Muslim acts of heroism during Holocaust

If I were to define Islam in another word, it would be justness or justice. The Muslims in Dallas have taken the initiative to commemorate and reflect on Holocaust and Genocides for three years now. www.HolocaustandGenocides.com
Mike Ghouse

http://www.jpost.com/JewishWorld/JewishFeatures/Article.aspx?id=180647
July 7, 110 Wednesday 4 Av 3870 10:31 IST

Photo by: Courtesy
New booklet reveals Muslim acts of heroism during Holocaust
By JONNY PAUL
07/07/2010


"The Role of Righteous Muslim Persons," initiated by Faith Matters, an interfaith organization.



LONDON – A new publication highlighting Muslim acts of heroism during the Holocaust will be published on Wednesday, chronicling the role played by Muslims who defended Jews during World War II.

The 34-page booklet, titled "The Role of Righteous Muslim Persons," was initiated by Faith Matters, a London-based interfaith organization that works toward reducing extremism and fostering social cohesion in the UK. The aim of the booklet is to inform religious communities and the general public about the littleknown stories of courageous Muslims who stood up against injustice, protecting Jews during the Holocaust.

Guided by their Muslim faith and personal desire to do what was right, they protected and saved the lives of many potential victims. The publication also aims to counter the narrative that no Muslims played a part in the defense of Jewish communities during the War.

The work focuses on people deemed "Righteous Gentiles" by Jerusalem's Yad Vashem and highlights the role played by individuals, families and communities in countries such as Albania, Algeria, Tunisia, Morocco, Turkey, Croatia, and Bosnia and Herzegovina.

In Albania, Jews were not victims of the Nazis because of a national code of honor called "Besa," a desire to help those in need, even those of another faith or origin.

The booklet also tells the story of Muslim lawyer Khaled Mahameed, founder and curator of the first Arab Holocaust museum in Nazareth, who believes that by understanding such atrocities, one can stand up for justice and equality.

"This booklet is needed now more than ever, especially when there is very little in the public domain about the role that Muslim communities played in the Holocaust, as well as numerous articles and Web sites which repeat the mantra that Muslim communities are overwhelmingly negative in their thoughts and views about the Holocaust," said Fiyaz Mughal, founder of Faith Matters and editor of the booklet.

"It highlights the noble deeds and courageous acts carried out by Muslims towards their Jewish neighbors, and I hope that faith communities will use the booklet as a tool to encourage greater understanding and respect towards each other," he added.

"It is important to remember and learn from the actions of brave people who risked their lives to save others during the Holocaust," said Karen Pollock, chief executive of the Holocaust Educational Trust. "These stories of individuals who faced great dangers to help Jewish people are inspirational."

Interfaith, intra-faith, pluralism, religion & spirituality

ABSTRACT: Interfaithing is NOT about uniting religions, it is about hearing each other, and learning to remove myths and falsehoods about other faiths and live without fear of the other. Much of the fear is imaginary - like a child being afraid of the boogey man that ain't there. Let the goodness in you find the goodness in others.

Continued: http://wisdomofreligion.blogspot.com/2010/05/interfaith-intra-faith-pluralism.html

South Park incident with a Muslim

First of all the idiots who threatened the South Park producers must be condemned and rounded up without any delay. It is a law and order issue. One of the pieces of my conversation with Sean Hannity was about the South Park incident

2. Secondly, it is really not a Muslim or an Islamic issue, it is an issue of radicals who do not like the freedom of others, it is about the people who like to mess other's peace. It is not a Muslim issue because

Continued: http://mikeghouseforamerica.blogspot.com/2010/04/south-park-incident-with-muslim.html

Quraan 2:256 No compulsion in matters of faith

This is a critical issue and has a lot more implications than we apply it to. I take this internally and if we can expand on understanding the wisdom of Qur’aan that Allah has communicated, it will threaten the fat Muslim clergy establishment. It is coming though.

It is human nature or human fitra for one to be free, that's how God has made it. Islam, peacemaking, creating a world of harmony hinges on free will.

Prophet Muhammad shook the idea and removed the conflicts by bringing diverse people together from a point of view of "my own god vs. your own god" to "our common god". Now Muslims have created, "my own tradition (sunni, Shia, Ahmadiyya, and wahhabi) to become a God of theirs. Javed, you ask why this issue is brought up again and again... look at the idiot guardians of Islam issuing idiotic fatwa’s against each other. Sunnis claiming shias are no Muslim and vice-versa. We have to come to a common Islam, without losing our uniqueness.

I take this further (Muslims are not ready for this) - in an evening party gatherings, I would not want any one even to remind the other to join up for Salat (namaz), it is individuals responsibility. If you want to pray go do it, it is your duty and you are the one to answer God, not me or anyone else. Who knows what she or he is going through? Social compulsions and embarrassments about asking are you fasting.. will fade away in the next two generations giving true value to no compulsion in religion. If Muslims can understand that, there is no compulsion in Islam, they would have understood Islam. when people get this, the establishment gets threatened, as if Islam is taken away from them, if Islam is not an internal idea of submission to god and external idea of acts, then they would lose it.

I have to put some research work together on this, Insha Allah, one of these days. I know you will not do it, as you are afraid of losing your support from the likes of guardians of establishment. Javed, let's have the freedom to express the truth of creating a world of peace, submission to peace of humanity; God's will. It is not just you; it is the same story with the Christians, Hindus, Jews, Buddhists and others. Hold on to status quo or what is dished out to us, we fear them and not the Creator who wants us to get along and accept and respect each one of his creation.

May we learn about all religions and the beauty they offer to create a peaceful living. Mazhab nahin sikhata aapas may bair rakhna.

Iftekhar is on the right track, this non-sense about Abrogation of one verse against the other must be summarily discarded. Just because the Imams of yester years did not comprehend the wholeness of Qur’aan, which is a beautiful document for co-existence of humanity, they took exceptions and start abrogating one or the other. With all due respect to those great imams, they understood the Qur’aan that worked for them, their understanding does not work for us living in free societies where there is no compulsion, a real Qur’anic way of life.

We need to develop our own understanding and I know it frightens many; the change is coming. At least the American Muslim kids will not take some of the crap developed and thrown on Muslims as if it were Islamic.

Mike Ghouse
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What is meaning of 2:256 "NO COMPULSION IN RELIGION."

various interpretation of verse 2:256, "There shall be no Compulsion in Religion" there are various interpretation. See below:

Abrogated: The passage was overridden by subsequent Quranic verses (such as 9:73: "O Prophet! Struggle against the unbelievers (Jews & Christians) and hypocrites (Jews & Christians) and be harsh with them").

Purely symbolic: The phrase is a description, not an imperative. Islam's truth is so obvious that to coerce someone to become a Muslim does not amount to "compulsion"; or else being made to embrace Islam after defeat in war is not viewed as "compulsion."

Spiritual, not practical: Governments may indeed compel external obedience, though they of course cannot compel how Muslims think. (This is evident in Saudi Arabia )

Limited in time and place: It applied uniquely to Jews (only) in Medina in the seventh century.

Present day Jews, Christians, Hindus and Buddhists have no choice but to read the Quran and covert. They must convert to Islam for salvation.

Limited to non-Muslims who live under and accept Muslim rule: Some jurists say it applies only to "Peoples of the Book" (Christians, Jews and Zoroastrians); others say it applies to all infidels.

Excludes some non-Muslims: Apostates, women, children, prisoners of war, and others can indeed be compelled. (This is the standard interpretation that has applied in most times and places).

Limited to all non-Muslims: Muslims must abide by the tenets of Islam and may not apostatize.

Limited to Muslims: Muslims may shift from one interpretation of their faith to another (such as from Sunni to Shia), but may not leave Islam.

Applied to all persons: Reaching the true faith must be achieved through trial and testing, and compulsion undercuts this process.

There is massive disagreement among the various school of thoughts among Muslim scholars, ulemas and maulanas: The debate over the no-compulsion verse has several important implications.

Ibn-e-Arabi says (12the century scholar) 200 verses have been abrogated and Shah Waliullah (18th Century scholar) says only 5 verses. There is total confusion and chaos among present day "Hafiz-e- Qurans." This leaves more confusion in the minds of modern day Muslim youth of internet generation.

First, it shows that Islam - like all religions - is whatever believers make of it. The choices for Muslims range from Taliban-style repression to Balkan-style liberality. There are few limits; and there is no "right" or "wrong" interpretation.

Muslims in USA and Europe have a clean slate to resolve what "no compulsion" means in the 21st century We have yet to come up with a good "translation" of our Holy Quran that will take the global village concept into consideration addressing the global challenges for humanity.

Iftekhar Hai
UMA Interfaith Alliance
Tel: 650-872-2578 www.umaia.net

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Mohtaram Iftakhar Sahib

ASAK

I can’t understand why you keep on discussing the issue of “compulsion” in Islam. Do you find anywhere in the world Muslims forcing others to accept Islam? If you have a project or you are helping any organization in this regard better tell them the real problems of the world, most of which are related to irreligion rather than religion, and illuminate them abut how these problems can be tackled by following the socioeconomic system of Islam.

Both you and I think globally. But there is a clear difference. I study and analyse the modern developments in the light of Qur’an and want to change the world in accordance with Fundamental Rights, duties and Prohibitions enshrined in the Book. On the other hand you want to reinterpret certain Quranic verses to make them suit the demands of the current world order, which is largely based on un-Islamic principles.

As far as the verse “La ikraha fid deen is concerned, in my humble view, “Ikraha” is traditionally being erroneously translated as” compulsion” and “Deen” as “religion”. Ikraha to me means something reprehensible as it is derived from karaha and its well known derivative is ”makruh”

The translation of these verses in my opinion should be: “There is nothing reprehensible in System (of Islam). Guidance has become clearly distinguishable from Misguidance. So one who rejects the Taghut (forces of corruption) and is convinced about God, he has grasped the most trustworthy handhold that will never break. “

Religion relates to one’s internal beliefs and personal actions; system also includes the external conditions including the law and environment. Islam is not a religion; it is System that does not only want the people to have a right belief system and personal righteousness but also establishes a system that protects people and helps them attain their rightful goals without fear.

Dr Javed Jamil
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Dear Javed Saheb:

We need good interpretation and translation of Quranic verses in English because there is a great need. This is the reality in America, UK, India & Europe.

You have said: On the other hand you want to reinterpret certain Quranic verses to make them suit the demands of the current world order, which is largely based on un-Islamic principles.

My answer: Almost all the Muslims who have settled in West and also in the Islamic world say, "There is more Islam in Western countries with the exception of "sexism and Banking system." Your writings on both this subject also seconds this facts. But in all reality....I have lived in Pakistan and also visited almost all the Islamic countries. I find lots of Muslims but no Islam. This is said by many Muslims...I am merely repeating what has already been said before.


The Arab world treats Indian-Pakistani Muslims as third class citizens. There are numerous reports of abuse of power by the Arabs. There is so much hypocrisy and see what the Quran says, "The arabs of the desert are worst in hypocrisy and unbelief and most suited to be ignorant of the message that Allah has send to His messenger. " 9:97 and in 9:101 the hypocrisy gets very obstinate and the punishment gets more severe.

There are no individual rights in Muslim world as you find individual rights in Western world. They know Arabic and the Quran but what they practice is, "corrupted and sensual policies."....why

JAVED SAHEB...IT IS FOR THIS REASON WE NEED TO RE-INTERPRET THE QURANIC VERSES TO REVERSE THE PATH THAT MUSLIMS ARE FOLLOWING......IT IS SELF - DESTRUCTIVE AND ARROGANT TO THE CORE.

IN THE AREA OF SEXUAL HABITS THE MUSLIM WORLD IS ALSO NO LESS AND THERE IS SO MUCH CORRUPTION IN EVERYDAY LIFE:

JAVED SAHEB...IT IS FOR THIS REASON WE NEED TO RE-INTERPRET THE QURANIC VERSES TO REVERSE THE PATH THAT MUSLIMS ARE FOLLOWING......IT IS SELF - DESTRUCTIVE AND ARROGANT TO THE CORE.

In the field of education, scienctific research, inventions and discovery. We Muslims are 1.5 billion. There is no noble price winners. Muslims have not contributed in the field of science, inventions and technology as they should be doing. We are the most ignorant people. We rely on handouts from the Western countries, our economic system is broken.....WHY...We read the Quran and Arabic is our mother tongue still we are the most illiterate people of the world. The Chinese, Hindus, Jews, and even the Communist world is ahead of us..why

JAVED SAHEB...IT IS FOR THIS REASON WE NEED TO RE-INTERPRET THE QURANIC VERSES TO REVERSE THE PATH THAT MUSLIMS ARE FOLLOWING......IT IS SELF - DESTRUCTIVE AND ARROGANT TO THE CORE.

The way the Quran is explained to the Muslim world is based in the mind-set of 6th century Arabian culture of "jahaliyah."
We have to set ourselves free from that 6th century mind-set and come in this fast changing jet-set, technologically changing world. Globally we are behind everybody...if we have "correct interpretation" of our moral and our character why do you think we have sunk so low.....that everyone is walking over us.

JAVED SAHEB...IT IS FOR THIS REASON WE NEED TO RE-INTERPRET THE QURANIC VERSES TO REVERSE THE PATH THAT MUSLIMS ARE FOLLOWING......IT IS SELF - DESTRUCTIVE AND ARROGANT TO THE CORE.

Please do not take this personally.......I want to make a forceful point that our "ummah" is sinking because of several reasons. The only thing left with us is the Quran..........and Muslims have faith in God...there is hope. But you have to re-polish the wheel, rust off "mental arrogance" and role up your sleves and look at Quran from global perspective where Muslims are a minority facing annihilation. We cannot even control our own resources and refine our own oil. We need Western minds and Western technology....there is something drastically wrong here. The oil will soon be gone and we will be left to die and beg for survival. That is why I am saying:

JAVED SAHEB...IT IS FOR THIS REASON WE NEED TO RE-INTERPRET THE QURANIC VERSES TO REVERSE THE PATH THAT MUSLIMS ARE FOLLOWING......IT IS SELF - DESTRUCTIVE AND ARROGANT TO THE CORE.


Iftekhar Hai
UMA Interfaith Alliance
Tel: 650-872-2578 www.umaia.net

Can Women Be Imams?

http://worldmuslimcongress.blogspot.com/2010/02/can-women-be-imams.html

Dr. Krausen’s presentation evokes the God given intellect in us. She demurs, “if this is a sign of a development towards a more rational approach to the issue, or whether it is merely an attempt to be politically correct.”, indeed, It is my observation over the last 10 years of work, debates and discussion forums, that it is a development. My comments follow the article - Mike Ghouse

Can Women Be Imams?
Halima Krausen

In the face of the controversy over Amina Wadud's Friday prayer, Muslim scholar Halima Krausen argues that we should have the courage to ask our own questions, to study the matter conscientiously and to reach conclusions which make sense in our times

Koranic traditions must be taken seriously, Krausen says, but it is also necessary to ask questions about their contemporaneity too. Following the Friday prayers led by Dr Amina Wadud in New York on 18th March and the emotional public debate to which that event led, I have repeatedly been asked for my view on the matter. I believe the issue may seem simple, but is more complicated than it appears. So I'd like to contribute a few ideas to the discussion, rather than put forward a clear opinion.

The first point to make is that it's absolutely unclear what we're talking about. Far from defining a clear "rank," the term "Imâm" is used for a wide spectrum of different meanings.

The word Imâm is related to the word umm, "mother"

In the Koran, the word is used in a more fundamental way and refers to leading exemplary figures like Abraham (Sura 2:124) or the judges of the Children of Israel (Sura 32:23-24) or the potential of all upright people in general (Sura 25:74; 28:4-5); but it can also refer misleadingly to characters like Pharaoh and others like him, who lead one "to the fire" (Sura 28:39-41).

The word Imâm stems from the root "amma" – move forward, lead, be in front – and is related to the word "umm" – mother – which goes beyond the biological aspect towards the meaning "Source, basis, being."

The second apparently unclear point in the current debate is one of methodology. Both supporters and critics of the Friday prayers in New York draw hasty conclusions either from specific traditions (since the Koran itself doesn't deal with the issue directly) or from assumed principles, without examining their background or taking account of their context.

"The gates of legal innovation are closed"

One of the most frequent arguments is that "this has never happened before and has never been considered possible in the past, and therefore should never happen."

There is indeed a methodological principle called Istishâb – the extension of a legal ruling – which applies in cases where the original conditions for the ruling remain the same. This prevents legal and social experiments from being carried out for their own sake, and requires urgent reasons for change, especially regarding prayers and services ('Ibâdât).

This principle has been tacitly overemphasised in Sunni schools of legal thought, and this overemphasis has been strengthened by the doctrine that allegedly "the gates of Ijtihâd (Islamic legal innovation) are closed" – a view which has often led to legal inflexibility.

The ontological equality of man and woman in the Koran

But there have been changes even in liturgical matters: while we assume that we are following the example of the prophet in such matters as ritual prayer (which in principle we no doubt do), in fact we follow the standardised instructions of Muslim teachers from the formative period of Islam, whose details can vary from one school to another. And at least in the diaspora, we tend to feel the need to simplify even those differences for the sake of Muslim unity, rather than to use the dynamic which they offer as a way of deepening the riches of our spiritual and cultural life.

On the other hand, the supporters of change cite the ontological equality of man and woman in the Koran and the fact that the same terms are used to refer to their practical and spiritual responsibilities (e.g. Sura 4:1, 33:35, 9:71 etc.). They overlook impatiently the development of Islamic tradition in the past and demand immediate reform in the direction of justice and equality here and now.

Islam knows no hierarchy of office. All the same, in the classical Fiqh, questions of priority regarding who should lead communal prayers were often not decided solely on the basis of knowledge, skill in recitation or piety. Issues of social hierarchy also played a role.

Women may lead prayers – for women

Within the patriarchal structures which ruled in the largest part of the Muslim world at that time, the idea that a woman might lead public prayer would have been seen as very strange.

Most schools of law consider that women can lead prayers for women. There are tendencies which discourage woman from doing so, and, in the case of Mâlikite school, prohibit them from doing so, evidently on the basis of a Hadîth according to which "a people which entrusts its matters to a woman can never win success."

It's an argument which is often called upon to support opposition to women holding positions of leadership, but it's an argument which neither fulfils the necessary criteria of authenticity, nor can it be brought to conform to the image of the Queen of Sheba as presented in the Koran, nor does it conform to the principle that men and women, as mutual friends and allies (Awliyâ'), "should offer each other good and deny each other evil" (Sura 9:71).

At the same time there are confirmed reports that the wives of the prophet certainly led prayers for women, which are verified by details such as that the (female) Imâm stood in the rows together with the other women.

Some scholars said women may lead mixed prayers

We are far from knowing all the debates of the past on this subject. We only have access to that which was recorded in writing and has been preserved. Indeed there were scholars who had nothing against women leading even mixed ritual prayer, among them Abu Thawr al-Kalbi (died 876), Abu Isma'il al-Muzani (died 879), al-Isfahani (died 884), the founder of the Zâhirite school, at-Tabari (died 923), or Ibn Taymiyya (died 1328).

We don't know many details of the arguments they used, but we also have no evidence that their positions called forth a storm of protest in their time or that they were condemned by their contemporaries. This could be because the cases they mentioned were regarded as exceptional (for example, that a woman may lead the Tarawîh prayers during the month of Ramadan when no man is available who knows the Koran by heart, or that a woman may lead her husband, their children and their slaves when she is the most learned of them).

One could argue that the Tarawîh prayers are not obligatory and that prayers with the family are not public, and that one should not transform exceptions into rules. On the other hand, one could understand such exceptions as confirmation of the theory that it's not reasons of theology or principle, but social reasons which are decisive in these rulings.

Between prejudiced doubt and uncritical approval

The case of Umm Waraqa is often given as a precedent in the current debate. In the various versions of her story, which all add a bit to the picture, we learn that she was one of the women who knew the Koran by heart, and that the Prophet called on her to be the Imâm of the members of her household (Ahl Dârihâ).

Critics have tried to prove that there are weak points in one or other of the Isnâd (chains of transmission) which put the authenticity of the tradition into doubt. On the other hand, the example is used uncritically to back the demand for equal rights for women in leading public prayers.

Between these extreme positions, a debate is taking place as to who the members of her household were and whether the situation was a private or a public one.

A Development Towards A More Rational Approach?

There seem to be no examples of women who led Friday prayers, but there were many women who became famous as preachers on other occasions. We only have to look in the classical collections of biographies to find them.

But we would be deceiving ourselves if we left it at that and simply ignored the many statements which say, for example, that the voice of women is seductive, that the welfare of a woman is dependent on the satisfaction of her husband, that a woman's memory and intellect are inferior, or that women cause temptation and disturbance (Fitnah). These views come from Koran verses taken out of context, traditions and general assumptions.

In fact I'm surprised at the fact that such arguments are scarcely to be found in the current debate, and I ask myself if this is a sign of a development towards a more rational approach to the issue, or whether it is merely an attempt to be politically correct.

Islam's rich cultural variety

The debate over the role of the woman as Imâm is symptomatic. What we really need is a critical evaluation of the situation as required by the Muslim Ummah.

To start with, aside from the stereotypes, there isn't anything like "the position of woman in Muslim society." Parallel to the various possibilities for women in the service which are dependent on the views of specific schools of law and local customs, there are, between Morocco and Indonesia, between Central Asia and sub-Saharan Africa, varied climatic and economic and political conditions (which, to be sure, may not necessarily be just), historical experiences, and social and family structures, varying from a clearly patriarchal system to matrilineal structures with every shading in between. All are rooted in the same Koranic and prophetic sources and all make their own contribution to a rich cultural variety.

There's an astonishing contradiction between the high proportion of women students at universities in Muslim countries and the high proportion of illiterate women in the same countries, between the expression of high regard for women and the practical difficulties put in the way of giving women a bigger say in decision making processes, between the lip service paid to the delicacy of women and the off-putting ugliness of the women's areas in many mosques or the rough comments on the duty of obedience of a women towards her husband.

In my own daily work with Muslims in Europe, I meet people from different Arab countries, many of them students or refugees with different backgrounds as far as their education and political attitudes are concerned. Many of them insist on strict separation of the sexes, which may not always be a disadvantage, since it often encourages initiative and solidarity among women.

Does difference necessarily lead to fragmentation?

I am often surprised by the support given to daughters who want to study, and by the attempts in other families to restrict and control their daughters. There are Turkish migrants who are often strongly influenced by the clear role expectations of their rural background, while the next generation works its way through a labyrinth of values and norms between the cultures as they wrestle with their identity.

Many Muslims, especially women, are frightened. They are frightened of difference: they fear it may lead to the fragmentation of their society, to such an extent that they become incapable of dealing with contradictions and differences of opinion.

Many Muslims, especially women, are angry – angry about stereotypes from outside and ignorance and superstition inside the community to which they are repeatedly challenged to react. This gives them scarcely any time for constructive thought. They are angry, because they feel themselves cheated of their spiritual and cultural inheritance, and they are angry about the lack of any possibility of working at the development of a contemporary interpretation and application of the values they hold.

What are our options?

Should we, like uncritical slaves, obey everything which is declared in the tone of command, without questioning the sense of it? Or should we work towards the Koranic ideal under which men and women are partners (Sura 9:71), with the same moral values and religious duties (Sura 33:35) and the same duty to work together to build a just society?

And on another level: should we make women's education and the improvement of women's position in society into a priority, both in the general society and in the Muslim community in particular? Or should we push forward with symbolic actions from which one might expect that they will have an influence on the situation? Or are there perhaps yet other ways to improve things?

Final comments

Currently there are more questions than answers. Ijtihâd is necessary in many areas, and there are many legal rules which have moved away from the spirit of the Koran, even if they are founded on some fragment of the text.

Aside from that, the teaching that Mohammed is the final messenger of God is not the same as saying that the situation of the past must never change. It's much more the starting point for a more mature way of contributing to the welfare of human society.

I certainly don't want to be misunderstood as meaning that I lack respect for any of the scholars of the past. Whatever their position, they have tried hard not simply to follow isolated statements or hasty conclusions from precedent, but to work systematically within the framework of their respective methodology, experience and society.

In the same spirit, we should not follow them blindly. We should have the courage to ask our own questions, to study the matter conscientiously and to reach conclusions which make sense in our times.

Halima Krausen is a Muslim scholar and lecturer for the Initiative for Islamic Studies in Hamburg, Germany. (Translation from German: Michael Lawton)

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Mike Ghouse comments:

Dr. Krausen’s presentation evokes the God given intellect in us. She demurs, “if this is a sign of a development towards a more rational approach to the issue, or whether it is merely an attempt to be politically correct.”, indeed, It is my observation over the last 10 years of work, debates and discussion forums, that it is a development.

My comments follow the article - Mike Ghouse

She asks, “ Should we, like uncritical slaves, obey everything which is declared in the tone of command, without questioning the sense of it? Or should we work towards the Koranic ideal under which men and women are partners (Sura 9:71), with the same moral values and religious duties (Sura 33:35) and the same duty to work together to build a just society?” The Neocon Muslims usually are afraid of the freedom; they find safety and security in being uncritical slaves. A new thought frightens them; I wish God had made them angels, completely free from the burden of thinking and taking the responsibility.

I agree with her that most of “These views come from Koran verses taken out of context, traditions and general assumptions.” And, “One of the most frequent arguments is that "this has never happened before and has never been considered possible in the past, and therefore should never happen."

Women and men are created to be full partners in life, as Dr. Krausen quotes, “should we work towards the Koranic ideal under which men and women are partners (Sura 9:71), with the same moral values and religious duties (Sura 33:35) and the same duty to work together to build a just society?”

Not all, but many a Muslims are afraid to speak up, even for the sake of discussion. The one who speaks up gets fiercely pounced, so he or she never speaks again. This is how the bullies shut out much of the freedom. I have consistently observed this among Muslims, Jews, Hindus and others. By the way, it is not about Muslims, it is about men, no matter what faith they wear, their phobias are the same.

For some men, the only source of feeling superior (false security) is by considering women to be inferior, a dumb logic, they are so weak that their whole being gets threatened by even feeling their spouse or other woman to be on par. Women are not inferior to men in any form or shape, on the Day of Judgment; it is their deeds that will be accounted for just as much as men’s deeds. A good deed is what you do to make Allah’s creation better; people and environment.

A generation or two from now, it may become a common thing for women to lead mixed gender prayers, Qur’aan orders men to lower their gaze and focus on piety, and pray to God and not look at women’s back. That is a ridiculous argument and those men should wear full Burqa with solid cover on their faces. Indeed, it is a test to those few men, to check their intention of going to the Mosque; to pray or to loaf.

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Mohsin Maqbool Elahi "Can women be Imams?" is an extremely difficult question to answer. Besides, I am no Islamic scholar to do that. However, I do know that it is NOT allowed for men to offer their prayers behind women due to various and obvious reasons.

However, where the question "what are our options?" is concerned, we should definitely make women's education and ... See Morethe improvement of women's position in society into a priority, both in the general society and in the Muslim community in particular. Pakistan lacks far behind many other Islamic states where these are concerned. Come to think of it even the men stand nowhere near in comparison.

The situation in our rural areas is even worse which is why entire families migrate to urban areas looking for labour. And those who can't find work or rather don't want to work turn to crime.

I am surprised that you being a Muslim scholar and lecturer for Islamic studies use 'Mohammed' for the Prophet's spelling when it should be Muhammad (peace be upon him). 'Mohammed' is an anglicised version which is not used anymore for his name. Besides, Muslims are always supposed to write 'peace be upon him' after his name in veneration which you have not. This is the least we can do to show our profound respect for the final messenger of Allah.
And, please, no offense meant.

Sadikha Hassain I strnongly beleive follow the rules and regulations of Quran and Huzoor Momammed sav. why to make changes and additions?

Amina Akram Faizan bhai ,the expereinces i ahve had last few days are so abrupt that , its sick and sick of people all around here.

Mike Ghouse - Women and men are created to be full partners in life, as Dr. Krausen quotes, “should we work towards the Koranic ideal under which men and women are partners (Sura 9:71), with the same moral values and religious duties (Sura 33:35) and the same duty to work together to build a just society?”

Not all, but many a Muslims are afraid to speak up, even for the sake of discussion. The one who speaks up gets fiercely pounced, so he or she never speaks again. This is how the bullies shut out much of the freedom. I have consistently observed this among Muslims, Jews, Hindus and others. By the way, it is not about Muslims, it is about men, no matter what faith they wear, their phobias are the same.

For some men, the only source of feeling superior (false security) is by considering women to be inferior, a dumb logic, they are so weak that their whole being gets threatened by even feeling their spouse or other woman to be on par. Women are not inferior to men in any form or shape, on the Day of Judgment; it is their deeds that will be accounted for just as much as men’s deeds. A good deed is what you do to make Allah’s creation better; people and environment. ... See More

A generation or two from now, it may become a common thing for women to lead mixed gender prayers, Qur’aan orders men to lower their gaze and focus on piety, and pray to God and not look at women’s back. That is a ridiculous argument and those men should wear full Burqa with solid cover on their faces. Indeed, it is a test to those few men, to check their intention of going to the Mosque; to pray or to loaf?

41 minutes ago · Mike Ghouse - Mohsin, in academic circles, the name Muhammad is commonly written with or without (pbuh). Even in Quraan where ever Prophet's name has appeared, there is no (pbuh). It is our culture that we use. It is not a religious requirement. It is fully acceptalbe to just write Muhammad, he is our prophet, no matter how many suffixes or prefixes we add, it... See More is not enough. It is ok not to add them as well.

By the way, Muhammad is as anglicized as Mohammed. There is no international ruling to use one or the other. I understand it is only in Pakistan it is has to be written in certain way, that is not the case in other nations.
34 minutes ago · Mike Ghouse - I laud Dr. Amina Wadud for restoring the rights of the women, that Islam initiated to begin with. Dr. Wadud, Asra Nomani, and Naeema Ghafoor were on my Radio show on the day of the Juma prayers several years ago.

It was a shame and embarrassment that a few right wingers, intolerant and insecure Muslims held ugly placards outside the prayer.... ... See MoreThe women were afraid of doing the prayers in the Mosque, so they went to the church. Reminded me of the persecution the early Muslims endured in praying in public places and they hid and prayed.

Amina Akram We are thinking of women leading the prayer , when can the women be allowed in the mosque.

Mike Ghouse - Amina, it is a shame that we can pray together in Mecca and not our own mosques. Fortunately, in the US, women and men go to prayers together, but pray in two different separated areas.. it will change in a few years, when our girls will not put up with up it. Although a few men act ugly in Allah's house, but a few have dared to change it too. May Allah give the courage to women to stand up for their rights.

- Please watch Asra Nomanis Public Television documentary ... the Morgan Town Mosque or something like that.

- My late wife Najma and I were challenged to enter the Jumia Masjid in New Delhi, we went any way and the Nayab Imam was staring at us, we did our Nafl prayers together. ... See More

- Najma and I steppted into the Mosque on the left to Taj Mahal, the Imam stood in my way, I asked hm to produce a document of ownership or let me pray in Allah's house as I would pray in Mecca... Najma and I prayed together in that Mosque. He later came and we had a long chat... he was OK.
a few seconds ago

More comments at: http://www.facebook.com/note.php?note_id=285316480717#
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MOHAMMAD IRTAZA ADDS:

Salamun Alykum.

Both believing men and women shall attend the Congregational Prayer as understood from this verse - "O you who believe, when the Congregational Prayer (Salat Al-Jumuah) is announced on Friday, you shall hasten to the commemoration of God, and drop all business. This is better for you, if you only knew." (Quran 62:9) Please note that this verse is addressed not only to believing man, but also to believing woman.

Leading a Congregational Prayer is a righteous work. The Quran recognizes that men and women are endowed with unique qualities (Quran 4:32). Yet, the Quran teaches us that men and women are equal and they can do any righteous work for which they will be rewarded - "Their Lord responded to them: "I never fail to reward any worker among you for any work you do, be you male or female-you are equal to one another. Thus, those who immigrate, and get evicted from their homes, and are persecuted because of Me, and fight and get killed, I will surely remit their sins and admit them into gardens with flowing streams." Such is the reward from God. God possesses the ultimate reward." (Quran 3:195) Based on this verse, male and female are equal, and an woman may lead a prayer since it is a righteous work.

One of the purpose of the Congregational Sermon (Khutba) is to advocate righteousness and forbid evil. The believing men and women are allies of one another and they can advocate righteousness and forbid evil as understood from this verse - "The believing men and women are allies of one another. They advocate righteousness and forbid evil, they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and they obey God and His messenger. They will be showered by God's mercy. God is Almighty, Most Wise." (Quran 9:71) Since, this verse does not specify the type of audiences, a woman may deliver sermon or advocate righteousness or forbid evil to a group of male and female worshipers.

But, can a woman really take a leadership role ? The Quran detailed out the story of Queen Sheba (Quran 27:22-44). She represented a democratic leadership who consulted with her people before making decisions - "She said, "O my advisers, I have received an honorable letter. It is from Solomon, and it is, "In the name of God, Most Gracious, Most Merciful." Proclaiming: "Do not be arrogant; come to me as submitters."" She said, "O my advisers, counsel me in this matter. I am not deciding anything until you advise me." (Quran 27:29-32) After witnessing what God gave to Solomon, she became Muslim. The Quran does not indicate that her leadership role is offensive.

But, is it an innovation if woman leads a Prayer with men present in the Congregation? The Quran is a complete(Quran 6:38), perfect (Quran 18:1-2) and fully detailed (Quran 6:114) book. The Quran has no such ruling that leads us to believe that woman cannot be an Imam with men present in the congregation. Please remember that the Quran condemns religious innovations. Any religious ruling not authorized by God Almighty is an innovation as understood from this verse - "You do not worship beside Him except innovations that you have made up, you and your parents. God has never authorized such idols. All ruling belongs to God, and He has ruled that you shall not worship except Him. This is the perfect religion, but most people do not know." (Quran 12:40)

Can you imagine how many religious innovations were made up by our respected imams and scholars just by quoting religious edicts (fatwas) !? The ancient religious scholar manufactured the following religious edict which was falsely attributed to the Prophet to discourage women to go to a mosque.- "Narrated Ibn Umar: The prophet (p.b.u.h) said, "Allow women to go to the Mosque at night." (Vol 2, Book 13, No 22, Bukhari hadith translated by M. Muhsin Khan) !!!!! The following modern religious edict is fabricated by Assembly of Muslim Jurists in America (AMJA) because they failed to resist the right of women to go to a mosque - "A unanimous consensus for the entire Ummah (Muslim community) in the east and west (is) that women cannot lead the Friday prayer nor can they deliver the (sermon). Whoever takes part in such a prayer, then his prayer is nullified, whether he was an Imam or a follower." !!!!!!!!! So, according to the new fatwa, woman may now go to a mosque but she cannot lead a prayer !!!!!

Is there any possibility that the ruling on "woman as imam" existed during the time of Abraham, since God Almighty taught him how to offer salat prayer (Quran 21:73) and Muhammed was enjoined to follow the religion of Abraham (Quran 16:123) ? We simply do not know how women were treated during the time of Abraham. We do not know if God Almighty decreed equality of law (Quran 3:195) for both men and women during Abraham's time. We even do not know if that ruling on "woman as imam" was relevant or premature during that time frame. Slavery is a relevant subject during Muhammed's time (Quran 2:177-178; 4:25) . But, is slavery a relevant subject during our time when it is universally recognized unacceptable practice !? The mathematical miracle of the Quran (Quran 74:30-35) is relevant during our time because the miracle can be verified with the help of a computer (Quran 27:82). But, could that miracle play any significant role during Muhammed's era when numerical system were not even developed and people used alphabets for counting !?

Only fifty years ago, women were not even allowed to pray in the mosque despite the fact that the Quran permits them to pray in the mosque (Quran 62:9). Today, it becomes a reality at a very small scale but with the segregation of men and women !!

Only God Almighty has the full knowledge of the past, present and future of all seven universes. Based on such knowledge, He designed His Quran such a way that it can be effectively applied to any situation for all the generations and generations to come.

Thank you and may God guide me,
Muhammed Irtaza
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PRESS RELEASE

Contact: Mike Ghouse (214) 325-1916,
email: MikeGhouse@aol.com
event email: HolocaustandGenocides@gmail.com
Website: http://www.holocaustandgenocides.com/

III ANNUAL REFELCTIONS ON THE HOLOCAUST AND GENOCIDES

DALLAS – (January 14, 2010) –The Foundation for Pluralism announces the 7/7 speakers Panel to reflect upon the Holocaust and Genocides event at 5:00 PM on Sunday, January 24, 2010 at the Center for Spiritual Center, 4801 Spring Valley Road, Dallas, TX. 75244.

Each individual in the seven member panel would acknowledge the inhumanity in each one of us and reflect upon the solutions for co-existence. It is a purposeful event to learn, acknowledge and reflect upon the terrible things, that we humans have inflicted upon each other.

What can you do as individual?
Continue: http://holocaustandgenocides.blogspot.com/2010/01/press-release-on-holocaust-and.html
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