are quite distinct concepts from each other and jihad, which is a positive value, should not be confused with qital.
I've also included two additional paragraphs to this excerpt because it helps to illustrate some of the limitations that are placed on qital that we Muslims are to follow:
"Jihad is a core principle in Islamic theology; it means to strive, to apply oneself: to struggle, and persevere. In many ways, jihad connotes a strong spiritual and material work ethic in Islam. Piety, knowledge, health, beauty, truth, and justice are not possible without jihad - without sustained and diligent hard work. Therefore, cleansing oneself from vanity and pettiness, pursuing knowledge, curing the ill, feeding the poor, and standing up for truth and justice even at great personal risk are all forms of jihad.
"The Qur'an uses the term jihad to refer to the act of striving to serve the purposes of God on this Earth, which include all the acts mentioned above. Importantly, the Qur'an does not use the word jihad to refer to warfare or fighting; such acts are referred to as qital. While the Qur'an's call to jihad is unconditional and unrestricted, such is not the case for qital. Jihad is a good in and of itself while qital is not. Every reference in the Qur'an to qital is therefore restricted and limited by particular conditions, but exhortations to jihad, like the references to justice or truth, are absolute and unconditional. Consequently, the early Muslims were not allowed to engage inqital until God gave them specific permission to do so. The Qur'an is careful to note that Muslims were given permission to fight because they had become the victims of aggression. Furthermore, the Qur'an instructs Muslims to fight only those who fight them and not to transgress, for God does not approve of aggression.
"In addition, the Qur'an goes on to specify that if the enemy ceases hostilities and seeks peace, Muslims should seek peace as well. Failure to seek peace without just cause is considered arrogant and sinful. In fact, the Qur'an reminds Muslims not to pick fights and not to create enemies, indicating that it is a Divine blessing when one chooses to make peace. God has the power to inspire in the hearts of non-Muslims a desire for peace, and Muslims must treat such a blessing with gratitude and appreciation, not defiance and arrogance.
"In light of this Qur'anic discourse, Muslim jurists debated what would consitute a sufficient and just cause for fighting non-Muslims. Are non-Muslims fought because of their act of disbelief or only becase they pose a physical threat to Muslims? Most jurists concluded that the justification for fighting non-Muslims is directly proportional to the physical threat they pose to Muslims. In other words, if they do not threaten or seek to harm Muslims, then there is no justification for acts of belligerence or warfare. Similarly, relying on precedents set by the Prophet, classical Muslim jurists held that non-combatants - children, women, people of advanced age, monks, hermits, priests, or anyone else who does not seek to or cannot fight Muslims are inviolable and may not be targeted."
October 31, 2005
October 25, 2005
Now if you really want to emulate the Prophet (pbuh)...
Prior to the start of Ramadhan, my ustaz had asked me how many how many years I have fasted, and I said that this would be (is now) my sixth Ramadhan. He replied that I have almost caught up with the Prophet Muhammad (pbuh), who fasted for eight years. (The command for Muslims to fast during Ramadhan is located in verses 2:183-5. According to Maududi, "The greater part of Al-Baqarah was revealed during the first two years of the Holy Prophet's life at Al-Madinah.")
However, if we really wish to emulate the Prophet (pbuh) in his fasting, we need to fast a lot more than just eight Ramadhans. From Saiyid Sulaiman Nadwi's book, "Muhammad, The Ideal Prophet: A Historic, Practical, Perfect Model for Humanity" (translated by Mohiuddin Ahmad), page 101:
"The Prophet commended keeping of fasts throughout the month of Ramadhan. But, in addition to these, he punctuated every week with a fast or two. 'When he took to the keeping of fasts,' says 'Ayesha, 'it appeared as if he would never give them up.' The Prophet forbade his followers to prolong the voluntary fasts beyond a day at a time, but he himself used to fast continuously for days together without even taking anything during the night. If his companions tried to emulate him, he dissuaded them saying: 'Who amongst you is like me? My Lord provideth sustenance to me.' Normally, he kept fast for the whole of two months during Sh'aban and Ramadhan, the 13th, 14th and 15th of each month, the first ten days of Muharram, six days following the 'Id-ul-fitr, and on Mondays and Thursdays in every week. In this manner did the Prophet teach his followers how to keep fasts."
However, if we really wish to emulate the Prophet (pbuh) in his fasting, we need to fast a lot more than just eight Ramadhans. From Saiyid Sulaiman Nadwi's book, "Muhammad, The Ideal Prophet: A Historic, Practical, Perfect Model for Humanity" (translated by Mohiuddin Ahmad), page 101:
"The Prophet commended keeping of fasts throughout the month of Ramadhan. But, in addition to these, he punctuated every week with a fast or two. 'When he took to the keeping of fasts,' says 'Ayesha, 'it appeared as if he would never give them up.' The Prophet forbade his followers to prolong the voluntary fasts beyond a day at a time, but he himself used to fast continuously for days together without even taking anything during the night. If his companions tried to emulate him, he dissuaded them saying: 'Who amongst you is like me? My Lord provideth sustenance to me.' Normally, he kept fast for the whole of two months during Sh'aban and Ramadhan, the 13th, 14th and 15th of each month, the first ten days of Muharram, six days following the 'Id-ul-fitr, and on Mondays and Thursdays in every week. In this manner did the Prophet teach his followers how to keep fasts."
October 19, 2005
'Adi bin Hatim
A few months ago, I purchased Saiyid Sulaiman Nadwi's book, "Muhammad, The Ideal Prophet: A Historic, Practical, Perfect Model for Humanity" (translated by Mohiuddin Ahmad), and had promptly lost it. (Meaning, it had disappeared somewhere in my tiny flat. :) ) The other day, I found the book hidden by some bigger books in one of my bookcases, and I started reading it for the first time. The book, a series of lectures given in India in 1925, has been a great read so far. The following paragraph (from p. 82) is one of the book's many gems. When I first read this paragraph, I gasped (twice) and felt the start of tears forming, I was so touched by the beauty of this passage:
'Adi, the son of Hatim, the famous chief of the tribe of Tay, was still a Christian when he called upon the Prophet in Madina for the second time. He saw, on the one hand, the deference paid to the Prophet by his devoted companions and, on the other, the preparations being made for the holy war. Unable to decide whether Muhammad was a prophet or a king, he was still in two minds when he saw a slave girl coming to seek the Prophet's advice in private. "Come on," he heard the Prophet replying, "I'll go wherever you want." 'Adi at once saw that no king could be so modest and unassuming. He threw away the cross hanging from his neck and embraced Islam."
'Adi, the son of Hatim, the famous chief of the tribe of Tay, was still a Christian when he called upon the Prophet in Madina for the second time. He saw, on the one hand, the deference paid to the Prophet by his devoted companions and, on the other, the preparations being made for the holy war. Unable to decide whether Muhammad was a prophet or a king, he was still in two minds when he saw a slave girl coming to seek the Prophet's advice in private. "Come on," he heard the Prophet replying, "I'll go wherever you want." 'Adi at once saw that no king could be so modest and unassuming. He threw away the cross hanging from his neck and embraced Islam."
October 17, 2005
A Reminder for Ramadhan
A reminder for fellow Muslims about just how good life is for us, even while we fast during this holy month of Ramadhan:
"Abu Talha relates that once he saw the Prophet [pbuh] lying in the mosque. He was, at the time, hungry and restless. Some of his companions, on another occasion, complained of hunger to the Prophet and showed him the slab of stone each had tied to his stomach to mitigate the aching void. They found the Prophet [pbuh] still more famished for he had tied two slabs of stones to his stomach. At times his voice showed that he was starving. Another time, when he had had nothing to eat for quite a few days, he went to see Abu Ayyub Ansari who immediately brought some fresh dates and got some meals cooked for him. Before taking anything brought to him, he sent a bread with some meat to Fatima who had also not taken anything for the last two days."
-- Saiyid Sulaiman Nadwi, "Muhammad, The Ideal Prophet: A Historic, Practical, Perfect Model for Humanity," Translated by Mohiuddin Ahmad, p. 104
"Abu Talha relates that once he saw the Prophet [pbuh] lying in the mosque. He was, at the time, hungry and restless. Some of his companions, on another occasion, complained of hunger to the Prophet and showed him the slab of stone each had tied to his stomach to mitigate the aching void. They found the Prophet [pbuh] still more famished for he had tied two slabs of stones to his stomach. At times his voice showed that he was starving. Another time, when he had had nothing to eat for quite a few days, he went to see Abu Ayyub Ansari who immediately brought some fresh dates and got some meals cooked for him. Before taking anything brought to him, he sent a bread with some meat to Fatima who had also not taken anything for the last two days."
-- Saiyid Sulaiman Nadwi, "Muhammad, The Ideal Prophet: A Historic, Practical, Perfect Model for Humanity," Translated by Mohiuddin Ahmad, p. 104
October 10, 2005
The 9/11 Terrorists and Shirk
The following is a comment I've made on Lost Budgie's blog. I felt that this topic (shirk) was an important one to discuss, both for the education of non-Muslims and to warn any forgetful Muslims not to engage in that most foolish of behavior, one that they would ultimately regret.
Lost Budgie wrote: "So, how about it? In as unequivocal a manner as possible, and with no weasel words, please clearly state that those Muslims who crashed the airplanes on 9/11 were NOT martyrs to Islam and that they are burning in hell."
I had been asked to respond to certain of your comments on this thread and, originally, I was going to do that; however, I then decided not to because I felt your post and comments were just too silly and islamophobic to argue with. Plus, it's Ramadhan and I would rather keep to the theme of the month; namely, practicing self-restraint. Still, this last comment of yours deserves a response, if only to educate you and other non-Muslims on an important point of Islam.
What you've asked us to do, in the above quotation, is - quite simply - extremely sinful behavior. In Arabic, the sin is known as shirk, or the association of others with Allah (swt). This is the one sin Allah (swt) has told us that he will never forgive. The fact of the matter is that we cannot say one way or another whether *anyone* (let alone the 19 highjackers of 9/11) is or will be in heaven or hell. We cannot even say whether a person is in or out of Islam. These decisions are Allah's (swt) alone; we do not have the prerogative, authority nor ability to make such pronouncements. To think that we can is to think that we have some of the powers of Allah (swt), and that is shirk, because we are setting ourselves up as Allah's (swt) equal - and that, of course, can never be. After all, no human being is a god. Astagfirullah!
Lost Budgie wrote: "So, how about it? In as unequivocal a manner as possible, and with no weasel words, please clearly state that those Muslims who crashed the airplanes on 9/11 were NOT martyrs to Islam and that they are burning in hell."
I had been asked to respond to certain of your comments on this thread and, originally, I was going to do that; however, I then decided not to because I felt your post and comments were just too silly and islamophobic to argue with. Plus, it's Ramadhan and I would rather keep to the theme of the month; namely, practicing self-restraint. Still, this last comment of yours deserves a response, if only to educate you and other non-Muslims on an important point of Islam.
What you've asked us to do, in the above quotation, is - quite simply - extremely sinful behavior. In Arabic, the sin is known as shirk, or the association of others with Allah (swt). This is the one sin Allah (swt) has told us that he will never forgive. The fact of the matter is that we cannot say one way or another whether *anyone* (let alone the 19 highjackers of 9/11) is or will be in heaven or hell. We cannot even say whether a person is in or out of Islam. These decisions are Allah's (swt) alone; we do not have the prerogative, authority nor ability to make such pronouncements. To think that we can is to think that we have some of the powers of Allah (swt), and that is shirk, because we are setting ourselves up as Allah's (swt) equal - and that, of course, can never be. After all, no human being is a god. Astagfirullah!
October 05, 2005
Study: Unwed Mothers 'Tend to Not Marry Well'
In Islam, zina, or sexual intercourse between a man and woman who are not married to each other, is strictly forbidden. Of course, in Western society today, the sin of zina is rampant; however, the following news item may be of interest. Published by livescience.com, a recently published study shows some of the negative consequences for women who conceive children after having committed zina:
Women who have children out of wedlock are about 30 percent less likely to get married than childless single women, according to a new study.
When unwed mothers do marry, they are more likely to land husbands who are significantly older and less educated than those of women who don't have children.
"It's more difficult for unwed mothers to get married, and if they do, they tend to not marry well," said Zhenchao Qian, associate professor of sociology at Ohio State University.
More than a third of female-headed families with children live in poverty compared to only 6 percent of married couples with children, Qian said. Marriage may not help unwed mothers economically, however, because their partners tend to lack education and are less likely to have opportunities for good-paying jobs.
The study drew from data collected in the Current Population Survey between 1980 and 1995. The sample included 102,722 women aged 18 to 34.
Their results are detailed in the current issue of the journal Social Forces.
(Emphasis mine.)
One more reason to follow Islam!
Women who have children out of wedlock are about 30 percent less likely to get married than childless single women, according to a new study.
When unwed mothers do marry, they are more likely to land husbands who are significantly older and less educated than those of women who don't have children.
"It's more difficult for unwed mothers to get married, and if they do, they tend to not marry well," said Zhenchao Qian, associate professor of sociology at Ohio State University.
More than a third of female-headed families with children live in poverty compared to only 6 percent of married couples with children, Qian said. Marriage may not help unwed mothers economically, however, because their partners tend to lack education and are less likely to have opportunities for good-paying jobs.
The study drew from data collected in the Current Population Survey between 1980 and 1995. The sample included 102,722 women aged 18 to 34.
Their results are detailed in the current issue of the journal Social Forces.
(Emphasis mine.)
One more reason to follow Islam!
September 26, 2005
The 114th Basmallah
I've been meaning to write about this. A few weeks ago, after taisir class, the ustazah pointed out to Milady and I a little gem in the Qur'an, an ayat that is hidden in plain sight. I was so excited at learning about this ayat that I could hardly go to sleep that night. Anyhoo...
As Muslims, we know that the Qur'an has 114 suwar (pl. of surah) and that there are 113 basmallah, the only surah not having a basmallah being the ninth (At-Taubah, Repentance). However, my ustazah asked, did you know that there is a 114th basmallah in the Qur'an? And there is:
"It is from Solomon, and is (as follows): 'In the name of Allah, Most Gracious, Most Merciful: (27:30)
I've been thinking about this verse since I heard about the connection (114 suwar, 114 basmallah). Obviously it could be "coincidence" that there is a 114th basmallah to make up for the one missing at the beginning of At-Taubah... But I've come not to believe in "coincidences" when it comes to the Qur'an. The Qur'an is far too subtle a work to be governed by mere coincidence. This to me is a sign (ayat) from Allah (swt) that shows once more the divine authorship of the Qur'an.
Alhamdulillah!
As Muslims, we know that the Qur'an has 114 suwar (pl. of surah) and that there are 113 basmallah, the only surah not having a basmallah being the ninth (At-Taubah, Repentance). However, my ustazah asked, did you know that there is a 114th basmallah in the Qur'an? And there is:
"It is from Solomon, and is (as follows): 'In the name of Allah, Most Gracious, Most Merciful: (27:30)
I've been thinking about this verse since I heard about the connection (114 suwar, 114 basmallah). Obviously it could be "coincidence" that there is a 114th basmallah to make up for the one missing at the beginning of At-Taubah... But I've come not to believe in "coincidences" when it comes to the Qur'an. The Qur'an is far too subtle a work to be governed by mere coincidence. This to me is a sign (ayat) from Allah (swt) that shows once more the divine authorship of the Qur'an.
Alhamdulillah!
September 23, 2005
The problem isn't Islam, it's the extremist Muslims
Excerpts from a good article, touching on some of the topics that Lost Budgie and I were discussing earlier in the week. By Nancy El-Gindy.
"Why is it that Islam is always brought into question when a small minority of Muslims actually commits crimes of aggression? Why is it assumed that Islam itself is actually driving these murderers to such levels of hatred and ignorance? Islamic terrorism has no roots in the religion itself; rather it grows out of individuals' own interpretation of it, personal intolerance and hate, and in some cases, perhaps even insanity."
...
"If enough people read the teachings of Islam they would understand that it promotes tolerance, patience, kindness and understanding toward both Muslims and non-Muslims. The killing of innocents has been and always will be a major sin, as in any other religion or belief system. Some religious leaders, however, take liberties in interpreting certain verses of the Koran or sayings of the Prophet Mohammad, taking them out of context to suit their own political agendas, and sometimes managing to brainwash others with false promises of paradise in the afterlife. Islam itself does not sponsor or condone the terrorist acts of Muslims, and thus should not be held responsible for them.
"Islam is not uncivilized, outdated or intolerant; it is people who promote radical, unconventional beliefs and practices of Islam. Reforming Islam itself is not going to solve the problem of terrorism perpetrated by extremists, because no matter how much theology and doctrine change, people themselves probably will not. Reinterpreting holy texts would fail, first because of the widespread and strong opposition it would receive, and second because extremists will always manage to find something in the texts of Islam that they can twist to fit their agendas.
"Unfortunately, it seems that in all societies there exists a minority of narrow-minded fanatics. For example, Christianity is widely seen as a moderate religion which promotes peace, and is what it is today because of many periods of reformation, schism, and soul-searching. However, there are still groups of people all over the world who promote extreme views in its name, for instance the once powerful Ku Klux Klan, a self-proclaimed Christian organization. What changed was not the religion, nor interpretations of core religious texts; rather, popular support for the organization eroded as the hearts and minds of the population at large turned against bigotry and discrimination of all kinds, thanks in large part to the civil rights movement in the United States.
"Mindsets are the problem, not what is written in Islam's holy texts. Altering this state of mind should be the focus of intellectual efforts to end terrorism, not modifying or reforming Islam.
"What gives rise then, to this unfortunate and misplaced perception? Simple lack of knowledge about Islam. There is a vital need to raise the awareness in Western countries on some simple facts about Islam. The states of the Middle East and the Muslim world should do much more in terms of public diplomacy. Their current utter lack of the most basic public relations skills is one of the biggest reasons the teachings of Islam are hardly known, much less properly understood, in the West. Western journalists and analysts often know no more than their audiences, making it difficult, if not impossible, for them to put events in the Middle East and acts of terrorism in their proper context.
"Credible intellectual and religious figures should also make more efforts to reach out to national and local media in the West. Scholars, sheikhs and other religious figures should swallow their pride and pay special attention to more conservative media outlets such as the Fox News Network, often criticized for its bias, to reach those sectors of the American population that tend to be unthinkingly anti-Islam. They will need to have a strong grounding in Western history and politics so they can help define for Western audiences the difference between Islamic principles on the one hand, and the actions of a few on the other, in terms they will understand. And they should not let Westerners forget that dangerous, extremist movements claiming to draw on religion have existed in the West as well."
"Why is it that Islam is always brought into question when a small minority of Muslims actually commits crimes of aggression? Why is it assumed that Islam itself is actually driving these murderers to such levels of hatred and ignorance? Islamic terrorism has no roots in the religion itself; rather it grows out of individuals' own interpretation of it, personal intolerance and hate, and in some cases, perhaps even insanity."
...
"If enough people read the teachings of Islam they would understand that it promotes tolerance, patience, kindness and understanding toward both Muslims and non-Muslims. The killing of innocents has been and always will be a major sin, as in any other religion or belief system. Some religious leaders, however, take liberties in interpreting certain verses of the Koran or sayings of the Prophet Mohammad, taking them out of context to suit their own political agendas, and sometimes managing to brainwash others with false promises of paradise in the afterlife. Islam itself does not sponsor or condone the terrorist acts of Muslims, and thus should not be held responsible for them.
"Islam is not uncivilized, outdated or intolerant; it is people who promote radical, unconventional beliefs and practices of Islam. Reforming Islam itself is not going to solve the problem of terrorism perpetrated by extremists, because no matter how much theology and doctrine change, people themselves probably will not. Reinterpreting holy texts would fail, first because of the widespread and strong opposition it would receive, and second because extremists will always manage to find something in the texts of Islam that they can twist to fit their agendas.
"Unfortunately, it seems that in all societies there exists a minority of narrow-minded fanatics. For example, Christianity is widely seen as a moderate religion which promotes peace, and is what it is today because of many periods of reformation, schism, and soul-searching. However, there are still groups of people all over the world who promote extreme views in its name, for instance the once powerful Ku Klux Klan, a self-proclaimed Christian organization. What changed was not the religion, nor interpretations of core religious texts; rather, popular support for the organization eroded as the hearts and minds of the population at large turned against bigotry and discrimination of all kinds, thanks in large part to the civil rights movement in the United States.
"Mindsets are the problem, not what is written in Islam's holy texts. Altering this state of mind should be the focus of intellectual efforts to end terrorism, not modifying or reforming Islam.
"What gives rise then, to this unfortunate and misplaced perception? Simple lack of knowledge about Islam. There is a vital need to raise the awareness in Western countries on some simple facts about Islam. The states of the Middle East and the Muslim world should do much more in terms of public diplomacy. Their current utter lack of the most basic public relations skills is one of the biggest reasons the teachings of Islam are hardly known, much less properly understood, in the West. Western journalists and analysts often know no more than their audiences, making it difficult, if not impossible, for them to put events in the Middle East and acts of terrorism in their proper context.
"Credible intellectual and religious figures should also make more efforts to reach out to national and local media in the West. Scholars, sheikhs and other religious figures should swallow their pride and pay special attention to more conservative media outlets such as the Fox News Network, often criticized for its bias, to reach those sectors of the American population that tend to be unthinkingly anti-Islam. They will need to have a strong grounding in Western history and politics so they can help define for Western audiences the difference between Islamic principles on the one hand, and the actions of a few on the other, in terms they will understand. And they should not let Westerners forget that dangerous, extremist movements claiming to draw on religion have existed in the West as well."
Does Islam require 4 witnesses for rape victims?
MENJ has a nice, concise refutation of the assertion that Muslim women who were raped require four witnesses. Check it out.
September 19, 2005
Response to Steve regarding Sania Mirza
This is a response I made to "Steve" regarding my Sania Mirza post on my main blog. I've decided to post my response here, in addition to the main blog, as I thought my comments might be helpful for those who are interested in learning about Islam.
Steve wrote: "I think a reasonable person can debate what kind of clothing is acceptable under Islam. I know dozens of Muslims who ruitinely wear shorts and skirts, and at the same time affirm most of the basic principles of Islam."
Those shorts-and-skirts Muslims must be young. :) Yeah, I've heard of cases up in Malaysia where a young woman might go out in public wearing something skimpy but also wearing a hijab. Go figure. Still, there are clearly defined dress codes for both Muslim men and women. Those women who wear the shorts and skirts are not following the dress code. While they may "affirm most of the basic principles of Islam," Islam is not a "pick and choose," cafeteria-style religion. Muslims should (ideally) follow all aspects of Islam as much of the time as possible. As my wife would say, "We strive to be better Muslims."
"That being said, whats at issue is whether or not the actions of this tennis player is worthy of a 'fatwa.'"
A fatwa in and of itself is merely an opinion, and does not necessarily have to be obeyed. Most people who ask for a fatwa normally ask for themselves (i.e., they have a particular situation they would like resolved, and they are looking for guidance in the form of a fatwa). That someone asks, "What about the type of clothing a female tennis player wears in public, like Sania Mirza?" seems a little odd, but is still not out of the realm of the ordinary. In that regard, Ms. Sania is worthy of a fatwa, as is any other Muslim in the world.
"I completely agree that an Islamic council should be more worried about things like Wahhabism or the Mujahadeen than tennis attire."
In all honesty, the vast majority of fatawa that are issued deal with very mundane, daily life issues. There's nothing wrong with an Islamic council dealing with the bigger issues (many Muslims wish they would), but most of their work deals with very small issues.
"However, it is the position of some Islamic scholars that if the purpose of rules and regulations regarding attire is to not attract attention to ones self, then covering up in conditions such as western society and or tennis courts might actually defeat the intended purpose of such modesty..."
Possibly, but... The purpose of the dress code, of course, is for modesty; it's not necessarily to not attract attention to one's self. While a pro female tennis player might attract attention initially by, say, wearing a sweat suit instead of a skirt and blouse, don't you think the fuss might die down fairly quickly (within a year's time at the most)? Is women's beach volleyball popular because we value the women as athletes...or because they wear bikinis? Was Anna Kournikova as popular as she was because of her tennis skills (her having never won a Grand Slam tournament) or because of her looks?
Steve wrote: "I think a reasonable person can debate what kind of clothing is acceptable under Islam. I know dozens of Muslims who ruitinely wear shorts and skirts, and at the same time affirm most of the basic principles of Islam."
Those shorts-and-skirts Muslims must be young. :) Yeah, I've heard of cases up in Malaysia where a young woman might go out in public wearing something skimpy but also wearing a hijab. Go figure. Still, there are clearly defined dress codes for both Muslim men and women. Those women who wear the shorts and skirts are not following the dress code. While they may "affirm most of the basic principles of Islam," Islam is not a "pick and choose," cafeteria-style religion. Muslims should (ideally) follow all aspects of Islam as much of the time as possible. As my wife would say, "We strive to be better Muslims."
"That being said, whats at issue is whether or not the actions of this tennis player is worthy of a 'fatwa.'"
A fatwa in and of itself is merely an opinion, and does not necessarily have to be obeyed. Most people who ask for a fatwa normally ask for themselves (i.e., they have a particular situation they would like resolved, and they are looking for guidance in the form of a fatwa). That someone asks, "What about the type of clothing a female tennis player wears in public, like Sania Mirza?" seems a little odd, but is still not out of the realm of the ordinary. In that regard, Ms. Sania is worthy of a fatwa, as is any other Muslim in the world.
"I completely agree that an Islamic council should be more worried about things like Wahhabism or the Mujahadeen than tennis attire."
In all honesty, the vast majority of fatawa that are issued deal with very mundane, daily life issues. There's nothing wrong with an Islamic council dealing with the bigger issues (many Muslims wish they would), but most of their work deals with very small issues.
"However, it is the position of some Islamic scholars that if the purpose of rules and regulations regarding attire is to not attract attention to ones self, then covering up in conditions such as western society and or tennis courts might actually defeat the intended purpose of such modesty..."
Possibly, but... The purpose of the dress code, of course, is for modesty; it's not necessarily to not attract attention to one's self. While a pro female tennis player might attract attention initially by, say, wearing a sweat suit instead of a skirt and blouse, don't you think the fuss might die down fairly quickly (within a year's time at the most)? Is women's beach volleyball popular because we value the women as athletes...or because they wear bikinis? Was Anna Kournikova as popular as she was because of her tennis skills (her having never won a Grand Slam tournament) or because of her looks?
September 16, 2005
Some more comments regarding apostasy...
This is more of a conversation I have had regarding the topic of apostasy. The Non-Muslim Lost Budgie appears to be the type of Christian who assumes that Muslims would convert in droves to Christianity if only they didn't fear being executed by other Muslims for apostasy. In fact, I believe Ann's comments (mentioned and linked at the very end of this post) are quite true.
Lost Budgie wrote: "Unfortunately, many Islamic scholars do not share your interpretation of Islamic scriptures and laws."
And many do. Read my last post [referring to what I have posted in my last entry on this blog].
"Whether apostates are killed by countries or individuals, the killings perfectly illustrate that this interpretation of Islam is held by many of the faith."
Many people of all faiths will have different interpretations regarding their religions. Some interpretations are held in ignorance; others are held as a result of correct study. Christians and Jews all supposedly follow the Ten Commandments, but that doesn't mean that they obey them (particularly the sixth).
"(For a tiny sample of what can be found on the web, click here for the photos and names of ten Iranian women who were all hung together for apostasy in 1983. Many since that time, of course. This was just a busy day.)"
Personally, I don't agree that these women were apostates; I believe they were murdered for following a different religion (their murders I condemn). If you want to argue that Baha'i's are Muslims (and thus apostates), then you're following a Shi'a perspective, which I don't think many people around the world (including Sunni Muslims) would agree with.
"References? Well, let’s start with Abul Ala Mawdudi and his book “The Punishment of the Apostate according to Islamic Law”. An English translation can be found here.
"Mr. Mawdudi was, of course, a founding father of Pakistan and has been described as 'the most widely read Muslim author of the 20th Century, contributing immensely to the contemporary resurgence of Islamic ideas, feelings and activity all over the world.'"
This is one person's view on the topic and, as such, doesn't carry much weight within the Islamic community. Even if Mawdudi's work is accepted within one of the madhab, that doesn't necessarily mean that any of the other madhahab would also accept it.
"Mr. Mawdudi also provided the introduction to A. Yusuf Ali’s 'The Holy Qur’an, Translation and Commentary'."
Not in any of the three volumes my wife and I have of Yusuf Ali's translation (including original version and revised). Not that, even if Mawdudi's introduction appears in some limited edition printings of Yusuf Ali's translation, would his work make a speck of difference.
"On the web today, you can find many Islamic websites that agree with the position that apostates should be killed. Try here or here to start."
You do know that you can't always trust what you read on the Internet, right? :) Why are you bringing up non-scholarly works?
"So JD…. you disagree with Mr. Mawdudi and others who hold the position that both the Koran and Hadith command (ie: COMMAND, not “recommend”) the execution of Muslim apostates."
You obviously didn't read my earlier post or the article I linked to. The Qur'an forbids the execution of apostates. The one hadith that supposedly forms the basis for the execution of apostates is, in fact, ignored for the imposition of a death penalty for apostates. As the article I linked to pointed out, "The Shari`ah has not fixed any punishment for apostasy." Just because other people may think differently doesn't mean that they're correct or that their thoughts supersede the Qur'an.
"Respectfully, I point out that the disagreement on this issue between Muslims of good faith well illustrates the problem confronting modern-moderate Muslims as they try to reconcile the foundations of Islam with contemporary living."
You crack me up. If you think that Muslims are struggling with some sort of "reconciliation" between Islam and contemporary life, then you obviously don't know Muslims very well. We live within the contemporary world very well, thank you very much.
In the meantime, this entire conversation about Muslim apostasy is largely moot for the most part. It rarely happens. As another Muslim on another blog recently wrote on this topic: "To be honest, this [contemporary apostasy] is not something that really comes up often. The missionaries would have you believe that this is because converts would be killed, as if masses of Muslims are yearning to be Christian, but they’re afraid. In fact, they have a very hard time converting Muslims, and when they occasionally do, it’s Muslims who are not very knowledgeable about Islam in the first place." (Source)
Lost Budgie wrote: "Unfortunately, many Islamic scholars do not share your interpretation of Islamic scriptures and laws."
And many do. Read my last post [referring to what I have posted in my last entry on this blog].
"Whether apostates are killed by countries or individuals, the killings perfectly illustrate that this interpretation of Islam is held by many of the faith."
Many people of all faiths will have different interpretations regarding their religions. Some interpretations are held in ignorance; others are held as a result of correct study. Christians and Jews all supposedly follow the Ten Commandments, but that doesn't mean that they obey them (particularly the sixth).
"(For a tiny sample of what can be found on the web, click here for the photos and names of ten Iranian women who were all hung together for apostasy in 1983. Many since that time, of course. This was just a busy day.)"
Personally, I don't agree that these women were apostates; I believe they were murdered for following a different religion (their murders I condemn). If you want to argue that Baha'i's are Muslims (and thus apostates), then you're following a Shi'a perspective, which I don't think many people around the world (including Sunni Muslims) would agree with.
"References? Well, let’s start with Abul Ala Mawdudi and his book “The Punishment of the Apostate according to Islamic Law”. An English translation can be found here.
"Mr. Mawdudi was, of course, a founding father of Pakistan and has been described as 'the most widely read Muslim author of the 20th Century, contributing immensely to the contemporary resurgence of Islamic ideas, feelings and activity all over the world.'"
This is one person's view on the topic and, as such, doesn't carry much weight within the Islamic community. Even if Mawdudi's work is accepted within one of the madhab, that doesn't necessarily mean that any of the other madhahab would also accept it.
"Mr. Mawdudi also provided the introduction to A. Yusuf Ali’s 'The Holy Qur’an, Translation and Commentary'."
Not in any of the three volumes my wife and I have of Yusuf Ali's translation (including original version and revised). Not that, even if Mawdudi's introduction appears in some limited edition printings of Yusuf Ali's translation, would his work make a speck of difference.
"On the web today, you can find many Islamic websites that agree with the position that apostates should be killed. Try here or here to start."
You do know that you can't always trust what you read on the Internet, right? :) Why are you bringing up non-scholarly works?
"So JD…. you disagree with Mr. Mawdudi and others who hold the position that both the Koran and Hadith command (ie: COMMAND, not “recommend”) the execution of Muslim apostates."
You obviously didn't read my earlier post or the article I linked to. The Qur'an forbids the execution of apostates. The one hadith that supposedly forms the basis for the execution of apostates is, in fact, ignored for the imposition of a death penalty for apostates. As the article I linked to pointed out, "The Shari`ah has not fixed any punishment for apostasy." Just because other people may think differently doesn't mean that they're correct or that their thoughts supersede the Qur'an.
"Respectfully, I point out that the disagreement on this issue between Muslims of good faith well illustrates the problem confronting modern-moderate Muslims as they try to reconcile the foundations of Islam with contemporary living."
You crack me up. If you think that Muslims are struggling with some sort of "reconciliation" between Islam and contemporary life, then you obviously don't know Muslims very well. We live within the contemporary world very well, thank you very much.
In the meantime, this entire conversation about Muslim apostasy is largely moot for the most part. It rarely happens. As another Muslim on another blog recently wrote on this topic: "To be honest, this [contemporary apostasy] is not something that really comes up often. The missionaries would have you believe that this is because converts would be killed, as if masses of Muslims are yearning to be Christian, but they’re afraid. In fact, they have a very hard time converting Muslims, and when they occasionally do, it’s Muslims who are not very knowledgeable about Islam in the first place." (Source)
September 15, 2005
Apostasy
Safiyyah's got another comment from a non-Muslim visitor (the so-called "insta-expert," who thinks they understand Islam after reading what are undoubtedly anti-Muslim propoganda). Anyhoo... Today's comment was, “For instance… The Koran says that Muslims who convert to another religion must be killed. A modern-moderate Muslim has difficulty arguing against this, for to deny this is to deny the correctness of the Koran, or to admit that passages have, what, expired?”
The problem with this person's comment, of course, is that nowhere in the Qur'an is it said that apostates are to be killed. In fact, it's just the opposite. Allah (swt) tells us that we humans are to leave apostates alone, that not only shall Allah (swt) “punish them with a grievous penalty in this life and in the Hereafter” (9:74), but that Allah (swt) alone will punish them.
“And leave Me (alone to deal with) those in possession of the good things of life, who (yet) deny the Truth; and bear with them for a little while. With Us are Fetters (to bind them), and a Fire (to burn them), And a Food that chokes, and a Penalty Grievous.” (73:11-3)
Muslims have no problem in arguing against the false notion that apostates must be killed. A number of Muslim scholars have argued thus:
“A number of Islamic scholars from past centuries, Ibrahim al-Naka’I, Sufyan al-Thawri, Shams al-Din al-Sarakhsi, Abul Walid al-Baji and Ibn Taymiyyah, have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Mohammed Sayed Tantawi have concurred.” (Source)
The problem with this person's comment, of course, is that nowhere in the Qur'an is it said that apostates are to be killed. In fact, it's just the opposite. Allah (swt) tells us that we humans are to leave apostates alone, that not only shall Allah (swt) “punish them with a grievous penalty in this life and in the Hereafter” (9:74), but that Allah (swt) alone will punish them.
“And leave Me (alone to deal with) those in possession of the good things of life, who (yet) deny the Truth; and bear with them for a little while. With Us are Fetters (to bind them), and a Fire (to burn them), And a Food that chokes, and a Penalty Grievous.” (73:11-3)
Muslims have no problem in arguing against the false notion that apostates must be killed. A number of Muslim scholars have argued thus:
“A number of Islamic scholars from past centuries, Ibrahim al-Naka’I, Sufyan al-Thawri, Shams al-Din al-Sarakhsi, Abul Walid al-Baji and Ibn Taymiyyah, have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Mohammed Sayed Tantawi have concurred.” (Source)
September 14, 2005
Separate Entrances
A non-Muslim visitor to Safiyyah's blog (SAFspace) questioned why mosques had separate entrances for men and women. The answer is simple, really. The women's entrance leads to the women's bathroom. Everyone, male and female, must wash themselves prior to prayer. (These are ritual ablutions, known as wudu.) The separate entrances not only allow both sexes the privacy they need; they also allow men and women not to come into contact with each other prior to prayer. In one Islamic school of thought, the Shafi'i, any man and woman who touch each other, even accidentally, after doing wudu but prior to prayer, must both do wudu again. So the separate entrances minimize any potential contact. Finally, having separate entrances to the prayer hall allows men and women to begin focusing on the activity at hand - prayer (salat) - instead of focusing on each other. For Muslims, salat is something Muslims take seriously. One's concentration must be on Allah (swt), not the opposite sex.
September 07, 2005
Islam and same-sex marriages
Someone has come to my blog looking for a response to the topic, "Islam and same-sex marriages." Not knowing what this person was looking for exactly, I assume he or she was wondering whether a same-sex marriage is allowable (halal) in Islam. The answer, of course, is "no." Homosexuality by itself is haram (forbidden) in Islam, so we would not condone a same-sex marriage either. This does not mean that two people of the same sex could not live together (e.g., such as roommates), but homosexual activity (whether male or female) would not be permitted between them (this being a major sin), and their marriage by civil authorities would not be recognized by the Muslim community.
Should the gay community feel that Muslims are treating gays harshly by not allowing homosexuality, they should also remember that for Muslim heterosexual couples, pre-marital sex is also not allowed within Islam (this being known as zina or adultery, with its own severe punishments), nor are couples allowed to live together prior to marriage.
Should the gay community feel that Muslims are treating gays harshly by not allowing homosexuality, they should also remember that for Muslim heterosexual couples, pre-marital sex is also not allowed within Islam (this being known as zina or adultery, with its own severe punishments), nor are couples allowed to live together prior to marriage.
August 26, 2005
The Five Necessities of Shariah
anonymous wrote: "The 5 necessities that Islamic Shariah (laws) has come to protect are life, intellect, offsprings, wealth (i.e. private, public, and natural wealth/resources), and religion itself..."
This is correct except for the order. Anonymous has listed it in order 2-3-4-5-1. Religion is first.
This is correct except for the order. Anonymous has listed it in order 2-3-4-5-1. Religion is first.
August 23, 2005
Muslim Inventions
In the past couple weeks, I had made the occasional comment on Yusuf Smith's Indigo Jo Blogs; however, yesterday, I noticed that one of my recent comments had been deleted. Why, I don't know. In my opinion, the comment was rather innocuous; however, I respect Brother Yusuf's right to censor comments made on his blog. I, of course, also reserve that right, which I've exercised several times in the past on my own blogs. Regardless, I've decided to post my comments to his blog here on my own blogs, where he cannot censor me for what appears to be arbitrary reasons.
The comment that was deleted was in response to the following question: "What have Muslims invented in the last 500 years?" The writer in question asserts that Muslims have done absolutely nothing inventive in the past 500 years, which, of course, is a rather stupid and easily refutable assertion. For example, I had posted in my deleted comment a link to the Granted Patents webpage at the General Directorate of Patents - King Abdulaziz City for Science & Technology website. The page is in Arabic, however. Today, while "googling" for the KACST website, I also came across a US government webpage that categorizes by technology class all of the patents made in Saudi Arabia between 1999 and 2003.
My point in choosing Saudi Arabia for this refutation was merely to show one Muslim country's efforts in creating intellectual capital (in this case, in the form of patents). Obviously, this one country is not the entire Muslim world, but it is sufficient enough to disprove the writer's original assertion.
The comment that was deleted was in response to the following question: "What have Muslims invented in the last 500 years?" The writer in question asserts that Muslims have done absolutely nothing inventive in the past 500 years, which, of course, is a rather stupid and easily refutable assertion. For example, I had posted in my deleted comment a link to the Granted Patents webpage at the General Directorate of Patents - King Abdulaziz City for Science & Technology website. The page is in Arabic, however. Today, while "googling" for the KACST website, I also came across a US government webpage that categorizes by technology class all of the patents made in Saudi Arabia between 1999 and 2003.
My point in choosing Saudi Arabia for this refutation was merely to show one Muslim country's efforts in creating intellectual capital (in this case, in the form of patents). Obviously, this one country is not the entire Muslim world, but it is sufficient enough to disprove the writer's original assertion.
August 18, 2005
Aishah
Over at Indigo Jo Blogs, there's the oft-repeated argument over Aishah's age when she was married to the Prophet Muhammad (pbuh). Instead of replying there (because the following is so lengthy), I'm posting this response here, and will link the response over in the comments section of IJB's thread.
This particular response is not mine, but was written by a woman whose nick was Ruqaiyyah. The post was taken from Beliefnet (where I used to be a regular), and was originally written on 24 April 2001.<>
Dear Cassian, AAWR. This will probably be one of the most difficult replies I have to write in this dialogue, because there is so much that needs to be said. You have done a great deal of research, and have pointed out various references, but at the same time, every single point you raise in my opinion you have gained the wrong interpretation.
But let us start at the beginning with the facts; yes, the Prophet (pbuh) was over
(
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My own conclusion is that she was born in
So, my first part of my answer is that the whole business of Aishah's age is debatable. I have a booklet on the subject, if you are interested, published by IPCI in Birmingham.
The second part of my answer is to consider the thorny issue of pedophilia. There is all the difference in the world by adult men committing indecent sexual acts on small children, and the issue of love (which might not even be a physical thing at all) between an adult and a child. The Prophet (pbuh) was well known for his great love for children, but certainly with no sexual content to it whatsoever. He had many children himself, the four girls surviving and two sons dying, at which he adopted his four-year old cousin Ali and brought him up and also adopted a
At the same time, we have to realize that the culture was very different; the usual age for a girl's marriage was once she reached puberty and her periods commenced, thus making her technically 'adult'; it was the same for Jewish people - and we might observe how the Virgin Mary was presumably only
Another aspect I would like you to consider is the very deep love that can exist between an older person and a tiny child. I cannot be the only grandma to whom a little grandson has seriously declared that he loves me, and will marry me when he grows up. I love him, too, more than any other human being. But you will have to take my word when I say there is no question of any pedophilia involved. You will also have to take my word when I tell you that when I was
So, I have to conclude that the love between the Prophet (pbuh) and his best friend's daughter - whom he knew from her birth - was not pedophilic at all, but a very sincere and deep mutual love. The fact that he may have engaged her at the age of
The fact that the Prophet (pbuh) dreamed about Aishah is nothing suspicious - there was no suggestion whatsoever in the hadith that the dream was of a sexual nature, just that they were destined to marry. So, to get back to your opening paragraph, yes - it was all normal.
August 09, 2005
Overcoming the Islamic Fear Factor
The following article comes from the Wichita Eagle. I had originally thought about posting it to my regular blog, Dunner's, but I decided instead to post it here because I think it makes for a good Learn About Islam-type piece.
There is one paragraph that I have personally modified. The author made the suggestion that to contact a certain person at the Islamic Society of Wichita for more information on classes about Islam. However, in the interest of a wider audience, I have rewritten that paragraph. It begins with "Contact your local mosque..." and is in italics, so you shouldn't be able to miss it. :)
All it the fear factor: Muslims and terrorists. The two go together in many people's minds, and little if any distinction is made between fanaticism and faith.
Before you give in to fear, ask yourself: How much do I know about the religion of Islam? When I hear the word Muslim, do I immediately think only of terrorists?
Regardless of your preconceptions -- or misconceptions -- are you willing to learn more about the religion of more than 1 billion people?
First, take this six-question quiz to give yourself a baseline for learning:
1. True or false: Most Muslims are Arabs.
2. True or false: The ultimate meaning of worship for Muslims is observing the five pillars of Islam: profession of faith in Allah, performance of prayers five times a day, fasting, giving to charity and pilgrimage to Mecca.
3. Jihad means:
A. Struggle to live a perfect life
B. Struggle to defend Islam
C. Struggle to convey the message of Islam
D. All of the above
4. Only a government, through its Islamic leaders (caliph or imam), can call for a holy war. Which of the following rules for waging such a war does NOT apply:
A. Do not kill children or women.
B. If a fighter turns his back, do not kill him.
C. Take action against an enemy before he attacks.
D. Fight on behalf of religious freedom.
5. True or false: Marriage in Islam is a social contract that requires the consent of both parties.
6. True or false: Islam, Judaism and Christianity all believe in the coming of a Messiah.
Here are the answers, according to several authoritative sources:
1. Most Muslims are Arabs. False. Of the 1.2 billion Muslims in the world, about 20 percent are Arabs.
2. False. Worship is everything that a person does to submit to Allah. The five pillars are part of that broader and all-inclusive understanding of worship.
3. Jihad means: D. All of the meanings of struggle, including to live a perfect life, to defend Islam and to convey the message of Islam.
4. The following rule for waging a holy war does NOT apply: C. Take action against an enemy before he attacks. The Quran enjoins Muslims: "Fight for the sake of Allah those that fight against you, but do not attack them first. Allah does not love aggressors" (2:190).
5. True. Neither bride nor groom can be forced into a marriage.
6. True. Beliefs differ, but all three religions teach about a Messiah (or Mahdi in Islam).
If you got all six correct, you've made a good start in learning about Islam. But there's more to do.
Centuries of fear and suspicion -- between Jews, Christians and Muslims -- make the task daunting. And a post-9/11 world has only intensified those fears.
Moreover, it doesn't help that our interlocking histories (Judaism, Christianity and Islam) have spawned intolerance and suspicion of one another. No religion is guiltless.
Fueling the greater angst among non-Muslims today is a belief that Islam is only a religion of violence. That's why it's important to learn about the religion. Here are some ways to begin:
• Read such books as What Everyone Needs to Know About Islam by John Esposito (Oxford University Press); Silent No More: Confronting America's False Images of Islam by Paul Findley (Amana Books); Terror and Suicide Attacks: An Islamic Perspective edited by Ergun Capan (Light Inc.).
• Attend classes that provide an overview of Islam. Contact your local mosque for more information. Many mosques frequently have classes about Islam for new converts and non-Muslims who are interested in the religion and the Muslim way of life. Look in your local Yellow Pages for the telephone number of the mosque nearest you.
• Raise the hard questions you have about Islam with Muslim leaders. All of us are challenged to explain, as best we can, the seeming inconsistencies, contradictions and mysteries of our faith. Don't be afraid to ask.
"Truth and love are one and the same," wrote then-Cardinal Joseph Ratzinger. "This affirmation -- if we grasp its full import -- is the greatest guarantee of tolerance, of a relationship with the truth, whose only weapon is itself and thus is love."
Although differences will always remain among people who don't share the same faith, learning from one another can break down walls that separate.
And in the end, that can go a long way in reducing the fear factor and increasing mutual understanding and respect.
Reach Tom Schaefer at 268-6586 or by e-mail at tschaefer@wichitaeagle.com
There is one paragraph that I have personally modified. The author made the suggestion that to contact a certain person at the Islamic Society of Wichita for more information on classes about Islam. However, in the interest of a wider audience, I have rewritten that paragraph. It begins with "Contact your local mosque..." and is in italics, so you shouldn't be able to miss it. :)
All it the fear factor: Muslims and terrorists. The two go together in many people's minds, and little if any distinction is made between fanaticism and faith.
Before you give in to fear, ask yourself: How much do I know about the religion of Islam? When I hear the word Muslim, do I immediately think only of terrorists?
Regardless of your preconceptions -- or misconceptions -- are you willing to learn more about the religion of more than 1 billion people?
First, take this six-question quiz to give yourself a baseline for learning:
1. True or false: Most Muslims are Arabs.
2. True or false: The ultimate meaning of worship for Muslims is observing the five pillars of Islam: profession of faith in Allah, performance of prayers five times a day, fasting, giving to charity and pilgrimage to Mecca.
3. Jihad means:
A. Struggle to live a perfect life
B. Struggle to defend Islam
C. Struggle to convey the message of Islam
D. All of the above
4. Only a government, through its Islamic leaders (caliph or imam), can call for a holy war. Which of the following rules for waging such a war does NOT apply:
A. Do not kill children or women.
B. If a fighter turns his back, do not kill him.
C. Take action against an enemy before he attacks.
D. Fight on behalf of religious freedom.
5. True or false: Marriage in Islam is a social contract that requires the consent of both parties.
6. True or false: Islam, Judaism and Christianity all believe in the coming of a Messiah.
Here are the answers, according to several authoritative sources:
1. Most Muslims are Arabs. False. Of the 1.2 billion Muslims in the world, about 20 percent are Arabs.
2. False. Worship is everything that a person does to submit to Allah. The five pillars are part of that broader and all-inclusive understanding of worship.
3. Jihad means: D. All of the meanings of struggle, including to live a perfect life, to defend Islam and to convey the message of Islam.
4. The following rule for waging a holy war does NOT apply: C. Take action against an enemy before he attacks. The Quran enjoins Muslims: "Fight for the sake of Allah those that fight against you, but do not attack them first. Allah does not love aggressors" (2:190).
5. True. Neither bride nor groom can be forced into a marriage.
6. True. Beliefs differ, but all three religions teach about a Messiah (or Mahdi in Islam).
If you got all six correct, you've made a good start in learning about Islam. But there's more to do.
Centuries of fear and suspicion -- between Jews, Christians and Muslims -- make the task daunting. And a post-9/11 world has only intensified those fears.
Moreover, it doesn't help that our interlocking histories (Judaism, Christianity and Islam) have spawned intolerance and suspicion of one another. No religion is guiltless.
Fueling the greater angst among non-Muslims today is a belief that Islam is only a religion of violence. That's why it's important to learn about the religion. Here are some ways to begin:
• Read such books as What Everyone Needs to Know About Islam by John Esposito (Oxford University Press); Silent No More: Confronting America's False Images of Islam by Paul Findley (Amana Books); Terror and Suicide Attacks: An Islamic Perspective edited by Ergun Capan (Light Inc.).
• Attend classes that provide an overview of Islam. Contact your local mosque for more information. Many mosques frequently have classes about Islam for new converts and non-Muslims who are interested in the religion and the Muslim way of life. Look in your local Yellow Pages for the telephone number of the mosque nearest you.
• Raise the hard questions you have about Islam with Muslim leaders. All of us are challenged to explain, as best we can, the seeming inconsistencies, contradictions and mysteries of our faith. Don't be afraid to ask.
"Truth and love are one and the same," wrote then-Cardinal Joseph Ratzinger. "This affirmation -- if we grasp its full import -- is the greatest guarantee of tolerance, of a relationship with the truth, whose only weapon is itself and thus is love."
Although differences will always remain among people who don't share the same faith, learning from one another can break down walls that separate.
And in the end, that can go a long way in reducing the fear factor and increasing mutual understanding and respect.
Reach Tom Schaefer at 268-6586 or by e-mail at tschaefer@wichitaeagle.com
June 12, 2005
Holy books treated with respect in nearly all religions
These are excerpts from an article in the Arizona Daily Star (Tucson) that I think are important to read with regard to the recent controversy over the desecration of various Qur'ans at Guantanamo Bay. The comparison with the burning of a US flag is a valid one, and I'm a little surprised that this is the first time I've heard someone make this particular comparison. I also like how the writer (Stephanie Innes) got the comparisons from the Rabbi and Bishop to show that our (Muslim) handling of the Qur'an is similar to the way in which Jews and Roman Catholics treat the Torah and Bible, respectively.
The Quran is a book with special sensitivity to Muslims, and there are certain rules that need to be followed, Ahmed said.
"It is also about personal perception. Some people get upset if someone burns a U.S. flag - it will enrage them to no end. Others will say it's just a piece of cloth," said Deedra Abboud, executive director of the Muslim American Society's Arizona office, based in Phoenix.
...
"The Quran is considered divine speech and mentions that only those purified should touch it," said abdul Wali, whose institute educates both Muslims and non-Muslims about Islam. "It is not simply ink on paper - it is a crystallization of divine speech."
When one of his children drops the Quran on the floor, abdul Wali says to kiss it as a way of apologizing. Muslims keep their Qurans on the highest level of bookshelves out of respect, he said.
"The Quran will bear witness for or against you on the day of judgment," he said. "It's not just a book."
...
Other religions also have traditions about handling their holy books. In Judaism, the Torah scroll is stored in the center of the sanctuary in an "aron kodesh," Hebrew for holy ark.
"You don't just put it in a box and put it in the corner," said Rabbi Robert Eisen of Congregation Anshei Israel, 5550 E. Fifth St., a Conservative Jewish congregation. "It also has to be dressed in an appropriate manner - a mantle over it and very often ornaments."
If a Torah wears out, it cannot simply be thrown away, he said. It is buried either with the rabbi or with a prominent member of the congregation.
"If a Torah scroll falls on the ground, some counsel that we are to fast for 40 days as a community, or give to charity," Eisen said.
He said any other Jewish text with God's name in it should be kissed if it's dropped and should never be left open. When the texts wear out, they cannot be thrown into the garbage but must be buried in a "genizah" - a burial site for sacred Jewish objects, including texts.
"I think you will find in all religious traditions a way of maintaining respect and structure within community and life," Eisen said. "If something is going to be considered sacred and holy in and of itself, it has to be treated in a consistent way."
Roman Catholic Diocese of Tucson Bishop Gerald F. Kicanas said the Bible holds a place of reverence in Catholicism that's often referenced by the deacon or priest when he kisses it. The Bible is held high during the procession at the beginning of church services.
"Sacred books of any religion are to be respected, to be held as special and not to be tossed. Oftentimes even a Catholic in private prayer will read the Bible and kiss it as respect to the word of God," Kicanas said. "Clearly, it's the responsibility of any culture to respect the sacred books of any religion."
The Quran is a book with special sensitivity to Muslims, and there are certain rules that need to be followed, Ahmed said.
"It is also about personal perception. Some people get upset if someone burns a U.S. flag - it will enrage them to no end. Others will say it's just a piece of cloth," said Deedra Abboud, executive director of the Muslim American Society's Arizona office, based in Phoenix.
...
"The Quran is considered divine speech and mentions that only those purified should touch it," said abdul Wali, whose institute educates both Muslims and non-Muslims about Islam. "It is not simply ink on paper - it is a crystallization of divine speech."
When one of his children drops the Quran on the floor, abdul Wali says to kiss it as a way of apologizing. Muslims keep their Qurans on the highest level of bookshelves out of respect, he said.
"The Quran will bear witness for or against you on the day of judgment," he said. "It's not just a book."
...
Other religions also have traditions about handling their holy books. In Judaism, the Torah scroll is stored in the center of the sanctuary in an "aron kodesh," Hebrew for holy ark.
"You don't just put it in a box and put it in the corner," said Rabbi Robert Eisen of Congregation Anshei Israel, 5550 E. Fifth St., a Conservative Jewish congregation. "It also has to be dressed in an appropriate manner - a mantle over it and very often ornaments."
If a Torah wears out, it cannot simply be thrown away, he said. It is buried either with the rabbi or with a prominent member of the congregation.
"If a Torah scroll falls on the ground, some counsel that we are to fast for 40 days as a community, or give to charity," Eisen said.
He said any other Jewish text with God's name in it should be kissed if it's dropped and should never be left open. When the texts wear out, they cannot be thrown into the garbage but must be buried in a "genizah" - a burial site for sacred Jewish objects, including texts.
"I think you will find in all religious traditions a way of maintaining respect and structure within community and life," Eisen said. "If something is going to be considered sacred and holy in and of itself, it has to be treated in a consistent way."
Roman Catholic Diocese of Tucson Bishop Gerald F. Kicanas said the Bible holds a place of reverence in Catholicism that's often referenced by the deacon or priest when he kisses it. The Bible is held high during the procession at the beginning of church services.
"Sacred books of any religion are to be respected, to be held as special and not to be tossed. Oftentimes even a Catholic in private prayer will read the Bible and kiss it as respect to the word of God," Kicanas said. "Clearly, it's the responsibility of any culture to respect the sacred books of any religion."
April 07, 2005
Arabian Dialects
Chris Turner wrote: "If it was necessary for ALLAH - GOD to reveal it in the different dialects, then there must be a significant difference between these dialects - yes or no
"but how different ?
"e.g. is it
"(A) just pronunciation e.g. in the S of England we say "Baaarth & Graaass in the North they say "Bath & Grass" with a short a - but if that is all it was why did Allah have to reveal the Koran in the different dialect, Mohamed could have just pronounced the words differently?
"(B) different words for the same thing e.g. blackberry in the south - bramble in the North? Sidewalk (US) - Pavement (UK),
"(C) different words and grammar, e.g. Standard English, "I am going he is....", old fashioned country English "I be going, he be ...",
"(d) very different words and grammar, UK v West Indian English
"which was it ?"
In my research, the answer is at least both (a) and (b). (It could also be (c) or (d), but I haven't read anything to suggest that yet.)
"In some cases, each tribe used different words to describe the same object. For example, some tribes called the lion an 'asad,' while other tribes called it a 'layth,' 'hamzah,' 'hafs,' or a 'ghadanfar.' In other cases, differences occurred in the way certain letters were pronounced due to vowelling differences."
-- Dr. Abu Ameenah Bilal Philips, "Usool at-Tafseer: The Methodology of Qur'aanic Explanation," p. 175
"In order to take into account the various differences which existed among the Arabian dialects, Allaah revealed the Qur'aan in seven different forms. The forms matched the dialects of the following seven tribes: Quraysh, Huthayl, Thaqeef, Hawaazin, Kinaanah, Tameem, and Yemen. These various forms did not represent different Qur'aans, as Jibreel only conveyed verses from a single Qur'aan written on a protected tablet (al-Lawh al-Mahfooth) in the heavens. However, Jibreel was instructed to recite the verses that he brought in seven forms corresponding to the dialects of the major tribes. The various forms represented the various ways in which the same word might be said according to the various dialects. However, the meanings were all stated the same."
-- ibid, pp. 176-7
"This Qur'aan has been revealed in seven forms, so recite whichever is easiest for you."
-- ibid, pp. 178 (Sahih Al-Bukhari, vol. 6, p. 482, no. 514 and Sahih Muslim, vol. 2, pp. 389-90, no. 1782)
"but how different ?
"e.g. is it
"(A) just pronunciation e.g. in the S of England we say "Baaarth & Graaass in the North they say "Bath & Grass" with a short a - but if that is all it was why did Allah have to reveal the Koran in the different dialect, Mohamed could have just pronounced the words differently?
"(B) different words for the same thing e.g. blackberry in the south - bramble in the North? Sidewalk (US) - Pavement (UK),
"(C) different words and grammar, e.g. Standard English, "I am going he is....", old fashioned country English "I be going, he be ...",
"(d) very different words and grammar, UK v West Indian English
"which was it ?"
In my research, the answer is at least both (a) and (b). (It could also be (c) or (d), but I haven't read anything to suggest that yet.)
"In some cases, each tribe used different words to describe the same object. For example, some tribes called the lion an 'asad,' while other tribes called it a 'layth,' 'hamzah,' 'hafs,' or a 'ghadanfar.' In other cases, differences occurred in the way certain letters were pronounced due to vowelling differences."
-- Dr. Abu Ameenah Bilal Philips, "Usool at-Tafseer: The Methodology of Qur'aanic Explanation," p. 175
"In order to take into account the various differences which existed among the Arabian dialects, Allaah revealed the Qur'aan in seven different forms. The forms matched the dialects of the following seven tribes: Quraysh, Huthayl, Thaqeef, Hawaazin, Kinaanah, Tameem, and Yemen. These various forms did not represent different Qur'aans, as Jibreel only conveyed verses from a single Qur'aan written on a protected tablet (al-Lawh al-Mahfooth) in the heavens. However, Jibreel was instructed to recite the verses that he brought in seven forms corresponding to the dialects of the major tribes. The various forms represented the various ways in which the same word might be said according to the various dialects. However, the meanings were all stated the same."
-- ibid, pp. 176-7
"This Qur'aan has been revealed in seven forms, so recite whichever is easiest for you."
-- ibid, pp. 178 (Sahih Al-Bukhari, vol. 6, p. 482, no. 514 and Sahih Muslim, vol. 2, pp. 389-90, no. 1782)
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