An appeal to Indonesian Muslims

An appeal to Indonesian Muslims
Mike Ghouse

Friday, December 18, 2009 will be noted as a sad day in the history of Indonesia. On this day, a group of people on their way out from attending an Islamic New Year parade attacked the Santo Albertus Church under construction in Bekasi.

http://worldmuslimcongress.blogspot.com/2009/12/appeal-to-indonesian-muslims.html

Fortunately, no one was injured in the incident, but the church was damaged severely, just a week before Christmas.

We the Muslims from around the world, appeal to the Indonesian Muslims, who follow the word of God and example of the Prophet to help those few who are momentarily lost, and bring them back on the path of justice and fairness that the Prophet taught us.

The Quraan asserts in 49:13, “The noblest of you in sight of Allah, is the best in conduct. Allah Knows and is Aware.” Had God willed, he would have made all of us the same.

We look up to you, the Indonesian Muslims for following Islam as taught by Prophet Muhammad (pbuh). You are proud owners of the Panchasila document which reaffirms the freedom of all faiths. Indeed, it is this model of freedom that builds trust, respect and goodwill among all of God’s creations.

Prophet Muhammad’s (pbuh) life was an example for us to follow, he did not return violence with violence, instead he prayed for those who pelted stones and bloodied him, asking God to give them goodwill.

Prophet Muhammad (pbuh) respected the Christians, Jews and others to the point of inviting them to dialogue; he was one of the first humans to initiate the interfaith dialogue. Historians note that Byzantine Christians led by their bishop, had come to discuss a number of issues with the Prophet, and when the time for their prayer came up, he offered them to "conduct their service in his mosque”. He taught us that respecting other faiths is part of our conduct. Indeed, he earned the trust of his community by being truthful, honest and trustworthy; he was called Amin by the people around him.

The Prophet set another example of mitigating conflicts and nurturing goodwill when the Aswad stone fell off the wall of Kaaba. Each tribe was laying claims of their right to set the fallen Aswad Stone back in the wall, Muhammad (pbuh) was approached, he could have done it himself, but being the ultimate peace maker he was, he got the parties together, mitigated their conflict and had them all share in lifting the stone back into its place, thus nurturing goodwill.

We appeal to you to earn the respect of the society and be good and just to one and all and re-build the Church for the Christians that was desecrated. Please set an example of the Indonesian Muslim conduct for others to follow. To be a Muslim is to mitigate conflicts and nurture goodwill and strive to build societies of Justice and peace for every human being.

Update: 12/31/09 - The appeal is published in Jakarta Post
http://www.thejakartapost.com/news/2009/12/31/letters-an-appeal-indonesian-muslims.html

Mike Ghouse is a Muslim from Dallas, Texas who admires the Indonesian Model of Islam. He is a speaker, thinker and a writer and regularly offers pluralistic perspectives to the media. He can be reached at MikeGhouse@aol.com and the websites and the blogs are listed at http://www.mikeghouse.net/

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Shia Imami Ismaili Muslims

The Shia Imami Ismaili Muslims

I am pleased to add a few comments on the write up by Jim Davis below.

As Muslims we have to learn to accept different practices of Muslims. God has intentionally created diversity, every thing in creation is different and unique, it is a model for us to accept the spiritual differences and co-exist in harmony. Prophet Muhammad expanded on that by acknowledging the otherness of other faiths and including them, as they were, with their own belief system into the Madinah pact, an inclusive form of governance.

God knew we are obdurate beings and had asked us to recite the Sura Fateha with every unit of the prayer, Muslims recite “God alone is the master of the day of Judgment” at least fifty times a day, God was hoping that it will rub off on us, he was hoping we would understood the meaning of it and not be judgmental towards others. A good majority of us do believe that only God alone is the judge in matters of faith, the few others may not be sure about God’s wisdom, so they keep on judging other people.

The Ismailia’s pray differently than the Shia’s, Sunnis and Bohra, it is their right and their belief, just as others do what they are taught. They do believe in God and the prophet like all other Muslims.

Please remember, no one is responsible for other’s deeds, each one of us is on our own.
Let's acknowledge the otherness of other and let every one take pride in their practices.

Mike Ghouse
http://www.worldmuslimcongress.com/
http://www.worldmuslimcongress.org/
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Now comes the article by Jim Davis

The Shia Imami Ismaili Muslims

The Shia Imami Ismaili Muslim sect, or Ismaili for short, is one of the largest and little known esoteric sects in Islam. Its members otal about 15 million people and can be found in India, Pakistan, Central Asia, China, East Africa, Europe, and North America. They are all united by their common allegiance to their spiritual leader, Imam Karim Aga Khan IV, who is a direct descendant of Imam Ali, Prophet Mohammed's son-in-law and successor, appointed to lead the Islamic community.

Most people in the West view Islam as sort of monolithic religion, but in actuality it is divided into numerous sects. The basic division is the Shia/Sunni split over who should have succeeded the Prophet after his death. Before his death, the Prophet appointed Ali as his successor during his last hajj (pilgrimage to Mecca) in the year 632 CE. However, Ali as rejected by a group of the Prophet's close followers, known as the Companions, who elected Abu Bakr as their Khalif (political successor the Prophet). Ali was eventually elected as the fourth Khalif, but was always considered the leader (Imam) of the Shia (party of Ali). His assassination and the death of his grandson Hussein split the Islamic community permanently into two factions: the Shia and the Sunni.

Imam-e-zaman (The Imam of the Time) must always be a descendant of Imam Ali, and has the sole authority to interpret the Koran according to the time and place. Ismailis hold that Allah's Noor (the Light) is eternal; they believe this same Noor which was with Ali resides in the current Imam. This light allows the Imam to speak authoritatively and to give out firmans.(spiritual teachings) which Ismailis follow. The Imam has also been called a speaking Koran. As an Ismaili friend once said, "Allah did not stop talking to humankind 1400 hundred years ago; he never has stopped guiding us." They see the Imam as a reflection of the Divine Reality in this world.

The Shia followed Imam Ali and each succeeding Imam thereafter, who is appointed (nass) by the Imam from amongst his male offspring (usually the eldest son, but not always). Shia Muslims have occasionally faced internal problems regarding the succession of an Imam. As a result of disagreements, the community split and a new sect came into existence. Such a split occurred over the succession of the 6th Imam, Jafar es-Sadiq. It was this split that gave rise to the Ismaili sect. They followed the Imams from Imam Jafar's son Ismail, while the majority of the Shia followed his other son, Musa al-Kazim. Musa's followers are known as Ithna Asharis (The Twelvers) which became the state religion in Iran.

Since the split from the Ithna Asharis, the Ismaili movement went on to spread throughout the Islamic world as a social revolutionary movement. Ismaili Dais (religious teachers), appointed by the Imam, would form teaching cells in local communities and conduct missionary work (Dawa).

Their mission was to lead others to recognize and give allegiance to the Imam of the Time. By the 9th century, these groups were strong enough to launch a revolt in North Africa and Eastern Arabia, which resulted in the formation of the Ismaili led Fatimid Empire in Egypt (lasting until 1171 CE).

During the later days of the Fatimid Empire, the Ismaili movement split into two factions over the succession to the 19th Imamate. The Must'ali factions, who maintained control over the Fatimid Empire, are now known as the Bohras, who live mainly in India and Yemen. Since their line of Imams went into hiding, the Dais assumed leadership of the community in the Imam's name. Before the murder of Imam Nizar by his brother Must'ali, a Dai by the name Hasan bin Sabbah established an Ismaili stronghold in the mountains of Northern Iran. When Nizar was killed, Sabbah started a Dawa called, "The New Preaching." A son of Nizar was smuggled out of Egypt and kept concealed at the fortress of Alamut. From Alamut, Ismaili missionaries (Pirs) spread the ideas of Ismailism throughout the Middle East and South Asia. They were very successful in South Asia, where several Hindu castes converted en mass to the new faith. These South Asian Ismaili's gave the Ismaili faith a body of religion called ginans.

In the year 1256 CE, the Ismaili State at Alamut came to end when the expanding Mongolian Empire destroyed it. Ismaili Imams and their followers then went into hiding. They mostly disappeared from history until Imam Aga Khan I fled Iran in 1841 and took charge of his Khoja Ismaili followers in South Asia. In Iran, the group took on the appearance of a Sufi Order, whereas in South Asia, they appeared as Hindus. This concealment, called "taqqiya," is practiced by all Shia sects for self-defense. From the time Imam Aga Khan I entered India, the Ismailis have gradually lifted taqqiya and practiced their faith openly as a group.

Ismailis today continue to practice their beliefs in secrecy for fear of persecution. The faith, however, is becoming more recognized by outsiders and no longer a secret. They meet daily in Jamatkhanas for prayer and community activities. Only Ismaili Muslims who have pledged allegiance to the Imam are allowed in the Jamatkhanas for services (though most Jamatkhanas do give tours to interested persons). It is Ismaili doctrine that unless one has taken baiyat (oath of allegiance) to the Imam, then Jamatkhans services would not be of any value to the visitor or to the Ismailis worshiping. So visitors during services would merely be a distraction.

While the religious rites are performed privately in Jamatkhanas, their doctrines are not hidden from public view. The teachings and practices of the Ismailis are readily available in books and on the Internet. The group is open to converts, though they do not seem to actively recruit new members. The Ismailis follow the Five Pillars of Islam by obeying the Farmans (official teachings) of the Imam of the Time. Their interpretation of Islamic doctrines and practice can change according to the time and place in which they live. This change can only be brought about by the Imam of the Time.

Ismailis learn from their Imam how to live ethically and find the true way o achieve union with "Divine Reality." The first step taken by an Ismaili to begin this journey is to recite the Shahada: "There is no God but Allah, Muhammad is the messenger of Allah, and Ali, the commander of the faithful, is from Allah." Every Ismaili, or a convert to the faith, must pledge allegiance to the Imam of the Time and follow his Farmans. This is basically how Ismailis receive and follow Allah's achings.

Ismailis perform Du'a (prayer) three times a day in Jamatkhanas or at home. This is derived from the later Shia practice of combining the five regular prayers into three prayer sessions.

Ismailis pay Zakat (alms levied) to the Imam of the Time, which is collected monthly in the Jamatkhanas. It is set at 12½ % of one's income, but individual Ismailis may pledge to pay more. This tithe is called the Dasond. A portion of this money is used to finance local Jamatkhanas,with the rest being sent to the Imam. The current Imam has used these funds in various Aga Khan Foundation projects throughout the Third World, often in close association with the United Nations (many of the Imam's close family work in various U.N. developmental projects). Ismailis practice ritual fasting according to the religious customs of the regions in which they live. Some follow the typical Islamic fast of Ramadan as a form of taqqiya in countries ruled by Islamic Governments, while others living in secular societies do not. Many Ismailis fast on days of the year known as Shakravari Beej, which occurs when Fridays coincide with the appearance of a New Moon. This is a traditional fast practiced by Ismailis of South Asian origin. During this fast they repent of their sins and ask for Allah's forgiveness through their Imam.

Ismailis perform their hajj (pilgrimage) by seeking a Deedar (glimpse) of the Imam of the Time. Since the Noor (Light of the Imam) is present in every Jamatkhana, going to Jamatkhana each day is equal to performing hajj. In the Prophet's time, to go on hajj was to be with the Prophet.

Therefore, to be in his successor's (the Imam) presence is the modern hajj. Also, Imam Aga Khan IV has been the most accessible of all Imams. He regularly visits his followers all over the world. This can be seen as an interesting reversal of the pilgrimage. The ultimate goal of Ismailis is to achieve union with Divine Reality.

This part is the deepest secret of Ismailism and must be taught in person. It is pure gnosis, a gift from Allah given to those who prepare to receive the Light of Qiyamat.

Esoteric means the "inner, in the sense of the inner consciousness;
the contemplative, mystical or meditative transpersonal perspective.
This can only be understood by intuition or higher mental or spiritual
faculties.Shiites, more especially Shia Ismailis or Batinis follow the
esoteric interpretation of some of the verses of Qur'an.

Exoteric is opposite of esoteric, which means the "outer", i.e. the
outer or surface or everyday consciousness.This includes both the
scientific-materialistic and the conventional (or literal) religious
perspective.Sunni Muslims follow exoteric interpretation of Qur'an.

Peace and Light,
Jim Davis

The Mosque in Morgantown

Press Release: For Immediate Release
http://worldmuslimcongress.blogspot.com/2009/04/mosque-in-morgantown.html
The Mosque in Morgantown
Airing on PBS stations nationwide
Monday, June 15, 2009, at 10 p.m. ET

Mike Ghouse's note: I am pleased to see this initiative from PBS, we have to bring out the inner struggles every community in America so we can learn about each other and consciously create societies for peaceful co-existence. I recall that day when Asra Nomani, Saleema Ghafur and a few other Muslim activists were on my Radio show, the day Asra walked through the front door of the Morgantown Mosque and endured the ensuing struggles from a few insecure Muslim Neocons. A majority of Muslims, like any other group is made up of 98% of moderates and they believe in peaceful co-existence with an attitude of live and let live.

Only 1/10th of 1% of any group tends to be literal. I have found time and again that less than 1/10th of 1% of Muslims have really opposed the move Asra has taken.

Now we have seminars on designing the Mosques from a woman's point of view and this week there is a Mosque being designed entirely by a team of Muslim women somewhere in the United States. Asra Nomani remains a pioneer in liberating Muslim women from traditions; Islam had always honored the freedom bestowed on men and women equally by the creator although a few Muslim men like all other Men oppressed women in every society. I am glad to see a story on Asra Nomani. The Muslims of next generation will appreciate her more.


Contact: Kate Kelly, WETA
703.998.2072 (t); 703.739.3405 (fax) /kkelly@weta.com

“THE MOSQUE IN MORGANTOWN” TO AIR JUNE 15, 2009 ON PBS STATIONS NATIONWIDE

New Film Offers a Window into a Small-town Mosque Uncovering a Microcosm of Muslim Life and a Struggle over Ideology —

WASHINGTON, D.C. — WETA, the flagship Washington, D.C., PBS station today announced that “The Mosque in Morgantown,” part of the “America at a Crossroads” series, will premiere across the country on Monday, June 15, 2009 at 10 p.m. ET (check local listings).

Produced by Version One Productions, Inc., “The Mosque in Morgantown” presents an evenhanded chronicle of life in a West Virginia Muslim community as it struggles to define itself in a post-9/11 world. The vérité-style documentary features author Asra Nomani, now co-director of the Pearl Project investigation at Georgetown University and a former Wall Street Journal reporter, as she pushes for change at her hometown mosque. It also highlights the very different path to change being driven by the community’s moderates. Through engaging interviews and expertly shot pivotal moments, “The Mosque in Morgantown” deftly frames this local conflict as a lens to explore the larger dilemmas facing American Islam.

The catalyst for the story came with Nomani’s return to her West Virginia hometown of Morgantown following dramatic personal events. As a reporter working in Pakistan after September 11, 2001, she had faced a double shock: a surprise pregnancy and abandonment by the man she thought would be her husband, then the murder of her dear friend and fellow journalist Daniel Pearl at the hands of Muslim extremists. Still reeling and with a son to raise, she returned to Morgantown and discovered that the mosque had been taken over by men she saw as extremists. “The Mosque in Morgantown” follows what happens when she decides to fight back against their exclusionism against women — angering even the mosque’s moderates. As the film unfolds, it tells a story of competing paths to social change, American identity, and the nature of religion itself.

Other featured individuals are Christine Arja, a Muslim convert who initially opposes Nomani’s efforts but eventually becomes her only ally in the mosque; and Ihtishaam Qazi, a moderate mosque leader who becomes Nomani’s strongest opponent as he struggles to balance competing viewpoints in the community.

Brittany Huckabee, the film’s producer, explained the decision to make the film: “The story in Morgantown is really about the dilemma of moderate Muslims, and that’s a story we don’t often see covered in the media. But it’s an absolutely critical part of the evolving saga of Islam in America, and at the same time I think it’s a story to which people of all faiths can relate. Hopefully this film can open a window for non-Muslims to understand what goes on inside the local mosque — and hold up a mirror for Muslims to reflect on their own experiences.”

“The Mosque in Morgantown” is the final installment among a wide-array of twenty documentaries broadcast as part of the celebrated “America at a Crossroads” series. This initiative, created by the Corporation for Public Broadcasting (CPB) and produced under the aegis of WETA Washington, D.C., was designed to create an in-depth, provocative series of films exploring the challenges confronting the world post-9/11. The first 11 films in the series aired on PBS April 15-20, 2007, generating a strong audience response and critical acclaim, and ten additional specials have premiered since then. CPB developed the initial concept for “America at a Crossroads” in 2004 with an open call for film projects. More than 400 proposals were submitted from public television stations and independent documentary filmmakers around the world. In 2006, CPB named WETA the producing station to oversee all films throughout production.

Major funding is provided by Corporation for Public Broadcasting. Additional funding is provided by the Center for Asian American Media (CAAM) and the LEF Moving Image Fund. Series producer: WETA Washington, D.C. Program producer: Brittany Huckabee. Associate producer: Ann S. Kim. Director of photography: Gabriel Goodenough. Original music: Kareem Roustom. Series executive producers: Jeff Bieber and Dalton Delan. Series producer: Leo Eaton. Series production manager: Jim Corbley. Format: CC Stereo DVI Letterbox/Widescreen where available. Online: www.pbs.org/crossroads

About Version One Productions, Inc.
Brittany Huckabee is the founder and principal of Version One Productions, Inc., and served as a 2006-2007 Filmmaker-in-Residence at WGBH in Boston. Her directing experience includes four documentaries and two weekly series that were broadcast nationally on PBS. Most recently, she produced and directed the three-hour documentary series “Heaven On Earth: The Rise and Fall of Socialism”, which debuted on PBS in June 2005. She is currently in the early development phases on a new project about human trafficking in Nepal. “The Mosque in Morgantown” was her first independent film project. Online: www.themosqueinmorgantown.com

About WETAWETA Washington, D.C., is the third-largest producing station for public television. WETA’s other productions and co-productions include the critically acclaimed “The NewsHour with Jim Lehrer” and “Washington Week with Gwen Ifill and National Journal”; the “In Performance at the White House” and “The Kennedy Center Presents” performance series; and documentaries by filmmaker Ken Burns, including “THE WAR” and coming this fall, “The National Parks: America’s Best Idea.” Sharon Percy Rockefeller is president and CEO. More information on WETA and its programs and services is available at www.weta.org.