Khushali Mubarak and Happy Imamat day to HH Aga Khan

Khushali Mubarak | Historic Iftar by Mayor Rawlings and the Rupanis
http://worldmuslimcongress.blogspot.com/2014/07/khushali-mubarak-celebration-of-57.html

HH Aga Khan is ceremoniously addressed as, “Mawlana Hazar Imam Shah Karim al Hussaini, His Highness Prince Aga Khan” by the Ismaili Muslims around the world.  The Imamat was passed on to him by his Grandfather Sir Sultan Mohamed Shah Aga Khan III on July 11, 1957.  HH Aga Khan is the 49th Imam of the religious office of the Shia Imami Ismaili Muslim Community, also known as Ismaili Muslims.   Per the Ismaili Muslim tradition, HH Aga Khan, is a direct lineal descendent of Prophet (pbuh) through Hazrat Ali (RA) and Hazrat Fatima (RA).

As a Muslim Pluralist myself, I have come to admire HH Aga Khan for reviving  a few of the core values of Islam; Pluralism,  and the 2^nd most important value called - Huqooqul Ibad -  the obligatory duties to fellow beings.

Prophet Muhammad (pbuh) and Hazrat Ali (ra) had continuously advocated living in moderation; it’s a mid path between the worldly and spiritual needs. The Aga Khan has fine tuned that balance between material and spiritual life.

He performs his religious duties by interpreting Qur'an to his 15 million plus followers spread out across the world, fulfilling his role as the spiritual leader of the Ismaili Muslim community.

In his speech to the Parliament of Canada on February 27, 2014, he explains the Shia-Sunni and Ismaili tradition, “The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet. But let me clarify something more about the history of that role, in both the Sunni and Shia interpretations of the Muslim faith. The Sunni position is that the Prophet nominated no successor, and that spiritual-moral authority belongs to those who are learned in matters of religious law. As a result, there are many Sunni imams in a given time and place. But others believed that the Prophet had designated his cousin and son-in-law, Ali, as his successor. From that early division, a host of further distinctions grew up — but the question of rightful leadership remains central. In time, the Shia were also sub-divided over this question, so that today the Ismailis are the only Shia community who, throughout history, have been led by a living, hereditary Imam in direct descent from the Prophet. “
 
On the other hand he is guiding the community to prosperity and living a responsible life in the societies they live.

He founded the Aga Khan Development Network that is committed to serving the humanity without regard to faith, origin or gender. I believe AKDN is one of the largest Non Governmental bodies serving humanity to learn to stand on their own feet.

Every child, teen and an adult has someone he or she looks up to, and wants to-be-like that person and eventually becomes one.  Good role models are a key to the success of a civil society, and indeed, HH Aga Khan is a great role model for Muslims to look up to.

In gratitude for his continued guidance, the Ismaili Muslims celebrate this week honoring him and reaffirming his leadership with a renewed commitment to serving the humanity.

Pluralism

Islam is about restoring and sustaining the harmony within an individual and with what surrounds him; life and environment. From the very first sentence of the first chapter, and the last chapter and throughout Qur'an, God is “Sustainer of all the worlds” (1:2) and “Cherisher of Mankind” (114:1) – The message is universal and inclusive of humanity and not a particular group of people.

At present, he is one of the few Muslims in the world who has truly understood the pluralistic message of Quran.  He firmly believes in pluralism and has opened an institution to propagate those ideals. Please visit the Global Center for Pluralism in Canada.  At the Foundation for Pluralism, we have crystallized the definition of pluralism as “Respecting the otherness of others” based on many verses from Qur'an, but particularly verse 109:6 translation by Yusuf Ali, “To you be your Way, and to me mine.”

Aga Khan delivered the following statement at the Inauguration Ceremony of Aga Khan University in Karachi on November 11, 1985, "The divine intellect Aql-i Kull, both transcends and informs the human intellect. It is this intellect which enables man to strive towards two aims dedicated by the Faith: that he should reflect upon the environment Allah has given and that he should know himself. It is the light of intellect which distinguishes the complete human being from the human animal and developing that intellect requires free enquiry. The man of Faith who fails to pursue intellectual search is likely to have only a limited comprehension of Allah’s creation. Indeed, it is man’s intellect that enables him to expand his vision of that creation.”

Caring for Neighbors

Prophet Muhammad (pbuh) had said the best among you is the one who sees to it that his neighbor is fed and cared for. Imam Hazrat Ali (ra), the 4th rightly guided Caliph after Prophet Muhammad in providing the leadership to the Muslim community says, "The best man is he who is most serviceable to fellow humans." There are over 18 verses in Qur'an where God consistently talks about taking care of fellow humans. Indeed the Prophet (pbuh) expressed it in so many different ways to high light the duty to fellow beings. He he said, that an irreligious guy who takes care of his neighbor earns God's grace over a guy who is relentlessly praying.  

Ismaili Muslims participate and contribute in building relationships

Indeed, the beneficence of Aga Khan’s Pluralism discourse can be witnessed everywhere in the world including in Dallas, Texas. 

Arman Rupani and his father Mr. Amir Ali Rupani, a respected philanthropist of Dallas, set in motion a historic event;  Iftar Dinner with  Hon. Mayor Mike Rawlings of City of Dallas. This is the first public Iftar event in Dallas area hosted by the City for its Muslim residents. 

Mayor Rawlings, Arman Rupani, Amir Rupani, Dy Mayor Pro Tem Alonzo
Click to see larger version of the picture | Photo courtesy - http://www.surajart.com/

The Mayor delivered an amazing key note address; he was all for building relations with each community in the City. He said, there are about 120,000 Muslims in the area and around 40,000 of them reside in the City of Dallas. He was excited to initiate this tradition and expects it to continue every year.  By the way, his praise for Arman was touching, and the words he had for Amir Rupani for raising a public service son made every one pause and praise this father son duo.  

Thanks to Arman Rupani, Amir Ali Rupani and Akram Syed for co-hosting the event, and building relationships between the Mayor’s office and the Muslims of Dallas.

The honored guests included; Mayor Mike Rawlings of Dallas, Deputy Mayor Pro Tem Monica R. Alonzo of Dallas, former Mayor Dr. Arjumad Hashmi of Paris, Texas, Council Member Dr. Shahid Shafi of South Lake and most of the Imams of Shia and Sunni traditions,  and some of the most active Muslims of Dallas Fort Worth.

Purpose of Religion

The purpose of every religion and the work of every prophet, messenger or peacemaker was to build cohesive societies, where no human had to live in apprehension or fear of the other. Indeed the ultimate goal of Islam as I understand is to bring harmony and peace to the societies achieved by knowing each other and building relationships.

Indeed God has created us into different tribes, communities and nations (Quran 49:13). It was indeed his choice to create each one of us to be unique with our own thumbprint, eye print, DNA, color and taste buds. Yet, the whole creation was put together in perfect balance and harmony (Q55:7); Planets and plants were programmed to operate with precision (Q55:5) year after year, and humans were given the free will with a responsibility to maintain that balance for their own good or perish like the earlier species through climate changes or conflicts.

God knew such diversity is bound to create conflict and mess up the delicate balance, so he encourages us in the same verse 49:13, that the best among you are the ones who know each other. Indeed, knowledge leads to understanding and understanding to acceptance and appreciation of the God given uniqueness of each one of us, and with that conflicts fade and solutions emerge.

One shining example that stands out is His Highness Aga Khan, who has struck a perfect balance between the life here, and life hereafter.We wish a very happy Imamat day and Khushali to the Shia Imami Ismaili Muslims and blessing of long life to the Hazar Imam HH Karim Aga Khan. Amen!

This writer was a former commissioner at City of Carrollton.

Ramadan Related Articles:

American Muslim Agenda-I at Huffington Post:  http://www.huffingtonpost.com/mike-ghouse/american-muslim-agenda-a-_b_5528706.html 

American Muslim Agenda-II at World Muslim Congress: http://worldmuslimcongress.blogspot.com/2014/07/july-4th-celebrations-muslims-and.html

Ramadan’s Pluralism Message at Ramadan Exclusive: http://ramadanexclusive.blogspot.com/2014/06/ramadans-pluralism-message-intrafaith.html

Ramadan’s spiritual Discipline at faith Street: http://www.faithstreet.com/onfaith/2009/08/21/ramadans-spiritual-discipline/8124

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Mike Ghouse is a speaker, thinker and a writer on pluralism,Peace, Islam, Israel, India, interfaith, cohesive work place. He is committed to building a Cohesive America and offers pluralistic solutions on issues of the day at www.TheGhousediary.com and www.MikeGhouse.net  

Punishement for Apostasy is anti-Islamic

Any Punishment for Apostasy, Let Alone Capital Punishment, is Anti-Islamic

By Muhammad Yunus, NewAgeIslam.com

(Joint Author, Essential Message of Islam, Amana Publications, USA, 2009.)
A set of Qur'anic verses that are fundamental to its message clearly and conclusively refute the notion of punishing a Muslim man or woman who wants to convert to any other faith, or even renounce God. They are listed below under three headings.

1. Universality of the concept of Islam and of the criterion of divine judgment.

The Qur'an's use of the noun Islam and its other roots (asslama, Muslim) demonstrates that members of all faith communities - Christians, Jews, and others - regardless of whether or not they are mentioned in the Qur'an (4:164, 40:78) belong to the universal din (way of life) of Islam that espouses submission (orienting oneself, asslama) to God and doing good deeds. The followers of the Prophet Muhammad are also given this name.

"Indeed! Whoever commits (asslama) his whole being to God, and does good deeds - will get his reward from his Lord. There will be no fear upon them nor shall they grieve" (2:112).

"And who can be better in faith (din) than the one who commits (asslama) his whole being to God, and does good deeds, and follows the way of Abraham, the upright one, and God took Abraham as a friend" (4:125).
"And who is finer in speech than the one who invites to God, does good deeds and says: 'I am of those who submit to God (Muslimun)'" (41:33).

"When his Lord said to him (Abraham), 'Submit (aslim)', he said, 'I submit (Aslamtu) to the Lord of the worlds' (2:131). Abraham enjoined his sons to do so, as did Jacob: 'O my sons, God has chosen the religion (din) for you; so you should not die unless you have submitted to God (Muslimun)' (2:132). Were you (among) witnesses when death came to Jacob? He said to his sons, 'What will you serve after I am gone?' They said, 'We will serve your God; the God of your fathers, Abraham, Ishmael, and Isaac - the One God; and to Him we have truly submitted (Muslimun)'" (2:133).

"Those who believe, and those who are Jews, Christians and Sabians - and (in fact) anyone who believes in God and the Last Day, and does good deeds - shall have their reward with their Lord. They have nothing to fear, nor will they regret" (2:62).

"Those who believe, and those who are Jews, Sabians and Christians - (in fact) anyone who believes in God and the Last Day, and does good deeds - they have nothing to fear, nor will they regret" (5:69).

"And do not debate with the People of the Book, but in a way that is better (than theirs), except with those of them who oppress (others); and say 'We believe in what was revealed to us, and what was revealed to you, for our God and your God is One (and the same), and it is to Him that we (all) submit (Muslimun)'" (29:46)
"…This day, those who reject (this Qur'an) despair of (ever harming) your religion. Therefore, do not fear them; fear Me. This day I have perfected your religion for you, completed My favor on you, and have chosen Islam for your religion…" (5:3).

Note: This has also been discussed at length in light of Qur'anic illustrations in a recent publication [1], but reproduced above to avoid any need for cross reference.
2 There is no compulsion in religion.

The Qur'anic spirit of religious pluralism, intrinsic to the universality of the concept of the Islam (1 above) is reflected in its following pronouncements on the freedom of religion:

"(There is) no compulsion in religion. Truth stands out clearly from falsehood; so whoever rejects false deities and believes in God, has grasped a firm handhold, which never breaks. (Remember,) God is All-Knowing and Aware" (2:256).

"If your Lord so willed, everyone on earth would have believed, all together. Will you then compel people until they become believers" (10:99)?
"We know best what they say; but you (O Muhammad,) are not to force them. So remind with the Qur'an those who fear My warning" (50:45).

"So remind (them, O Muhammad) - for you are one who reminds (88:21); and have no power over them" (88:22).

The Qur'an's position on religious freedom is amply demonstrated in a verse (60:11) dating from the Medinite period allowing pagan women to leave for Mecca, if they did not opt to convert to Islam along with their husbands:

"And if any of your wives should go over to the pagans, and then you have your turn (as many converted wives of the Meccan pagans left their pagan husbands and came over to Medina), then pay to those whose wives had left the equivalent of what they had spent (on their dower). And heed God in whom you believe" (60:11).

The Muslims who turn atheist will be punished after their death

The Qur'an declares:

"…And if any of you turn back from their faith and die in a state of atheism, their deeds will be of no avail in life, or in the hereafter; and they will be the inmates of hellfire and they will remain there" (2:217).
"…Anyone who, after believing in God, denounces his faith, - except under compulsion, his heart remaining firm in faith - but such as open their breast to atheism, on them is Wrath from God, and theirs will be a dreadful punishment" (16:106).

"Those who turn atheist after entering faith and then go on increasing in their disbelief - their repentance will never be accepted. And they are those who are astray" (3:90).

"Those who believe, reject faith and then believe (again), and again reject faith, and go on increasing in atheism, God will not forgive them nor guide them along the (right) path" (4:137). [See also 47:25-27]
Finally, the Qur'an reassures the Muslims that "if anyone abandons his religion, God will replace him with others whom He loves and who love Him" (5:54).


These verses clearly demonstrate that apostasy will be punished only by God. Not a single verse in the Qur'an offers any basis to humans/ Muslims to punish an apostate, as apostasy is between a person and God and God is enough to deal with the apostates. Thus, there is no Qur'anic basis to legislate capital punishment, or, for that matter, any punishment for apostasy or for renouncing faith in God altogether (atheism).


Historically, in all major civilizations, the cessation from the established religion of the State was conflated with treason and carried most severe punishments. Thus, as late as 'the eighteenth century of the Christian era, the Christian churches in Western Europe condemned the heretics to the stake or the gallows; no distinction was made on the score of sex or age'. [2] In the Islamic world, the traitors turned apostates and joined the enemy camp. So the punishment for apostasy was in true sense the punishment for treason rather than for abandoning faith.


Conclusion. In the past centuries, the world was divided on strictly religious lines and apostasy equated with treason in the political and military sense for which death sentence was normative for the era. With a major paradigm shift in civilization in terms of the relegation of religion to the personal domain, commercialization and secularization of the armed forces, and evolution of secular nations, the religion of a soldier does not define his national identity or loyalty and the change of religion does not conflate with political treason or sedition. Therefore, in light of the Qur'an's recognition of the divinity of all religions (1 above), and its unqualified sanction of religious freedom, there can be no Qur'anic basis whatsoever for any punishment, let alone capital punishment, for changing religion or apostasy.

Notes:
[1] Muslims have NO Qur'anic basis for Religious Supremacism: http://www.newageislam.com/NewAgeIslamIslamAndSpiritualism_1.aspx?ArticleID=5802

[2] Asaf A.A.Fyzee, Outlines of Mohammadan Law, fifth edition 2005, Oxford University Press, New Delhi, p.178.

Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur'an since early 90's, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.
URL: http://www.newageislam.com/NewAgeIslamIslamicShariaLaws_1.aspx?ArticleID=5998

When Islamic atheism thrived

It is so refreshing to read this article, not that it surrenders to orthodoxy, but it is about freedom. I have come to see Islam as a religion of freedom and co-existence and not a rigid system to beat up on people for conformity. No one has to agree with a few assertions of the scholar Abu Bakr Al-Razi but, imagine the freedom he enjoyed. Alhamdu Lillah, we are blessed to be in America, we have that freedom here despite the social pressures and ill-talk by a few behind the backs.

God has not and will not sign a deal with Muslims, Jews, Hindus or Christians behind other’s backs.  It is not God, if he privileges a few over the other. The beauty and key value of Islam is Justice! God practices what he says, that is, he will not judge any one till that elusive day. You and I do not have the right to judge any one. We do have the right to punish for civil and criminal infractions but not in the matters of faith.  

Islam and Judaism can relate with Atheism in one respect; neither religion collapses God into an image or a word. It is not a being and not an entity, it is just the abstract energy that is colorless odorless shapeless and imagine-less. I am glad for our differences.

Mike Ghouse
Committed to cohesive societies
www.MikeGhouse.ne t
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When Islamic atheism thrived

It's astonishing to read about the freedom of expression afforded to Muslims in the 10th century, in contrast to our own times
Amira Nowaira

Freethinking is perhaps not one of the strongest suits of modern Islam. For one thing, the list of books that have been banned for challenging prevalent religious orthodoxies and sensibilities during the past hundred years is disconcertingly long.

Modern Islamic clerics and scholars in various Muslim countries are often highly selective of which part of the Islamic heritage to emphasise and bring to light. Out of the countless and varied sources from centuries of vigorous debates, commentaries and controversies, they seem to dig out, and revel in, interpretations that are hopelessly conservative or frustratingly and grotesquely at odds with the life of modern Muslims.

It may therefore come as a surprise to many people that there is a long and vibrant intellectual tradition of dissidence and freethinking going back to the Middle Ages. The Islamic thinkers of the early medieval period expressed ideas and engaged in debates that would appear strangely enlightened in comparison with the attitudes and views adopted by modern Islamic scholarship.

This is the basic argument presented by From the History of Atheism in Islam by the renowned Egyptian thinker Abdel-Rahman Badawi. Published in Arabic in 1945, the book was reprinted only once in 1993. It discusses the work of the Islamic philosopher-scientists of the medieval period and the way they upheld reason, freedom of thought and humanist values, while questioning and often refuting some basic Islamic tenets.

Although many of those thinkers, according to Badawi, did not attempt to disprove the existence of God, they lashed out against the notion of prophethood and argued against the privileged position occupied by the Prophet Muhammad and his followers.

Most prominent among those scholars was Abu Bakr al-Razi (865-925 CE) who believed in the supreme importance of reason. He argued that the mind had an innate capacity to distinguish between good and evil, and between what was useful and what was harmful. According to him, the mind did not need any guidance from outside it, and for this reason the presence of prophets was redundant and superfluous.

Al-Razi directed his most vehement attack against the holy books in general, including the Qur'an, because he saw them as illogical and self-contradictory. He also believed that all human beings were equal in their intellectual capacities as they were in all other things. It made no sense therefore that God should single out one individual from among them in order to reveal to him his divine wisdom and assign him the task of guiding other human beings. Furthermore, he found that prophets' pronouncements and stories often contradicted those of other prophets. If their source was divine revelation as is claimed, their views would have been identical. The idea of a divinely-appointed mediator was therefore a myth.

Al-Razi understood the hold of religious belief on society, which he attributed to several factors. Firstly, systems of beliefs spread mainly through the human propensity for imitating and copying others. Secondly, religion's popularity rested on the close alliance between clerics and political rulers. The clerics often used this alliance to impose their own personal beliefs on people by force whenever the power of persuasion failed. Thirdly, the lavish and imposing character of the attire of religious men contributed to the high regard in which they were held by common people. Lastly, with the passage of time religious ideas became so familiar that they turned almost into deep-seated instincts that were no longer questioned.

In examining this chapter of Islamic history, regardless of the validity or otherwise of the views expressed, one cannot help feel amazed at the fact that the Islamic thinkers of the 10th century had the freedom to discuss and publish their "unorthodox" ideas, while the Islamic world now cannot, or will not, deal with any form of intellectual dissent. It might be reasonable to suggest then that the problem of Islam does not lie in inherited texts and traditions, but in interpretation. The Islamic heritage, like its Christian counterpart, is made up of a huge body of commentaries and interpretations that were produced in various periods of history to address problems specific to their age. We need to remember that the Christian scriptures have not changed since the middle ages. It was in the name of these very texts that innumerable so-called heretics were burnt at the stake.

There is little doubt that Islamic scholars have the task and the responsibility to review tradition and re-emphasise the human values of tolerance and freedom of thought. They do not have to look far for these values. All they are required to do is to reach deep into their own cultural coffers to retrieve the pearls and discard the dregs.

Courtesy Guardian

http://www.guardian.co.uk/commentisfree/belief/2010/may/10/islam-freedom-expression?fb=optOut

Iran’s death penalty for Christian pastor violates treaties, Koran

Indeed there is absolutely no punishment for apostasy in Quraan; one is free to become a Muslim and free to leave the faith. After all no one is to bear the burden of the other, he alone is responsible for his belief.

A majority of Muslim scholars believe that there is no punishment for apostasy, but cannot their act together to issue a joint statement to put an end to this non-sense that keeps coming up every few years.  In the last decade there have been a few known cases, one was Lina Joy in Malaysia and the other was Abdul Rahman in Afghanistan, both were dismissed due to international pressure.  We need the same now for Youcef Nadarkhani.

Let people have the freedom to choose what they want to believe, it is really none of any one’s business, indeed on the day of Judgment, God is clear about it – you alone are responsible for your deeds. Prophet Muhammad told his own daughter that she will not get a free pass to paradise because she is daughter of the prophet; she has to earn it through good deeds.

In the comment section of the article some one brought up the abrogation theories and challenged the author. Indeed, in essence abrogation theorists state that God goofed up badly, he says one thing and then comes back and says, "Oh, I don't mean that, here take this new and improved verse and ignore what I said before." God does not make mistakes, what he says he means it. We have to go deeper and understand it rather than taking a short cut of abrogation.

I hope and pray that the Muslim scholars and Imams speak up and stop the misinformed from abusing the religion. Dr. Mohammad Omar Farooq has put together a site on the topic, please read it and if you are a Imam or a scholar, kindly sign it.  http://apostasyandislam.blogspot.com/

And I hope to put a petition to gether, unless some one has done it already, in which case we urge Muslims and non-Muslims to sign the petition and urge the Iranian clerics to release Yocef Nadarkhani.

Mike Ghouse
Committed to building cohesive societies
www.MikeGhouse.net
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Muslim leader: Iran’s death penalty for Christian pastor violates treaties, Koran

Rob Kerby, Senior Editor | 9:03am Sunday October 2, 2011
http://blog.beliefnet.com/news/2011/10/muslim-leader-irans-death-penalty-for-christian-pastor-violates-treaties-koran.php#comment-50120

Editor’s Note: With its plans to execute Christian pastor Youcef Nadarkhani, Iran’s Shi’ite Muslim government is violating not only international treaties, but the very teachings of the Prophet Mohammed, says an American Muslim leader, Harris Zafar of the Ahmadiyya Muslim Community USA.

As with Christianity, Islam has “denominations,” such as the Wahhabis, the Suffis and the Shi’ites, the largest being the Sunnis. Zafar is a spokesman for the Ahmadis, which emerged from the Sunnis in 1889, led by Hadhrat Mirza Ghulam Ahmad who said he fulfilled the prophecies concerning Jesus’ Second Coming, the return of the Muslim Mahdi, the return of the Hindus’ Krishna and the reincarnation of Buddha. His followers today claim tens of millions of members in 190 countries with most in India and Africa.

by Harris Zafar
Special to Beliefnet

In Iran, Pastor Yousef Nadarkhani faces the death penalty for the “crime” of leaving Islam as a teenager and converting to Christianity. A translated Iranian Supreme Court brief from 2010 states that 32-year-old Nadarkhani “is convicted of turning his back on Islam, the greatest religion, the prophesy of Mohammad at the age of 19.” While there is widespread public outcry of support for his specific case, some are speaking broadly about the punishment for apostasy. Many – Muslim and non-Muslim – mistakenly believe that Islam supports this barbaric practice.

Nothing could be further from the truth. Islam prescribes absolutely no punishment for apostasy. If one were to assume that Islam prescribes some sort of punishment for a person who chooses to leave Islam, that would invariably mean that Islam forces one to be a Muslim against their will. But chapter two of the Holy Qur’an emphatically denies this possibility, stating “there shall be no compulsion in religion.” This is an unambiguous declaration protecting freedom of conscience and choice.

Sadly, there are unfortunate souls within the Muslim world arguing that this verse only applies to non-Muslims, thereby meaning that only a non-Muslim cannot be compelled, whereas a Muslim can be compelled or coerced in matters of religion. This argument is patently absurd. Islam affords its followers freedom of conscience and religion, with no threat of coercion or compulsion in matters of faith. They are not answerable to any person or government in regards to their conscience.

The Quran is replete with this instruction that everyone has the fundamental freedom of religion. In Chapter 18, it says “This is the truth from your Lord; then let him who will, believe, and let him who will, disbelieve.” Why is this so difficult for these so-called Islamic “scholars” to understand? They spit in the face of the religion they claim to defend by not only violating these teachings but then falsely attributing their vile sense of justice to the tolerant faith of Islam. The allegation that Islam advocates the use of force to spread or maintain itself does not originate from a study of the sources of Islamic teachings. Rather, it originates from a study of the conduct of some so-called “Muslim” states.

In fact, we read more about this principle in Chapter 10 of the Holy Quran when God speaks to the Prophet Muhammad and instructs him to say to all people: “O mankind, the Truth has indeed come to you from your Lord. Then whoso follows the guidance, follows it only for the good of his own self, and whoso errs does so only to his own detriment. I am not appointed a keeper over you.” So if the Prophet himself is not appointed as a keeper to enforce faith over people, then who in the world do these governments think they are to appoint themselves as keepers over people? The only example of those killed were not because they left Islam but because they joined an opposing army at war with Muslims.

In addition to violating Islamic law, Iranian courts are also in violation of international law. In 1975, Iran ratified the International Covenant on Civil and Political Rights (ICCPR), Article 18 of which states: “No one shall be subject to coercion which would impair his freedom to have or to adopt a religion of his choice.” The U.N. Human Rights Committee recognized in 1993 that Article 18 ensures the right to replace one’s current religion or belief with another and forbids coercion that would impair this right.

As a state party to the ICCPR, Iran is obligated to defend the right of individuals to practice the religion of their choice and to change religions if they so choose. Even the Iranian Constitution states in Article 23: “The investigation of individuals’ beliefs is forbidden, and no one may be molested or taken to task simply for holding a certain belief.” Apostasy is not a crime under any of these codified laws.

Unfortunately, some jurists, including Ayatollah Khomeini (whose teachings hold a privileged position in contemporary Iranian courts), have ruled that the penalty for apostasy is death. But Islam, as well as international law (and even general human decency) dictate that Iran is committing injustice. I call upon the government of Iran to live up to the true principles of Islam and to let Mr. Nadarkhani go free and then to repent for making a mockery of not only their authority but also of Islam.

The author can be reached at hrzafar@gmail.com.

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In the comment section it is worth noting these two links:
http://www.islamqa.com/en/ref/34770/jizyah
http://www.islamqa.com/en/ref/20327/apostate

Questions Muslims resist

NO QUESTIONS

http://worldmuslimcongress.blogspot.com/2010/11/questions-muslims-resist.html

Do Muslims resist the following questions?

Many a Muslim clergy shy away from answering the following eight questions, in reality the guardians in all religions desist responding to tough questions.

A few Imams and Muslim scholars do not have the guts to speak up and stand up, as they are pandering to their funders. They are not leaders by any means, but caterers in all reality, they are afraid of those who own fatwa factories. By the way, I believe that is the case with people of pulpits in all religions, however the majority of Muslims, like any other majority believe and practice live and let live.

The questions were presented by Mr. Iftekhar Hai and I have responded to them as clearly as I can. My opinions are my own and you are welcome to refute, differ or add to it.

Define believers. Do you consider Jews and Christians as believers?
The answer is in a larger context; believer is an individual who seeks peace for himself and what surrounds him or her through the principles of justness, fairness, truthfulness and respect for the God given life to every member of the creation. The principles of oneness of creation and God imply one world and one God. God has sent a messenger and a peacemaker to every nation and tribe.

Whether it is the Jews, Christians, Hindus, Wiccans, Mayas or any one who subscribes to the idea of oneness of mankind is a believer as the end result is peace, which comes from submission to the idea of oneness of creation; meaning we are all in it together and we have to make it better for every one of us. We cannot be safe when others around us are not.

How do you define Islam? Did it start from Adam and Eve or did it start from our Prophet?

The need for peace was born with the very first humanoids, when competition for available resources was pitching them against each other causing them to live in fear of the other, thus co-existence was a natural outcome. The idea of accountability and responsibility for one’s action became necessary for peaceful co-existence followed by surrenderance of “my ego” and “your ego” to a higher ego that both can subscribe to and abide by.  Islam broadly means peaceful co-existence and submission to a judge and it did start from Adam and Eve.

If Islam means a privately owned club by Muslims and claiming God and his bounties to be exclusively on their side, then it started long after the Prophet. This idea of private club goes against the very essence of ‘rabbul Aalameen (Lord of the universe)’ in the very first sentence of the Quraan and ‘Rahmutul Aalameen (Blessing of the universe)’ describing Prophet Muhammad (pbuh).  The prophet said, he is not bringing a new religion, but simply updating the existing ones.

Your way of life is dear to you as mine is to me was a new paradigm in the milestones of history expressly written in Sura Kafirun heralding a new era in accepting the otherness of others without denigrating the other.

It is human to make Islam, Christianity, Judaism, Hinduism or other religions one’s personal property, it is human to own the prophets and chain the holy books to their private club. By claiming ownership rights to a religion, we are stripping the universality of that religion and creating boundaries around it and excluding others. The very boundaries religions formed to remove.

What are the criteria for going to Heaven? Can you quote authentic sources?

Private club membership sets narrower rules to have access to the property. Heaven is not a private club; it is God’s place, the universal God and not my God or privately owned God by you. Quraan could not be clearer than saying, “those who are Jews, Christians and others need not worry about my grace” those who do good need not worry, he knows what is best. Prophet defines what is best (good deed) as an act that benefits God’s creation like planting a sapling that would give shade or fruit to some one else upon its maturity. The prayers are for the individual to benefit where as serving the humanity is serving the creator.

Allah is the master of the Day of Judgment and he alone reserves the right to judge. There are numerous examples where Prophet had asked people not to be judgmental on the issues of faith (as faith is one of the motivators of morality and conduct) because he alone knows what is one’s heart. Our physical acts are not always the reflection of what is in our hearts.

[2:62] Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve.

Define the word KAFIR. Do you consider people of other faiths who believe in God as Kafirs?

Kafir is some one who has his own private agenda; his motivation is himself or his clan. He does not subscribe to oneness of creation or peaceful co-existence, he or she denies  the universality of God or oneness of God, oneness of accountability in messing up the social balance. Hinduism has a beautiful phrase for it Vasudeva Kutumbakam, we are all part of one family, one creator or one causer of what we witness, imagine and see.

This may be a stretch to some, but ultimately, even the Atheist who does not subscribe to religious version of God –(containable in scope, definable, collapsible to a word or imaginable) cannot be called a Kafir – as he is not denying the need to have one world, a world of equilibrium and respect for the genetic individuality of humans.  

God wants his creation to live in harmony, he has intentionally created each one of us to be unique, and we have our own unique thumb prints and unique DNA. Just as a Chef wants his food to be enjoyed by every customer, as mother wants her children to get along, God wants us all to get along and to get to know each other. The words in Quraan 49:13 are powerful. If we make God truly a Rabbul Aalameen, then everyone who subscribes to the idea that we have to get along and we have to co-exist in harmony, we will not be calling one a Kafir whether he or she is a Christian, Hindu, Jew, Sikh or an Atheist.

Please ponder over this, the “me and my interest” in us wants to deny others the same values, but when we uplift ourselves to be a common citizen of God who is all pervasive, omniscient and omnipotent, we will embrace every individual thumbprint.

Does Quran supersede all other previous scriptures? What are the reasons?

Quraan as we Muslims believe is the capstone, the final touch to co-existence; it is a book of guidance with a belief in one abstract God as opposed to privately owned multiple Gods in conflicts with each other. It is an inclusive and a comprehensive document for all to be had.

If we own it exclusively, then we take away its universality, and if we denigrate other scriptures we take away its comprehensiveness and completeness. Quraan has everything one needs to know to lead a peaceful life and peaceful societies, just as other books have everything one can understand to live a peaceful life as well. The issue is ownership – do you own it? If you do, then others don’t as ownership is exclusive. Does God give you the authority to shove it down others throats? There isn’t any compulsion in what one believes (2:256).

Is there Pluralism in Quran?

Islam is indeed a pluralistic faith and imbues a sense of humility and ideals of equality of humankind. These values are embedded in its rituals practices.

Quraan states that all people harvest their own deeds, and no one shall bear the burden of other.

Indeed Quraan is a document for creating peaceful societies, it addresses the whole humanity and not a specific group, and it continuously regards the existence of other nations, other tribes and other communities and teaches to share your ideals, and if they do not subscribe to it, respectfully accept the otherness of other (Sura Kafirun - http://quraan-today.blogspot.com/2008/07/sura-kafirun-un-believers.html  )

Qur'aan starts with the word "God of Universe" (not necessarily Muslims) and ends with "Humankind" (and again not Muslims). As such it is understood that God, the cause behind creation of life and matter belongs to all of us. No one owns him (her or it) nor does does one group have an exclusive favors over the other. The creator will offer equal opportunities to all and will not sign a deal behind one's back with the other.

Al-Fatiha (The Opening) 1:2 All praise is due to God alone, the Sustainer of all the worlds, [2]
الْعَالَمِي الْحَمْدُ للّهِ رَبّ

An-Nas (The Mankind) 114:1 SAY: "I seek refuge with the Sustainer of men,
قُلْ أَعُوذُ بِرَبِّ النَّاسِ (114:1

We have a monumental task to repair the World, and we will do our part in working towards a World of co-existence, one person at a time. We are committed, and now help us God. Amen.

Islam teaches one to be non-judgmental, and consistently encourages individuals to do good. It emphasizes about individual responsibility towards the peace and security of society at large.

He fashioned each one of you--and each one of you is beautiful. To God you will all return. He knows all that the heavens and the earth contain. He knows all that you hide and all that you reveal. He knows your deepest thoughts. http://www.foundationforpluralism.com/WorldMuslimCongress/Articles/Mission-Statement.asp  

[49:13] O people, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of GOD is the most righteous. GOD is Omniscient, Cognizant.

[2:136] Say, "We believe in GOD, and in what was sent down to us, and in what was sent down to Abraham, Ismail, Isaac, Jacob, and the Patriarchs; and in what was given to Moses and Jesus, and all the prophets from their Lord. We make no distinction among any of them. To Him alone we are submitters."

[17:33] You shall not kill any person - for GOD has made life sacred - except in the course of justice. If one is killed unjustly, then we give his heir authority to enforce justice. Thus, he shall not exceed the limits in avenging the murder, he will be helped.

[4:29] O you who believe, do not consume each others' properties illicitly - only mutually acceptable transactions are permitted. You shall not kill yourselves. GOD is Merciful towards you.

[4:152] As for those who believe in GOD and His messengers, and make no distinction among them, He will grant them their recompense. GOD is Forgiver, Most Merciful.

[22:17] Those who believe, those who are Jewish, the converts, the Christians, the Zoroastrians, and the idol worshipers, GOD is the One who will judge among them on the Day of Resurrection. GOD witnesses all things.

Does Quran encourage Democracy?

The human desire to monopolize World resources is the root cause of all evil. The pockets of anarchy and problems of the world are born out of fear and insecurities of evil men. Religion is not the source of wars or conflict. In fact, Religion is the best Gift humans have received from God, without which the World would be chaotic.

“No wonder that democracy does not find any foothold in nations that discriminates between believers and non-believers, men and women, masters and slaves and even slaves white, brown and black.” Prophet Muhammad (pbuh) had said nearly the same words in his last sermon "No man is superior to the other; all are equal beings in the eyes of God. All religions including Islam came into being to make us better beings and create better societies. Most of the people get it, and some don’t.

The Madinah pact, prescribes the rights of its Citizens and Prophet Muhammad (pbuh) was the signatory to it as the head of the City State. It was an all inclusive agreement between the Jews, Christians, Sabeans, Quraish, Muslims and other tribes for a peaceful co-existence. An example was set for a pluralistic society in documenting the rights of individuals. Perhaps it was the first historical document that included diverse people with freedom to practice what they believe. The Word Ummah was used in the document to mean all residents of the City.

There is an example where Prophet removed a part of his signature which read, “Muhammad the prophet of God” and substituted with “Muhammad, son of Abdullah” as the conflicting party did not believe that he was the Prophet. Think about it, if that document is secular or religious?

Research is warranted – where I believe prophet was a secular governor, rather a pluralistic governor than an Islamic governor. The two examples above lend to that idea. Jews and Christians had their own laws under his “Civic” governance. You and I know, most Muslims shy away from this topic – due to harassment from the few. May be the word Kafir applies to them for not wanting to seek the possible truth.

Dr. Abdul Aziz Sachedina has written a monumental book of roots of democracy in Islam, it is worth reading and sharing.

Most of the Constitutions of the world have adopted Secularism as a policy. What is the Quran's position?

What do you think the Madinah pact did? Jews had their own laws to be governed by, Christians their own and in India, Hindus had their own rules as the Parsees, Jains, Christians, Jews, Muslims, Sikhs and Buddhists. Didn’t Quraan permit this?

Mike Presides the Foundation for Pluralism championing the idea of co-existence through respecting and accepting the otherness of other, he has dedicated his life to nurturing the pluralistic ideals embedded in Islam through the World Muslim Congress. He is a regular commentator on the TV, Radio and Print media. Mike's work is reflected at three websites & twenty two Blogs listed at http://www.mikeghouse.net/  

Muslims for Freedom of Speech

A DEFENSE OF FREE SPEECH BY AMERICAN AND CANADIAN MUSLIMS

We, the undersigned, unconditionally condemn any intimidation or threats of violence directed against any individual or group exercising the rights of freedom of religion and speech; even when that speech may be perceived as hurtful or reprehensible.

We are concerned and saddened by the recent wave of vitriolic anti-Muslim and anti-Islamic sentiment that is being expressed across our nation.

We are even more concerned and saddened by threats that have been made against individual writers, cartoonists, and others by a minority of Muslims. We see these as a greater offense against Islam than any cartoon, Qur’an burning, or other speech could ever be deemed.

We affirm the right of free speech for Molly Norris, Matt Stone, Trey Parker, and all others including ourselves.

As Muslims, we must set an example of justice, patience, tolerance, respect, and forgiveness.

The Qur’an enjoins Muslims to:
* bear witness to Islam through our good example (2:143);
* restrain anger and pardon people (3:133-134 and 24:22);
* remain patient in adversity (3186);
* stand firmly for justice (4:135);
* not let the hatred of others swerve us from justice (5:8);
* respect the sanctity of life (5:32);
* turn away from those who mock Islam (6:68 and 28:55);
* hold to forgiveness, command what is right, and turn away from the ignorant (7:199);
* restrain ourselves from rash responses (16:125-128);
* pass by worthless talk with dignity (25:72); and
* repel evil with what is better (41:34).

Islam calls for vigorous condemnation of both hateful speech and hateful acts, but always within the boundaries of the law. It is of the utmost importance that we react, not out of reflexive emotion, but with dignity and intelligence, in accordance with both our religious precepts and the laws of our country.

We uphold the First Amendment of the US Constitution and the Canadian Charter of Rights and Freedoms. Both protect freedom of religion and speech, because both protections are fundamental to defending minorities from the whims of the majority.

We therefore call on all Muslims in the United States, Canada and abroad to refrain from violence. We should see the challenges we face today as an opportunity to sideline the voices of hate—not reward them with further attention—by engaging our communities in constructive dialogue about the true principles of Islam, and the true principles of democracy, both of which stress the importance of freedom of religion and tolerance.


SIGNATORIES:

Prof. Hassan Abbas, Quaid-i-Azam Chair, South Asia Institute, Columbia University
Anisa Abd el Fattah, Founder and Chairwoman, National Association of Muslim American Women (NAMAW)
Khaled M Abdel-Hamid, MD, PhD, writer
Ammar Abdulhamid, Executive Director, Tharwa Foundation
Imam Johari Abdul Malik, Director of Outreach, Dar-Al-Hijrah Islamic Center
Mehnaz M. Afridi, PhD, Adjunct Professor (Judaism, Islam & Genocide Studies) Antioch University
Asma Afsaruddin, PhD, Professor of Islamic Studies, Indiana University, Bloomington
Imad-ad-Dean Ahmad, PhD, Director, Minaret of Freedom Foundation
Ahrar Ahmad, PhD, Professor of Political Science, Black Hills State University
Prof. Akbar S. Ahmed, PhD, Ibn Khaldun Chair of Islamic Studies, American University
Osman Ahmed,PhD, President Islamic Society of Essex County, Newark, NJ
Prof. Parvez Ahmed, PhD, Fulbright Scholar & Assoc. Prof. Univ. of North Florida
Barbara Al-Bayati, Co-Founder, Orphan Whispers
Aman Ali, writer, stand-up-comedian
Javed Ali, founder and publisher, Illume magazine
Wajahat Ali, playwright, journalist, and producer of “Domestic Crusaders”
Sumbul Ali-Karamali, JD, LLM (Islamic Law), author of “The Muslim Next Door”
Shaykh al-Hajj Dawud Ahmad al-Amriki, Director, Muslim America
Salam al-Marayati, Pres., Muslim Public Affairs Council (MPAC)
Shahed Amanullah, Editor-in-Chief, Altmuslim
Patricia Anton, Board member, Muslim Peace Fellowship
M. Saud Anwar, Co-Chair, American Muslim Peace Initiative
Abdul Cader Asmal MD, PhD, Past President, Islamic Council of Mew England
Aref Assaf, PhD, President, American Arab Forum
Hussam Ayloush, Exec. Director, CAIR Greater Los Angeles Area
Hazami Barmada, Pres, American Muslim Interactive Network (AMIN)
Bahar Bastani, M.D., Professor of Medicine, S.L.U., Secy. General Shia Islamic Education Center, VP of IMANA-St. Louis
Victor Ghalib Begg, Senior Advisor, Chairman Emeritus, Council of Islamic Organizations of Michigan
Jannah bint Hannah, activist, al-Fatiha Foundation
Farah Brelvi, Board of Directors, ACLU-NC
Arsalan Bukhari, Executive Director, CAIR-WA
M. Ali Chaudry, PhD, President, Center for Understanding Islam (CUII)
Kamran Cheikh, Activist, Committee member, Muslims for Peace, Justice & Progress (MPJP), researcher for Deen Research Center (DRC)
Noor-Malika Chishti, Vice Chair, So. CA Committee for a Parliament of the World’s Religions, Representative, the Sufi Order International, Member, World Council of Muslims for Interfaith Relations
Robert D. Crane, JD, author of numerous books
Prof Golam Dastagir, PhD, Visiting Research Scholar, New College, University of Toronto, Canada
Almoonir Dewji, blogger - “That We May Know Each Other”
Mustafa Stefan Dill, blogger;/PR/social media analyst for Muslim issues; musician
Ramsey El-Moslimany, member, Board of Directors, Islamic School of Seattle
Lamia El-Sadek, political and human rights activitist
Mohamed Elsanousi, Director of Communications and Community Outreach for the Islamic Society of N America (ISNA)
Mona Eltahawy, journalist
Aziz Enhaili, Political analyst, columnist for Tolerance.ca
Yusuf Estes, Chaplain ret., author of many books, public speaker
Prof. Mohammad Fadel, PhD
Fatemeh Fakhraie, Editor-in-Chief, Muslimah Media Watch
Mike Ghouse, President, World Muslim Congress
Iftekhar Hai, President, UMA Interfaith Alliance
Rabia Terri Harris, Founder and Coordinator, Muslim Peace Fellowship
Hesham Hassaballa, M.D., author, journalist, blogger - “God, faith, and a pen”
Amir Hussain, PhD, Professor of Theological Studies, Loyola Marymount University
Iftekhar Hussain, Chair, Board of Directors, CAIR-PA
Arsalan Iftikhar, author, human rights lawyer, blogger - “The Muslim Guy”
Jeffrey Imm, Director, Responsible for Equality And Liberty (R.E.A.L.)
Ghazala Irshad, journalist, blogger - “The Floating Lotus”
Nakia Jackson, writer
M. Zuhdi Jasser, MD, President, American Islamic Forum for Democracy
Safi Kaskas, President & CEO Strategic Edge
Mohja Kahf, PhD, Assoc. Professor of Comparative Literature, Univ. of Arkansas, author “The Girl in the Tangerine Scarf”
Prof. Muqtedar Khan, PhD, author of several books, Blogger - “Globalog”
Farah Kinani, Journalist, blogger - “Global Voices”
Shaikh Ahmad Kutty, Resident Senior Scholar, Islamic Institute of Toronto
Faisal Kutty, Visiting Asst. Prof. of law, Valparaiso University School of Law and Adjunct Professor of Law, Osgoode Hall Law School (Toronto)
M. Junaid Levesque-Alam, writer, blogger - “Crossing the Crescent”
David Liepert, M.D., blogger and author of “Muslim, Christian AND Jew”
Radwan A. Masmoudi, PhD, President, Center for the Study of Islam & Democracy (CSID)
Melissa Matos, President, Al-Ghazali Legal Society, Saint Louis University
Shelina Merani, community activist, artist, blogger “Muslim Presence”
Yahya Merchant, Interfaith Worker, Outreach contact for Islamic Center of Conejo Valley CA
Melody Moezzi, JD, MPH, writer and attorney
Daniel Abdal-Hayy Moore, author of many books of poetry
Ebrahim Moosa, Assoc. Professor of Islamic Studies, Dept. of Religion, Duke University
Lt. Col. Abdul-Rasheed Muhammad, U.S. Army Chaplain
Imam Abdul Malik Mujahid, President Sound Vision
Arman Musaji, artist
Sheila Musaji, Editor, The American Muslim (TAM)
Muneeb Nasir, President, Olive Tree Foundation, Editor IQRA Canada
Q. Amin Nathari, National Representative, Islam in America Movement (IAM)
Ahmed Naumaan, PhD, Director, Karsaz Inc.
Imam Abdul Hai Patel, Dir. Interfaith Relations, Canadian Council of Imams, Muslim Chaplain University of Toronto & York Regional Police
Aziz H. Poonawalla, PhD, scientist and blogger - “City of Brass” on Beliefnet
M.Waheed-uz-Zaman Rana, Imam, Prof. Emeritus, Dept. of Surgery, Saint Louis University
Hasan Zillur Rahim, PhD, journalist
Shaykh Ahmed Abdur Rashid, The Circle Group
Prof. Hussein Rashid, PhD, blogger - “Religion Dispatches”
Shafi Refai, President, United Muslims of America
Irfan Rydhan, Co-Founder of Muslim Unity Foundation
Muhamed Sacirbey, lawyer, diplomat, writer
Louay Safi, PhD, Common Word Fellow, Prince Alwaleed Bin Talal Center for Christian Muslim Understanding, Georgetown University
Ghulam Abbas Sajan, Director Islamic Ahlul Bayt Assembly of Canada
Robert Salaam, blogger - “The American Muslim”
Raquel Evita Saraswati, activist, writer, blogger
Sarah Sayeed, President of One Blue
Sophia Rose Shafi, MA, MTS, doctoral candidate (Islamic Studies), writer
T.O. Shanavas. MD, Vice President, Islamic Research Foundation, author
S. Abdallah Schleifer, Distinguished Prof., Dept. of Journalism & Mass Com, American University Cairo
Ricka Shorish, M.S., R.N., volunteer/consultant, Avicenna Community Health Center
Jihad Shoshara, community organizer and activist, Chicago
Jafar Siddiqui, blogger - “Penjihad”
Prof. Laury Silvers, PhD
Gwendolyn Zoharah Simmons, PhD, Sr. Lecturer, Islamic Studies & African American Religion, University of Florida
Prof. Ibrahim B. Syed, PhD, President of Islamic Research Foundation International, Inc., author
Dr. Sayyid M. Syeed, Nat’l Director, Office for Interfaith & Community Alliances, Islamic Society of N America (ISNA)
J.Tayeb, MD, President, CAIR-MI, ISNA founders committee member, Vice chair, HUDA free Clinic, Detroit
Pamela Taylor, Co-founder Muslims for Progressive Values, Panelist for On Faith
Tayyibah Taylor, Editor, Azizah Magazine
Dr. Hashim El-Tinay, President, International Peace Quest Institute (IPQI)
Mahdi Toourage, PhD, Assistant Prof., U of Western Ontaio
Tarik Trad, writer, humorist, photographer, artist and activist
Asma T. Uddin, Attorney, The Becket Fund for Religious Liberty and Editor, Altmuslimah
Wahida Valiante, President, Canadian Islamic Congress and Chair of Islamic History Month Canada
Jason van Boom, Host of “Islam and Authors”, writer
Amina Wadud, PhD, consultant on Islam and gender, visiting scholar Starr King School for the Ministry
Danya Wellmon, Co-Founder Women Transcending Boundaries interfaith group
Svend White, blogger - “Akram’s Razor”, activist, writer
G. Willow Wilson, author of “Butterfly Mosque” and “Air” graphic novel series
Ani Zonneveld, President, Muslims for Progressive Values

http://www.theamericanmuslim.org/tam.php/features/articles/a_defense_of_free_speech_by_american_and_canadian_muslims/0018241

Muslims' Turn to Ask 'Why Do They Hate Us?

Opinion: Muslims' Turn to Ask 'Why Do They Hate Us?'Updated: 1 day 13 hours ago
http://worldmuslimcongress.blogspot.com/2010/09/muslims-turn-to-ask-why-do-they-hate-us.html

AOL News (Sept. 23) -- One day after the 9/11 attacks, U.S. security specialist Richard Clarke asked, "Why do they hate us?" Nine years later, with global and American opinion of Muslims sinking to modern historical lows, it's time for the Muslim world to overcome its aversion to introspection and ask the same of itself.

Muslims might have little to worry about if anti-Muslim sentiment in America were limited to the small segment of the public predisposed to bigotry and roiled by hard times. It isn't. In a country renowned for tolerance and pluralism, resentment toward Muslims now extends far beyond the conservative right.

A Gallup poll in January found that 43 percent of Americans have a "little," "some" or "a great deal" of prejudice toward Muslims (compared with 18 percent toward Christians, 15 percent toward Jews and 14 percent toward Buddhists). And another poll conducted in late August found that even in the cosmopolitan capital of the world, New York City, one-fifth of respondents said they felt animosity toward Muslims, and nearly 60 percent said their friends held negative views toward them.

What's behind these disturbing attitudes?

Lately, a good part of it is the provocative proposal to build a mosque and cultural center two blocks from where Muslim terrorists crashed two jetliners into the World Trade Center. The imam behind the center, Feisal Abdul Rauf, may be considered a hero to some in the Muslim world, but he's done more than any single individual of late to whip up anti-Muslim sentiment in the U.S.

Another factor: the recent instances of homegrown terrorism, from Fort Hood gunman Nidal Hasan to Times Square bomber Faisal Shahzad. Prior to this wave, most Americans made a relatively clear distinction between the Muslims "out there" and those down the block. Now they have been forced to confront the "Americanization" of the terror threat.

While President George W. Bush's bellicose policies gave rise to legitimate Muslim grievances, they also allowed the Muslim world to put off the urgent need to work on itself. Muslims asserted their identity and faith but grew more irrational and weaker in the process.

Instead of unambiguously showing that the intolerance displayed that September morning had nothing to do with them, many Muslims grew more hostile. They spewed more venom. Radicalism grew. Moderates remained mostly mum; on the rare occasions they did speak up, it was only against injustices toward Muslims, conveying an indifference to the other five-sixths of humanity.
Leaders of nations wishfully labeled moderate, such as Malaysia's Mahathir Mohamad, took blinkered aim at Jews and went so far as to pin 9/11 on Hollywood, thus damaging the reputation of both their countries and their faith. From Britain to Indonesia, Muslims hunkered down, embraced a victim mentality and failed to produce inspiring global leaders or even credible, persuasive spokespeople.

All the while, Muslims were sure, thanks to reassuring distortions in the Arab media, that America was losing, which meant the Muslim world must be winning. They missed that the Bush years represented a bad inning (or two) but didn't reflect the overall score. They overlooked the unflattering opinions slowly being formed among the many Americans who had mindfully reserved judgment, or were striving to hold positive opinions of Islam.

Recently Americans have become more familiar with the Muslim world and the Quran, and they see correlations between the two. Violent verses of the Quran -- now widely circulated on the Internet -- are being conflated with the actions of extremists and, more presumptuously, with the thinking of moderates.

Many Americans feel they have witnessed one too many double standards from the Muslim world, which asks for sensitivity but fails to deliver the same in return, as demonstrated most recently and vividly with the proposed Islamic center near Manhattan's ground zero. (This is not to ignore that America has dished out a fair share of double standards to Muslims.)

What's more, Americans are rightly tired of cowering in the face of terrorist threats. Every time Gen. David Patraeus or President Barack Obama says you shouldn't burn a Quran out of fear of violent retaliation, a portion of America is going to defy these pleas, or secretly cheer on those who do.

Sponsored Links The sad truth is that the Muslim world has few modern accomplishments to speak of, feeding suspicions that Islam itself is the cause of underdevelopment. Wrong as that may be, the Muslim world has to understand that the perceived nature of any faith is decided largely by what people witness of it in the present.

There is a real danger that Muslims will react to this wave of anti-Muslim sentiment as they so often have when confronted with what they find disagreeable: to play the victim, cling to deep denial and fail to adopt proactive ways to positively alter their destiny.

In our most action-oriented of nations, which rejects reactive self-pity and honors industrious self-improvement, that is sure to obliterate the remaining goodwill Americans feel toward Muslims.

A more constructive course would start with the question Clarke sought to answer that chilling September morning nine years ago.

http://www.aolnews.com/opinion/article/opinion-its-muslims-turn-to-ask-why-do-they-hate-us/19645846
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Ioannis Gatsiounis, an American writer and journalist now living in Uganda, previously reported from Malaysia, the topic of his book Beyond the Veneer.