The Disgrace of Holocaust Denial
While studying at Temple University in Philadelphia in the ‘70s, I became good friends with a fellow-student named Bob Morraine. Bob had a terrific sense of humor who could tease out laughter from the bleakest of situations. I found hipany delightful.
One day I learned that Bob’s father was a dentist with a thriving practice in a suburb of Philadelphia. When I told him that I had never had a dental checkup in Bangladesh, Bob was aghast. Ignoring my protestations, he made an appointment for me to see his father.
When Dr. Morraine took a look at my teeth the following week, it would be an understatement to say that he was shocked. I was overdue for extensive dental surgery. The treatment had to be spread out over several weeks and would have cost a few thousand dollars even then, but knowing my student status and still wanting to honor me as a paying patient, he charged me a grand total of … fifty dollars.
Bob was Jewish and we rarely saw eye-to-eye on the Palestinian issue, having animated give-and-take whenever the opportunity arose. There was one topic, though, that cast a shadow on Bob’s ever-smiling face, and that was the topic of the Holocaust. Although I was aware of the general nature of this crime against humanity (my most vivid exposure to it until then was the 1961 movie, Judgment at Nuremberg), I would never have fathomed its affect on the Jewish psyche had I not known Bob. Even though removed from the event by a generation or two, the Holocaust seemed as real to Bob as it was to its victims. I learned to respect that and developed an understanding of the enormity of the genocide.
Bob and I lost contact after graduation. I came west to California (“Go west, young man!” as Horace Greely, a newspaperman from Lincoln’s time, exhorted.) As far as I know, Bob stayed East.
The memory of my friend came flooding to my mind when I learned that the Iranian president Mahmoud Ahmadinejad had sponsored a 2-day “International Conference to Review the Global Vision of the Holocaust” in Tehran, beginning December 11. I could almost see the sorrow on Bob’s face as he lapsed into uncharacteristic silence on hearing the news. Nothing could make the atrocity of this conference more painful for me than imagining the effect it must have had on a friend I had known decades ago. I felt ashamed and angry.
The question remains: why? Why hold a conference like this? Surely it cannot be to prove that the Holocaust never happened. There is far too much evidence for even the most diehard denier to seriously consider such a notion. Is it to prove then that, while it may have taken place, it wasn’t as “bad” as it has been made out to be, that maybe, instead of 6 million Jews, only a million or two perished? Would that somehow make the Holocaust a lesser crime against humanity? What lunacy is this, trying to open a hidden wound with such cruelty?
I was heartened to see the major American Muslim organizations unequivocally condemning the Iran conference. I was most inspired by Imam Mohamed Magid of the All Dulles Area Muslim Society who organized a visit by several Muslim leaders to the U.S. Holocaust Memorial Museum to acknowledge and commemorate Jewish suffering under the Nazis. As reported by Mary Beth Sheridan in Washington Post on December 21, the museum’s director, Sara J. Bloomfield, said: “We stand here with three survivors of the Holocaust and my great Muslim friends to condemn this outrage in Iran.” Johanna Neumann recalled how Albanian Muslims saved her Jewish family when they fled to Albania from Germany. “Everybody knew who we were. Nobody would even have thought of denouncing us to the Nazis,” said Neumann. “These people deserve every respect anybody can give them.”
Equally compelling was the letter written by a Palestinian militant to the president of Iran (reported by Rabbi Michael Lerner in a message to the Tikkun community) who had spent 18 years in an Israeli prison.
Mahmoud Al-Safadi wrote: “I am furious about your insistence on claiming that the Holocaust never took place and about your doubts about the number of Jews who were murdered in the extermination and concentration camps, organized massacres, and gas chambers, consequently denying the universal historical significance of the Nazi period … Whatever the number of victims – Jewish and non-Jewish – the crime is monumental … Ask yourself, I beg you, the following question: were hundreds of thousands of testimonies written about death camps, gas chambers, ghettos, and mass murders committed by the German army, tens of thousands of works of research based on German documents, numerous filmed sequences, some of which were shot by German soldiers – were all these masses of evidence completely fabricated?”
While the Tehran conference reflects the opinion of Ahmadinejad and his cohorts, it is a mistake to think that it also reflects the opinion of ordinary Iranians. During the week of the Holocaust conference and afterwards, students at several leading Iranian universities staged massive demonstrations against the president for his crackdown on academic and personal freedom. “Forget the Holocaust – do something for us,” they chanted, and even “Death to the dictator!” (reported in New York Times by Nazila Fathi, December 21).
Denying the Holocaust only diminishes the denier. In this regard, one irony that must have escaped the president of Iran is that Jews, Christians and Muslims are celebrating Hanukkah, Christmas and Eid-ul-Adha, respectively, in the same month in which he held his infamous conference. I find the symbolism deeply persuasive, in that enmity, despair and hate will be trumped by peace, hope and goodwill.
PS: More than a hundred Iranian intellectuals recently signed a statement condemning the Holocaust conference sponsored by the government of Iran.
Friday, December 22, 2006
Thursday, October 19, 2006
Gender Equality, Dr. Muhammad Yunus and the 2006 Nobel Peace Prize
Gender equality in the heterogeneous Muslim world is a work in progress. The 2006 Nobel Peace Prize gave a boost to this work when it was awarded to Bangladeshi economist Dr. Muhammad Yunus and the Grameen Bank he founded in 1976.
Mainstream media have been abuzz with inspiring stories of millions of poor Bangladeshi women lifting themselves out of poverty by borrowing little sums of money from Grameen (a Bengali word meaning ‘village-based’) Bank and starting their own businesses, a model now emulated in over 100 countries. (97% of Grameen clients are women.)
What has received little attention is the contribution Dr. Yunus has made in helping disenfranchised women challenging a patriarchal society that often practices misogyny against them in the name of Islam.
Whereas the husband’s (or the father’s) word was the de facto law before, particularly in villages where illiteracy is high and sacred text is manipulated to suit the male viewpoint, economic freedom gave women entrepreneurs the courage to question religious chauvinism and resist attempts to undermine their dignity.
Speaking to a reporter a few years ago, Dr. Yunus explained the psychological barriers to his bank this way: “The first hostile person to our program is the husband. We challenge his authority. In the family, he is a macho tyrant. He starts to see that she is not as stupid as he thought. He says, ‘Now she cannot nag me about money, because she understands how hard it is to make.’ The tension eases and they become a team.”
A team can function only when there is mutual respect. A husband accustomed to obedience from his wife begins to respect her opinion on religious matters, too, since she has shown her worth by financially supporting the family.
This has been the noteworthy byproduct of the microcredit revolution that Muhammad Yunus launched three decades ago. Unwittingly, he forced a predominantly conservative Muslim society to confront its ingrained habits and customs, inspiring countless women to question dogma and realizing their God-given rights.
Shirin Ebadi, the Iranian lawyer-activist and the first Muslim woman to win the Nobel Peace Prize in 2003, evoked the gender issue in her Nobel Lecture: “The discriminatory plight of women in Islamic states, whether in the spheres of civil law or in the realm of social, political and cultural justice, has its roots in the patriarchal and male-dominated culture prevailing in these societies, not in Islam. This culture does not tolerate freedom and democracy, just as it does not believe in the equal rights of men and women, and the liberation of women from male domination (fathers, husbands, brothers …), because it would threaten the historical and traditional position of the rulers and guardians of that culture … The patriarchal culture and the discrimination against women, particularly in the Islamic countries, cannot continue for ever.”
It certainly cannot, and the work of Dr. Muhammad Yunus, the “banker to the poor” who proved that poverty was not destiny, that, in fact, destiny was what one made of it, vindicates Ebadi’s hope and assertion.
In the post-9/11 world, Muslim women in affluent western countries are engaged in the battle of ideas to shape their faith and reclaim it from traditionalists and extremists.
In March of last year, for instance, Dr. Amina Wadud, professor of Islamic Studies at Virginia Commonwealth University and author of Quran and Women: Rereading the Sacred Text from a Woman’s Perspective, delivered a sermon and led a public, mixed-gender Friday congregational prayer in New York City.
This symbolic but seminal act received widespread support, and criticism, from Muslims around the world, stirring vigorous debate and soul-searching.
Asra Nomani, a journalist and author of Standing Alone in Mecca: An American Woman’s Struggle for the Soul of Islam, is on a mission to reclaim the rightful role of woman in Islam defined by the Quran and the Prophet Muhammad but denied by centuries of cultural accretions.
“We joke that we want to take the “slam” out of Islam – that’s our American generation’s way of understanding it,” she says. “But it’s really that simple: we’re just so tired of going to our mosques and feeling unworthy or worthless or less than faithful. It says in the Quran, “There is no compulsion in religion,” and yet the fanatics in all religions want to make it compulsory that you follow their path of faith.”
Theological debates and reclaiming interpretive rights to sacred text by educated Muslim women activists constitute one path toward gender equality. The other is by empowering poor women engaged in daily existential battles to achieve financial freedom so that they too can challenge the myth of patriarchy in traditional societies and experience the egalitarianism that permeates Islam.
Only when the two paths converge – intellectual and existential, selective and grassroots - will true gender equality flourish in the heterogeneous Muslim world. Only then can we expect the sequence of events such as the following becoming a reality.
A seamstress in a village in Chittagong, Bangladesh, delivers garments to a demanding but honest merchant, and makes a tidy profit. The ripple from this transaction reaches Kandahar, Afghanistan, where a twenty-something teacher briskly walks along an earthen road to her one-room school, smiling to herself as she anticipates the fresh, eager faces of girls and boys waiting to learn arithmetic from her. A local cleric approaching from the opposite direction alights from his bicycle and respectfully acknowledges her.
The ripple from this gesture spreads to Riyadh, Saudi Arabia, where a middle-aged housewife patiently maneuvers her car heavy traffic and heads for the English-medium school in the center of town to pick up her two children. She has an appointment to see the principal about introducing more challenging curricula in the school and mentally rehearses her presentation.
The ripple from the rehearsal propagates to Katsina, Nigeria, where a judge raises her gavel to bring order to her courtroom in a complex inheritance case as she prepares to dispense justice tempered by mercy.
Gender equality in the heterogeneous Muslim world is a work in progress. The 2006 Nobel Peace Prize gave a boost to this work when it was awarded to Bangladeshi economist Dr. Muhammad Yunus and the Grameen Bank he founded in 1976.
Mainstream media have been abuzz with inspiring stories of millions of poor Bangladeshi women lifting themselves out of poverty by borrowing little sums of money from Grameen (a Bengali word meaning ‘village-based’) Bank and starting their own businesses, a model now emulated in over 100 countries. (97% of Grameen clients are women.)
What has received little attention is the contribution Dr. Yunus has made in helping disenfranchised women challenging a patriarchal society that often practices misogyny against them in the name of Islam.
Whereas the husband’s (or the father’s) word was the de facto law before, particularly in villages where illiteracy is high and sacred text is manipulated to suit the male viewpoint, economic freedom gave women entrepreneurs the courage to question religious chauvinism and resist attempts to undermine their dignity.
Speaking to a reporter a few years ago, Dr. Yunus explained the psychological barriers to his bank this way: “The first hostile person to our program is the husband. We challenge his authority. In the family, he is a macho tyrant. He starts to see that she is not as stupid as he thought. He says, ‘Now she cannot nag me about money, because she understands how hard it is to make.’ The tension eases and they become a team.”
A team can function only when there is mutual respect. A husband accustomed to obedience from his wife begins to respect her opinion on religious matters, too, since she has shown her worth by financially supporting the family.
This has been the noteworthy byproduct of the microcredit revolution that Muhammad Yunus launched three decades ago. Unwittingly, he forced a predominantly conservative Muslim society to confront its ingrained habits and customs, inspiring countless women to question dogma and realizing their God-given rights.
Shirin Ebadi, the Iranian lawyer-activist and the first Muslim woman to win the Nobel Peace Prize in 2003, evoked the gender issue in her Nobel Lecture: “The discriminatory plight of women in Islamic states, whether in the spheres of civil law or in the realm of social, political and cultural justice, has its roots in the patriarchal and male-dominated culture prevailing in these societies, not in Islam. This culture does not tolerate freedom and democracy, just as it does not believe in the equal rights of men and women, and the liberation of women from male domination (fathers, husbands, brothers …), because it would threaten the historical and traditional position of the rulers and guardians of that culture … The patriarchal culture and the discrimination against women, particularly in the Islamic countries, cannot continue for ever.”
It certainly cannot, and the work of Dr. Muhammad Yunus, the “banker to the poor” who proved that poverty was not destiny, that, in fact, destiny was what one made of it, vindicates Ebadi’s hope and assertion.
In the post-9/11 world, Muslim women in affluent western countries are engaged in the battle of ideas to shape their faith and reclaim it from traditionalists and extremists.
In March of last year, for instance, Dr. Amina Wadud, professor of Islamic Studies at Virginia Commonwealth University and author of Quran and Women: Rereading the Sacred Text from a Woman’s Perspective, delivered a sermon and led a public, mixed-gender Friday congregational prayer in New York City.
This symbolic but seminal act received widespread support, and criticism, from Muslims around the world, stirring vigorous debate and soul-searching.
Asra Nomani, a journalist and author of Standing Alone in Mecca: An American Woman’s Struggle for the Soul of Islam, is on a mission to reclaim the rightful role of woman in Islam defined by the Quran and the Prophet Muhammad but denied by centuries of cultural accretions.
“We joke that we want to take the “slam” out of Islam – that’s our American generation’s way of understanding it,” she says. “But it’s really that simple: we’re just so tired of going to our mosques and feeling unworthy or worthless or less than faithful. It says in the Quran, “There is no compulsion in religion,” and yet the fanatics in all religions want to make it compulsory that you follow their path of faith.”
Theological debates and reclaiming interpretive rights to sacred text by educated Muslim women activists constitute one path toward gender equality. The other is by empowering poor women engaged in daily existential battles to achieve financial freedom so that they too can challenge the myth of patriarchy in traditional societies and experience the egalitarianism that permeates Islam.
Only when the two paths converge – intellectual and existential, selective and grassroots - will true gender equality flourish in the heterogeneous Muslim world. Only then can we expect the sequence of events such as the following becoming a reality.
A seamstress in a village in Chittagong, Bangladesh, delivers garments to a demanding but honest merchant, and makes a tidy profit. The ripple from this transaction reaches Kandahar, Afghanistan, where a twenty-something teacher briskly walks along an earthen road to her one-room school, smiling to herself as she anticipates the fresh, eager faces of girls and boys waiting to learn arithmetic from her. A local cleric approaching from the opposite direction alights from his bicycle and respectfully acknowledges her.
The ripple from this gesture spreads to Riyadh, Saudi Arabia, where a middle-aged housewife patiently maneuvers her car heavy traffic and heads for the English-medium school in the center of town to pick up her two children. She has an appointment to see the principal about introducing more challenging curricula in the school and mentally rehearses her presentation.
The ripple from the rehearsal propagates to Katsina, Nigeria, where a judge raises her gavel to bring order to her courtroom in a complex inheritance case as she prepares to dispense justice tempered by mercy.
Wednesday, September 20, 2006
Perspective on Ramadan Crescent and the Pope's Speech
Religious passions have a direct bearing on our spirituality, so it is important that we evaluate these passions from time to time to steer ourselves in the right direction.
One particular issue that ignites Muslim passion is marking the beginning of Ramadan. It determines not only the day we begin fasting, but also the days we celebrate Eid-ul-Fitr, the feast of fasting, and Eid-ul-Adha, the feast of sacrifice.
Most Muslims have traditionally split between two schools of thought, one going with moon-sighting announcements from the Middle East, typically Saudi Arabia, and the other with local moon-sighting. In most cases, the former begins Ramadan a day earlier, and celebrates the two Eids also a day earlier, than the latter.
About a month ago, the Fiqh Council of North America (FCNA) announced that it would use astronomical calculations to determine the beginning of the Islamic lunar months “with the consideration of the sightability of the crescent anywhere on the globe.” The sightability criterion was for the new moon to be born before 12:00 noon GMT somewhere on the globe before the end of the night in North America.
The Islamic Society of North America (ISNA) endorsed FCNA and referred interested Muslims to its Website for a “50+ page analysis and a PowerPoint presentation” for details.
The response was swift. The Islamic Shariah Council of Northern California, along with other organizations, issued a statement refuting the decision of FCNA to pre-fix the beginning of the lunar months on the basis of the said criterion, and forcefully reiterated its decision to continue with local moon-sighting.
A close reading of FCNA and the Sharia Council declarations, however, reveals a startling fact: The two groups have used the same set of core Quranic verses and sayings of the prophet to justify their respective conclusions and refute the other!
So what’s new, a cynic might ask.
What is new is that for the first time, FCNA has defined a specific astronomical calculation to mark the beginnings of lunar months, particularly the month of Ramadan. This has had the unfortunate effect of revealing more sharply than ever the latent acrimony between the two schools of thought and polarizing Muslim communities further.
Why does this particular issue arouse such passion? More importantly, can we do something about it?
I believe the heightened passion is due to a myth that has gone unchallenged for too long, which is that to begin fasting on the same day and to celebrate the two Eids together reflect Muslim unity at it best. Conversely, not doing so implies that Muslims are fragmented and disunited.
It is time we exploded this myth once and for all. Muslim unity has nothing to do with the same-day commencement of Ramadan or its same-day ending. It is a false criterion, a red herring that leads to bitter finger-pointing such as “You have sold your soul to the Saudis,” “No, you have sacrificed independent thinking on the altar of your ignorance,” and so on.
Once the myth is gone, the invectives can disappear and the stress that accompanies the start of the sacred month can be a thing of the past.
But we can also look at the issue in a more positive way. Consider this saying of the Prophet: “The differences of opinion among the learned within my community are a sign of God’s grace.” In this light, we see the two schools of thought not as a cause for anger or sorrow but as a blessing. After all, both schools consist of Muslim scholars, imams, astronomers and professionals drawn from different fields. Why not celebrate their good intentions, even if their conclusions differ?
This points to two larger problems, however: first, the inability of many Muslims to articulate their position without indulging in overheated rhetoric and second, responding to religious provocations with violence. The reaction to Pope Benedict’s “evil and inhuman” speech is only the latest of such examples.
Muslims had a right to be offended by Pope Benedict XVI quoting a 14th century Byzantine emperor’s insult of Prophet Muhammad and “his command to spread by the sword the faith he preached.” Many Muslim leaders and organizations responded to the Pope’s speech at the University of Regensberg in Germany on September 12 with calm dignity and accepted his subsequent expression of regret, but there were also many shrill and incendiary denunciations that were disgraceful. And there could certainly be no excuse whatsoever for the firebombing of churches in the West Bank and Gaza and the killing of the Italian nun Leonella Sgorbati in Mogadishu.
Even though we cannot control the behavior of a minority of deviants and extremists among the world’s 1.2 billion Muslims, it must never keep us from unequivocally condemning their acts of terror and bring them to justice whenever possible. Many Muslims, in fact, were quick to condemn these acts and demanded the apprehension of the perpetrators. Surely the Quranic warning that “if anyone kills an innocent human being it is as if he has killed all mankind” applies to the killers of the 65-year-old nun in Somalia.
As we transcend our polarizing passions in the month of renewal that is upon us, and as we work on improving our ability to articulate our opinions, we should also recognize that in a world of contending truths, provocations through words, cartoons, pictures or movies should be met not with violence or displays of religious chauvinism but with dialogue and decency.
Religious passions have a direct bearing on our spirituality, so it is important that we evaluate these passions from time to time to steer ourselves in the right direction.
One particular issue that ignites Muslim passion is marking the beginning of Ramadan. It determines not only the day we begin fasting, but also the days we celebrate Eid-ul-Fitr, the feast of fasting, and Eid-ul-Adha, the feast of sacrifice.
Most Muslims have traditionally split between two schools of thought, one going with moon-sighting announcements from the Middle East, typically Saudi Arabia, and the other with local moon-sighting. In most cases, the former begins Ramadan a day earlier, and celebrates the two Eids also a day earlier, than the latter.
About a month ago, the Fiqh Council of North America (FCNA) announced that it would use astronomical calculations to determine the beginning of the Islamic lunar months “with the consideration of the sightability of the crescent anywhere on the globe.” The sightability criterion was for the new moon to be born before 12:00 noon GMT somewhere on the globe before the end of the night in North America.
The Islamic Society of North America (ISNA) endorsed FCNA and referred interested Muslims to its Website for a “50+ page analysis and a PowerPoint presentation” for details.
The response was swift. The Islamic Shariah Council of Northern California, along with other organizations, issued a statement refuting the decision of FCNA to pre-fix the beginning of the lunar months on the basis of the said criterion, and forcefully reiterated its decision to continue with local moon-sighting.
A close reading of FCNA and the Sharia Council declarations, however, reveals a startling fact: The two groups have used the same set of core Quranic verses and sayings of the prophet to justify their respective conclusions and refute the other!
So what’s new, a cynic might ask.
What is new is that for the first time, FCNA has defined a specific astronomical calculation to mark the beginnings of lunar months, particularly the month of Ramadan. This has had the unfortunate effect of revealing more sharply than ever the latent acrimony between the two schools of thought and polarizing Muslim communities further.
Why does this particular issue arouse such passion? More importantly, can we do something about it?
I believe the heightened passion is due to a myth that has gone unchallenged for too long, which is that to begin fasting on the same day and to celebrate the two Eids together reflect Muslim unity at it best. Conversely, not doing so implies that Muslims are fragmented and disunited.
It is time we exploded this myth once and for all. Muslim unity has nothing to do with the same-day commencement of Ramadan or its same-day ending. It is a false criterion, a red herring that leads to bitter finger-pointing such as “You have sold your soul to the Saudis,” “No, you have sacrificed independent thinking on the altar of your ignorance,” and so on.
Once the myth is gone, the invectives can disappear and the stress that accompanies the start of the sacred month can be a thing of the past.
But we can also look at the issue in a more positive way. Consider this saying of the Prophet: “The differences of opinion among the learned within my community are a sign of God’s grace.” In this light, we see the two schools of thought not as a cause for anger or sorrow but as a blessing. After all, both schools consist of Muslim scholars, imams, astronomers and professionals drawn from different fields. Why not celebrate their good intentions, even if their conclusions differ?
This points to two larger problems, however: first, the inability of many Muslims to articulate their position without indulging in overheated rhetoric and second, responding to religious provocations with violence. The reaction to Pope Benedict’s “evil and inhuman” speech is only the latest of such examples.
Muslims had a right to be offended by Pope Benedict XVI quoting a 14th century Byzantine emperor’s insult of Prophet Muhammad and “his command to spread by the sword the faith he preached.” Many Muslim leaders and organizations responded to the Pope’s speech at the University of Regensberg in Germany on September 12 with calm dignity and accepted his subsequent expression of regret, but there were also many shrill and incendiary denunciations that were disgraceful. And there could certainly be no excuse whatsoever for the firebombing of churches in the West Bank and Gaza and the killing of the Italian nun Leonella Sgorbati in Mogadishu.
Even though we cannot control the behavior of a minority of deviants and extremists among the world’s 1.2 billion Muslims, it must never keep us from unequivocally condemning their acts of terror and bring them to justice whenever possible. Many Muslims, in fact, were quick to condemn these acts and demanded the apprehension of the perpetrators. Surely the Quranic warning that “if anyone kills an innocent human being it is as if he has killed all mankind” applies to the killers of the 65-year-old nun in Somalia.
As we transcend our polarizing passions in the month of renewal that is upon us, and as we work on improving our ability to articulate our opinions, we should also recognize that in a world of contending truths, provocations through words, cartoons, pictures or movies should be met not with violence or displays of religious chauvinism but with dialogue and decency.
Wednesday, September 06, 2006
The Relevance of Naguib Mahfouz
In 1988, the Swedish Academy awarded the Nobel Prize for Literature to Egyptian novelist Naguib Mahfouz “who, through works rich in nuance – now clear-sightedly realistic, now evocatively ambiguous – has formed an Arabian narrative art that applies to all mankind.”
Unlike many recent recipients of the Literature Nobel Prize, whose political leanings figured prominently in the award, Naguib Mahfouz deserved his honor, as his peers and discerning critics throughout the literary world acknowledged.
Until his Nobel, though, Naguib Mahfouz was not well-known beyond Arabia but that changed when international recognition made his translated works available to readers everywhere. And what a good thing that was, considering that so many of us would have missed out on one of the most perceptive observers of the human condition.
His setting may have been the labyrinth alleyways of Cairo but it could have been anywhere – old Dhaka, sprawling Mumbai, storied London, kaleidoscopic New York – because he wrote of dreams and longings tempered by reality and inexplicable forces that shaped character and destiny. What could be more universal than that?
Mahfouz wrote more than 30 novels and several collections of short stories, memoirs, essays and screenplays, but his masterpiece is the Cairo Trilogy. Named after actual streets in Cairo – Palace Walk, Palace of Desire and Sugar Street – the trilogy deals with three generations of the Al-Sayyid Ahmad Abd al-Jawad family and extends from 1917 to 1945, during which Egypt was fighting for independence from British rule.
The three volumes record in rich detail the daily events in a middle-class Egyptian family, offering insight into a way of life vanishing under western influence and encroaching modernity.
But nostalgia is not what Mahfouz is after. Any society is better off jettisoning some aspects of the old way, misogyny and corruption in the name of religion, to name two. Mahfouz is more ambitious. Delving deep into the hearts of his protagonists - desire for control, hunger for recognition, lure of extremism, opposing pulls of selfishness and altruism, tradition and modernity, faith and reason, body and soul, temporal and eternal, love and responsibility - and weaving those elements together with tenderness, humor and sensitivity, he reminds us that the one constant in life is change, that unless we are open to change, fate will drag us into its abyss. In contrast, if we embrace change without compromising universal values of decency, justice, freedom and moderation, our lives will be enriched in unexpected ways.
The Cairo trilogy is a gripping read. Once I began with Palace Walk (Doubleday issued the paperbacks in the USA in 1992 after he won the Nobel), I could not stop until I had finished reading Sugar Street.
As is common with any great work of literature, one experiences a certain sense of loss in leaving the saga of the al-Jawad family. So many currents and undercurrents run through the 1,500-page narrative, “now clear-sightedly realistic, now evocatively ambiguous,” that the reader willingly and rapturously submits to the flow.
Consider, for instance, Mahfouz’s lyrical evocation of bittersweet love in Palace of Desire: Why had he (Kamal) been looking forward so impatiently to this day? What did he hope to gain from it? … Did he dream of a miracle that would unexpectedly cause his beloved (Aida) to be friendly again for no conceivable reason, exactly as she had grown angry? Or was he trying to stoke the fires of hell so that he might taste cold ashes all the sooner? … Whenever he went to visit the mansion he approached it with anxious eyes, as he wavered between hope and despair. He would steal a glance at the front balcony and another at the window overlooking the side path … As he sat with his friends, his long reveries featured the happy surprise that just did not take place. When they split up after their conversation, he would keep looking stealthily and sadly at the window and the balconies, especially at the window over the side path, for it frequently served as a frame for his beloved’s image in his daydreams … These are feelings familiar to any lovesick youth experiencing the pangs of first love.
Naguib Mahfouz had nothing but contempt for the monarchs, tyrants and militants of the Arab world. Although he could be contradictory at times, he never wavered in his faith in the basic dignity and courage of the common man. It was around them - the oppressed housewife in a patriarchal household, the waiter in the café, the destitute child in the bazaar, the young girl forced into prostitution who rebels, the boatman plying the Nile - that he articulated his vision of Arab renaissance.
Some Arab countries banned his books for supporting Anwar Sadat’s peace overture to Israel in 1977. But this conscience of Egypt who believed in the separation of mosque and state repeatedly warned his countrymen that postponing political and social reform would be “playing with fire.”
For his troubles, he was stabbed in the neck by a young assailant in 1994 while sitting in a car, waiting for a friend to drive him to his beloved Kasr al-Nil café in Cairo overlooking the Nile. He had spent every Friday evening for thirty years at this café, the iconic “Friday sitting,” meeting with writers, intellectuals and disciples. Already in failing health, Mahfouz never fully recovered from the wound, slowly and agonizingly turning blind and deaf and losing the use of his writing hand. Even in such condition, he refused to see the world in Manichean, black-and-white terms. Revenge held no meaning for him.
Mahfouz’s passing away on August 30 at the age of 94 in Cairo is also a reminder for American Muslims to confront a critical issue facing them.
Five years after 9/11, we find ourselves divided into two broad camps. There are those who want to be both American and Muslim, who seek integration with mainstream culture without undermining basic Islamic principles, and who wish to become ambassadors of their faith to America.
There are others who have chosen to withdraw into their mosques and enclaves promoting a ghetto mentality, and who stridently assert their Islamic identity through dress and mannerisms in response to government profiling and suspicion and distrust of some of their fellow-Americans.
Based on what he said and did in a long and meticulous life, it is clear that Mahfouz would have sided with the first group. As he saw it, retreat and rejection served only to strengthen prejudice and misunderstanding. Hope, in his world, always trumped despair.
“What are the stars,” wrote the great Arabian writer, “in fact, but single worlds that chose solitude.” But this star of the world’s literary firmament shunned solitude in favor of spirited discussions with aspiring and established intellectuals on the turbulent issues of the times.
Mahfouz never ventured beyond Egypt - he sent his two daughters to Stockholm to accept the Nobel award on his behalf – but his mind ranged far and wide even as it plumbed the depths of the human soul. One can only hope that a new generation of young Arabs and Muslims will heed his call to reflect and reform and bring about the renaissance that so animated his writings.
In 1988, the Swedish Academy awarded the Nobel Prize for Literature to Egyptian novelist Naguib Mahfouz “who, through works rich in nuance – now clear-sightedly realistic, now evocatively ambiguous – has formed an Arabian narrative art that applies to all mankind.”
Unlike many recent recipients of the Literature Nobel Prize, whose political leanings figured prominently in the award, Naguib Mahfouz deserved his honor, as his peers and discerning critics throughout the literary world acknowledged.
Until his Nobel, though, Naguib Mahfouz was not well-known beyond Arabia but that changed when international recognition made his translated works available to readers everywhere. And what a good thing that was, considering that so many of us would have missed out on one of the most perceptive observers of the human condition.
His setting may have been the labyrinth alleyways of Cairo but it could have been anywhere – old Dhaka, sprawling Mumbai, storied London, kaleidoscopic New York – because he wrote of dreams and longings tempered by reality and inexplicable forces that shaped character and destiny. What could be more universal than that?
Mahfouz wrote more than 30 novels and several collections of short stories, memoirs, essays and screenplays, but his masterpiece is the Cairo Trilogy. Named after actual streets in Cairo – Palace Walk, Palace of Desire and Sugar Street – the trilogy deals with three generations of the Al-Sayyid Ahmad Abd al-Jawad family and extends from 1917 to 1945, during which Egypt was fighting for independence from British rule.
The three volumes record in rich detail the daily events in a middle-class Egyptian family, offering insight into a way of life vanishing under western influence and encroaching modernity.
But nostalgia is not what Mahfouz is after. Any society is better off jettisoning some aspects of the old way, misogyny and corruption in the name of religion, to name two. Mahfouz is more ambitious. Delving deep into the hearts of his protagonists - desire for control, hunger for recognition, lure of extremism, opposing pulls of selfishness and altruism, tradition and modernity, faith and reason, body and soul, temporal and eternal, love and responsibility - and weaving those elements together with tenderness, humor and sensitivity, he reminds us that the one constant in life is change, that unless we are open to change, fate will drag us into its abyss. In contrast, if we embrace change without compromising universal values of decency, justice, freedom and moderation, our lives will be enriched in unexpected ways.
The Cairo trilogy is a gripping read. Once I began with Palace Walk (Doubleday issued the paperbacks in the USA in 1992 after he won the Nobel), I could not stop until I had finished reading Sugar Street.
As is common with any great work of literature, one experiences a certain sense of loss in leaving the saga of the al-Jawad family. So many currents and undercurrents run through the 1,500-page narrative, “now clear-sightedly realistic, now evocatively ambiguous,” that the reader willingly and rapturously submits to the flow.
Consider, for instance, Mahfouz’s lyrical evocation of bittersweet love in Palace of Desire: Why had he (Kamal) been looking forward so impatiently to this day? What did he hope to gain from it? … Did he dream of a miracle that would unexpectedly cause his beloved (Aida) to be friendly again for no conceivable reason, exactly as she had grown angry? Or was he trying to stoke the fires of hell so that he might taste cold ashes all the sooner? … Whenever he went to visit the mansion he approached it with anxious eyes, as he wavered between hope and despair. He would steal a glance at the front balcony and another at the window overlooking the side path … As he sat with his friends, his long reveries featured the happy surprise that just did not take place. When they split up after their conversation, he would keep looking stealthily and sadly at the window and the balconies, especially at the window over the side path, for it frequently served as a frame for his beloved’s image in his daydreams … These are feelings familiar to any lovesick youth experiencing the pangs of first love.
Naguib Mahfouz had nothing but contempt for the monarchs, tyrants and militants of the Arab world. Although he could be contradictory at times, he never wavered in his faith in the basic dignity and courage of the common man. It was around them - the oppressed housewife in a patriarchal household, the waiter in the café, the destitute child in the bazaar, the young girl forced into prostitution who rebels, the boatman plying the Nile - that he articulated his vision of Arab renaissance.
Some Arab countries banned his books for supporting Anwar Sadat’s peace overture to Israel in 1977. But this conscience of Egypt who believed in the separation of mosque and state repeatedly warned his countrymen that postponing political and social reform would be “playing with fire.”
For his troubles, he was stabbed in the neck by a young assailant in 1994 while sitting in a car, waiting for a friend to drive him to his beloved Kasr al-Nil café in Cairo overlooking the Nile. He had spent every Friday evening for thirty years at this café, the iconic “Friday sitting,” meeting with writers, intellectuals and disciples. Already in failing health, Mahfouz never fully recovered from the wound, slowly and agonizingly turning blind and deaf and losing the use of his writing hand. Even in such condition, he refused to see the world in Manichean, black-and-white terms. Revenge held no meaning for him.
Mahfouz’s passing away on August 30 at the age of 94 in Cairo is also a reminder for American Muslims to confront a critical issue facing them.
Five years after 9/11, we find ourselves divided into two broad camps. There are those who want to be both American and Muslim, who seek integration with mainstream culture without undermining basic Islamic principles, and who wish to become ambassadors of their faith to America.
There are others who have chosen to withdraw into their mosques and enclaves promoting a ghetto mentality, and who stridently assert their Islamic identity through dress and mannerisms in response to government profiling and suspicion and distrust of some of their fellow-Americans.
Based on what he said and did in a long and meticulous life, it is clear that Mahfouz would have sided with the first group. As he saw it, retreat and rejection served only to strengthen prejudice and misunderstanding. Hope, in his world, always trumped despair.
“What are the stars,” wrote the great Arabian writer, “in fact, but single worlds that chose solitude.” But this star of the world’s literary firmament shunned solitude in favor of spirited discussions with aspiring and established intellectuals on the turbulent issues of the times.
Mahfouz never ventured beyond Egypt - he sent his two daughters to Stockholm to accept the Nobel award on his behalf – but his mind ranged far and wide even as it plumbed the depths of the human soul. One can only hope that a new generation of young Arabs and Muslims will heed his call to reflect and reform and bring about the renaissance that so animated his writings.
Wednesday, August 16, 2006
The Terror of August
On Tuesday, August 8, I flew from London’s Heathrow airport to San Francisco. The check-in was a breeze, and with a few hours to spare before boarding, I had time for some last-minute shopping. Perfume. English biscuits, toffee and tea.
The flight took off on time and we arrived at San Francisco a few minutes ahead of schedule. The only “inconvenience” I suffered was when I was among about 50 of my fellow-passengers selected at random for baggage checking.
My annoyance must have shown on my face because the security officer said almost plaintively as she checked the contents of my suitcases: “We are just doing our duty, sir!”
Considering the number of times I have flown in and out of the country since 9/11, and this being the first time I had been thus “inconvenienced,” I apologized for my impatience and assured her of my full cooperation. The entire process took about 10 minutes.
Little did I know that in less than 48 hours, all hell would break loose at Heathrow and other British airports and also at major American airports. British police had apparently broken up a conspiracy to blow up 10 jetliners over the Atlantic, and over two dozen suspects were taken into custody, all Muslims living in Britain. Arrests were also made in Pakistan, including British citizen Rashid Rauf, identified as a key player in the plot. Britain gratefully acknowledged Pakistan’s help in apprehending the suspects.
A nightmare ensued for travelers, particularly those stranded in Britain, but with a rippling effect throughout the world. I couldn’t thank God enough for leaving London when I did.
The inevitable backlash followed. Several American mosques were vandalized and Muslim women wearing hijab were taunted and threatened. A Reverend labeled Muslims bloodthirsty barbarians and a radio talk-show host dubbed Islam “a religion that is designed to cut off your head.”
But there were also hopeful signs. The FBI worked with mosque-goers in major cities to boost security. Police in San Jose, California, where I live, proactively began guarding local mosques. San Jose may be unique: Its Police Chief, Rob Davis, had fasted the entire month of Ramadan in 2004 to show solidarity with the estimated 15,000 Muslims living in this pluralistic city.
As details of the terror plot unfold in the coming days, Muslims will be wondering what continues to lurk in the minds of some of their co-religionists. Is it the insecurity of their psyche in a modern world? Is it Islam reduced to a political ideology, instead of being a source of moral guidance? Is it the clash of utopian fantasy against dystopian reality?
One can only guess.
If indeed certain radical Muslims sought midair martyrdom with horrific consequences, we have to acknowledge that no amount of Western sins (and there are many) attributable to foreign policy or racism or similar grievances can justify such acts or intentions.
Surely, with the memory of last year’s bombings still vivid in their minds, the English can be forgiven if they feel jittery and angry. But they will also do well to remember that it was a British Muslim who provided the initial critical intelligence that led to the apprehension of the plotters.
As always, in the wake of atrocities and foiled conspiracies, the bitter question of societal integration of immigrants, or lack of it, comes up.
While in London, I watched on TV the third cricket Test between Pakistan and England at Headingley that England won by 167 runs. In the annals of cricket, this would hardly register a flutter, except that the architect of English victory was a 24-year-old fast bowler named Sajid Mahmood.
Born in England of a Pakistani-born father, Sajid was heckled by a small section of the immigrant crowd as a traitor!
Normally, Sajid’s father would have supported the land of his birth against England but Sajid insisted that must change. "I told him he had to support England during this series,” Sajid told a reporter.
I bring this up because of a provocative reference that the 1998 Economics Nobel-laureate Amartya Sen made in his recent book called Identity and Violence: The Illusion of Destiny (pp 153-155).
It is the “Cricket test” proposed by Lord Tebbit, a Conservative political leader. Tebbit contends that British immigrants from the subcontinent and the Caribbean should support England, not the lands of their ancestry. Only when that happens can integration into British society be considered a success.
Tebbit’s test may be considered idiosyncratic by some in the immigrant community but more and more, it can emerge as a divider between assimilation and retreat, between flexibility and rigidity, and even between living and delusional martyrdom.
On Tuesday, August 8, I flew from London’s Heathrow airport to San Francisco. The check-in was a breeze, and with a few hours to spare before boarding, I had time for some last-minute shopping. Perfume. English biscuits, toffee and tea.
The flight took off on time and we arrived at San Francisco a few minutes ahead of schedule. The only “inconvenience” I suffered was when I was among about 50 of my fellow-passengers selected at random for baggage checking.
My annoyance must have shown on my face because the security officer said almost plaintively as she checked the contents of my suitcases: “We are just doing our duty, sir!”
Considering the number of times I have flown in and out of the country since 9/11, and this being the first time I had been thus “inconvenienced,” I apologized for my impatience and assured her of my full cooperation. The entire process took about 10 minutes.
Little did I know that in less than 48 hours, all hell would break loose at Heathrow and other British airports and also at major American airports. British police had apparently broken up a conspiracy to blow up 10 jetliners over the Atlantic, and over two dozen suspects were taken into custody, all Muslims living in Britain. Arrests were also made in Pakistan, including British citizen Rashid Rauf, identified as a key player in the plot. Britain gratefully acknowledged Pakistan’s help in apprehending the suspects.
A nightmare ensued for travelers, particularly those stranded in Britain, but with a rippling effect throughout the world. I couldn’t thank God enough for leaving London when I did.
The inevitable backlash followed. Several American mosques were vandalized and Muslim women wearing hijab were taunted and threatened. A Reverend labeled Muslims bloodthirsty barbarians and a radio talk-show host dubbed Islam “a religion that is designed to cut off your head.”
But there were also hopeful signs. The FBI worked with mosque-goers in major cities to boost security. Police in San Jose, California, where I live, proactively began guarding local mosques. San Jose may be unique: Its Police Chief, Rob Davis, had fasted the entire month of Ramadan in 2004 to show solidarity with the estimated 15,000 Muslims living in this pluralistic city.
As details of the terror plot unfold in the coming days, Muslims will be wondering what continues to lurk in the minds of some of their co-religionists. Is it the insecurity of their psyche in a modern world? Is it Islam reduced to a political ideology, instead of being a source of moral guidance? Is it the clash of utopian fantasy against dystopian reality?
One can only guess.
If indeed certain radical Muslims sought midair martyrdom with horrific consequences, we have to acknowledge that no amount of Western sins (and there are many) attributable to foreign policy or racism or similar grievances can justify such acts or intentions.
Surely, with the memory of last year’s bombings still vivid in their minds, the English can be forgiven if they feel jittery and angry. But they will also do well to remember that it was a British Muslim who provided the initial critical intelligence that led to the apprehension of the plotters.
As always, in the wake of atrocities and foiled conspiracies, the bitter question of societal integration of immigrants, or lack of it, comes up.
While in London, I watched on TV the third cricket Test between Pakistan and England at Headingley that England won by 167 runs. In the annals of cricket, this would hardly register a flutter, except that the architect of English victory was a 24-year-old fast bowler named Sajid Mahmood.
Born in England of a Pakistani-born father, Sajid was heckled by a small section of the immigrant crowd as a traitor!
Normally, Sajid’s father would have supported the land of his birth against England but Sajid insisted that must change. "I told him he had to support England during this series,” Sajid told a reporter.
I bring this up because of a provocative reference that the 1998 Economics Nobel-laureate Amartya Sen made in his recent book called Identity and Violence: The Illusion of Destiny (pp 153-155).
It is the “Cricket test” proposed by Lord Tebbit, a Conservative political leader. Tebbit contends that British immigrants from the subcontinent and the Caribbean should support England, not the lands of their ancestry. Only when that happens can integration into British society be considered a success.
Tebbit’s test may be considered idiosyncratic by some in the immigrant community but more and more, it can emerge as a divider between assimilation and retreat, between flexibility and rigidity, and even between living and delusional martyrdom.
Sunday, July 30, 2006
Standing in the Shoes of the 'Enemy'
In Harper Lee’s classic “To Kill a Mockingbird,” the precocious Scout Finch is recalling something her father told her once:
“Atticus was right. One time he said you never really know a man until you stand in his shoes and walk around in them.”
I have been thinking of this fatherly wisdom and its dawning on a daughter ever since the breakout of the horrific fighting in Israel and Lebanon.
Have Hezbollah (and Hamas and other warring factions) and the Israelis ever considered standing in each others' shoes, I wondered, and walked around in them?
When a Hezbollah fighter launches a rocket toward Haifa, can he imagine being in the shoes of an old woman in that city shuffling in her modest kitchen to prepare a meal, unaware that death is whistling down on her?
At the precise moment that an Israeli pilot presses a button to unleash a missile over Lebanon, can he imagine being in the shoes of a child in an apartment building playing with his toys, oblivious that he is about to be blown into smithereens?
I think not.
There is not only a moral failing here, but also a failure of the imagination.
And as long as these failures persist, the Middle East violence we are now witnessing will continue with terrifying regularity.
But let’s face it: It is supremely difficult for most of us to stand in the shoes of our enemies, much less walk around in them.
We have neither the morality nor the imagination for it, no matter how virtuous and mentally agile we may think ourselves to be.
Yet there is a way to get to that exalted state, a prelude if you will, and that is to engage in honest self-examination, to ask: “Before I point my finger at the ‘other,’ let me consider my own culpability.”
Although this too is a rare trait, there are inspiring practitioners who represent a beacon of hope in our darkening world.
Consider this from Ze’ev Maoz, a professor of political science at Tel Aviv University (Haaretz, July 25):
“There’s practically a holy consensus right now that the war in the North is a just war and that morality is on our side. The bitter truth must be said: this holy consensus is based on short-range selective memory, an introverted worldview, and double standards … Israel is using excessive force without distinguishing between civilian population and enemy … We invaded a sovereign state, and occupied its capital in 1982 … Approximately 14,000 civilians were killed between June and September of 1982 … On July 28, 1989, we kidnapped Sheikh Obeid, and on May 12, 1994, we kidnapped Mustafa Dirani … Hezbollah crossed a border that is recognized by the International community. That is true. What we are forgetting is that ever since our withdrawal from Lebanon, the Israeli Air Force has conducted photo-surveillance sorties on a daily basis in Lebanese airspace … border violations are border violations. Here, too, morality is not on our side …”
Now consider this from Youssef Ibrahim, a distinguished Egyptian-born reporter (New York Sun, July 14):
“Suddenly, war is upon us in the Greater Middle East. A coalition of Arabian Muslim jihadists has set the trap. Using Israeli soldiers as hostages, the Iranian, Hamas, Muslim Brotherhood, and Syrian jihadists are enveloping the region, opening a two-front war with Israel, delivering Lebanon into Hezbollah's grip, checkmating vital American interests, and bringing Iraq to the brink of civil war … Hobbled by fifth columns of Muslim fundamentalists within, the Arabs themselves cannot take on Syria or Iran … If Israel goes for the Syrian jugular, Iraq will get a break from the unending stream of insurgents from the Syrian border, and Lebanon could stand up to Hezbollah.”
Partisans may rant and rave but these are bold voices that challenge the status quo and the reflexive response, compelling Jews and Muslims alike to look into their hearts to seek paths to enduring peace.
Just as we are convinced of the goodness of our conviction, we have to recognize that our “enemies” are also convinced of the goodness of their conviction. “Legitimate grievance” is not the monopoly of any one side. In spite of the historical baggage, or perhaps because of it, both the Palestinians and the Israelis have claims upon it.
As long as Arabs derive their pride only from fighting Israel, the Arab world is doomed. As long as Israel thinks technological and military superiority are the final arbiter, Israel is doomed.
That is why the bold voices emanating from Israel and the Arab world stating difficult truths are so important. They point toward a different possibility, a possibility of replacing unending warfare with meaningful peace.
Only when such voices reach critical mass can we hope for the antagonists to make the effort to stand in each others’ shoes. Only then perhaps will an Israeli understand the anguish of Lebanese Prime Minister Fouad Siniora when he says, “Are we children of a lesser God? Is an Israeli teardrop worth more than a drop of our blood?” Only then perhaps will an Arab understand the grim determination of an Israeli pollster when he says, “We are fighting for our survival. This time there is no other motive than Israel’s existence.”
Perhaps when that stage is reached will peaceableness toward enemies become a practical idea.
I leave you with the final scene from “To Kill a Mockingbird.”
The Finch family, and residents of sleepy Maycomb County, Alabama, have gone through a traumatic event. Irrepressible Scout is narrating her view of the event to her father. She is particularly wonder-struck by the dissolution of a stereotype.
“They all thought it was Stoner’s Boy messin’ up their clubhouse an’ throwin’ ink all over it an’ they chased him ‘n’ never could catch him ‘cause they didn’t know what he looked like, an’ Atticus, when they finally saw him, why he hadn’t done any of those things …. Atticus, he was real nice …”
His hands were under my chin, pulling up the cover, tucking it around me.
“Most people are, Scout, when you finally see them.”
In Harper Lee’s classic “To Kill a Mockingbird,” the precocious Scout Finch is recalling something her father told her once:
“Atticus was right. One time he said you never really know a man until you stand in his shoes and walk around in them.”
I have been thinking of this fatherly wisdom and its dawning on a daughter ever since the breakout of the horrific fighting in Israel and Lebanon.
Have Hezbollah (and Hamas and other warring factions) and the Israelis ever considered standing in each others' shoes, I wondered, and walked around in them?
When a Hezbollah fighter launches a rocket toward Haifa, can he imagine being in the shoes of an old woman in that city shuffling in her modest kitchen to prepare a meal, unaware that death is whistling down on her?
At the precise moment that an Israeli pilot presses a button to unleash a missile over Lebanon, can he imagine being in the shoes of a child in an apartment building playing with his toys, oblivious that he is about to be blown into smithereens?
I think not.
There is not only a moral failing here, but also a failure of the imagination.
And as long as these failures persist, the Middle East violence we are now witnessing will continue with terrifying regularity.
But let’s face it: It is supremely difficult for most of us to stand in the shoes of our enemies, much less walk around in them.
We have neither the morality nor the imagination for it, no matter how virtuous and mentally agile we may think ourselves to be.
Yet there is a way to get to that exalted state, a prelude if you will, and that is to engage in honest self-examination, to ask: “Before I point my finger at the ‘other,’ let me consider my own culpability.”
Although this too is a rare trait, there are inspiring practitioners who represent a beacon of hope in our darkening world.
Consider this from Ze’ev Maoz, a professor of political science at Tel Aviv University (Haaretz, July 25):
“There’s practically a holy consensus right now that the war in the North is a just war and that morality is on our side. The bitter truth must be said: this holy consensus is based on short-range selective memory, an introverted worldview, and double standards … Israel is using excessive force without distinguishing between civilian population and enemy … We invaded a sovereign state, and occupied its capital in 1982 … Approximately 14,000 civilians were killed between June and September of 1982 … On July 28, 1989, we kidnapped Sheikh Obeid, and on May 12, 1994, we kidnapped Mustafa Dirani … Hezbollah crossed a border that is recognized by the International community. That is true. What we are forgetting is that ever since our withdrawal from Lebanon, the Israeli Air Force has conducted photo-surveillance sorties on a daily basis in Lebanese airspace … border violations are border violations. Here, too, morality is not on our side …”
Now consider this from Youssef Ibrahim, a distinguished Egyptian-born reporter (New York Sun, July 14):
“Suddenly, war is upon us in the Greater Middle East. A coalition of Arabian Muslim jihadists has set the trap. Using Israeli soldiers as hostages, the Iranian, Hamas, Muslim Brotherhood, and Syrian jihadists are enveloping the region, opening a two-front war with Israel, delivering Lebanon into Hezbollah's grip, checkmating vital American interests, and bringing Iraq to the brink of civil war … Hobbled by fifth columns of Muslim fundamentalists within, the Arabs themselves cannot take on Syria or Iran … If Israel goes for the Syrian jugular, Iraq will get a break from the unending stream of insurgents from the Syrian border, and Lebanon could stand up to Hezbollah.”
Partisans may rant and rave but these are bold voices that challenge the status quo and the reflexive response, compelling Jews and Muslims alike to look into their hearts to seek paths to enduring peace.
Just as we are convinced of the goodness of our conviction, we have to recognize that our “enemies” are also convinced of the goodness of their conviction. “Legitimate grievance” is not the monopoly of any one side. In spite of the historical baggage, or perhaps because of it, both the Palestinians and the Israelis have claims upon it.
As long as Arabs derive their pride only from fighting Israel, the Arab world is doomed. As long as Israel thinks technological and military superiority are the final arbiter, Israel is doomed.
That is why the bold voices emanating from Israel and the Arab world stating difficult truths are so important. They point toward a different possibility, a possibility of replacing unending warfare with meaningful peace.
Only when such voices reach critical mass can we hope for the antagonists to make the effort to stand in each others’ shoes. Only then perhaps will an Israeli understand the anguish of Lebanese Prime Minister Fouad Siniora when he says, “Are we children of a lesser God? Is an Israeli teardrop worth more than a drop of our blood?” Only then perhaps will an Arab understand the grim determination of an Israeli pollster when he says, “We are fighting for our survival. This time there is no other motive than Israel’s existence.”
Perhaps when that stage is reached will peaceableness toward enemies become a practical idea.
I leave you with the final scene from “To Kill a Mockingbird.”
The Finch family, and residents of sleepy Maycomb County, Alabama, have gone through a traumatic event. Irrepressible Scout is narrating her view of the event to her father. She is particularly wonder-struck by the dissolution of a stereotype.
“They all thought it was Stoner’s Boy messin’ up their clubhouse an’ throwin’ ink all over it an’ they chased him ‘n’ never could catch him ‘cause they didn’t know what he looked like, an’ Atticus, when they finally saw him, why he hadn’t done any of those things …. Atticus, he was real nice …”
His hands were under my chin, pulling up the cover, tucking it around me.
“Most people are, Scout, when you finally see them.”
Thursday, June 29, 2006
Charity of the Heart
“I believe that with great wealth comes great responsibility.”
So said Bill Gates on June 15 as he announced plans to phase himself out of Microsoft by 2008 to focus full-time on philanthropy and tackle the vast challenges of child mortality and disease control throughout the world.
The Bill and Melinda Gates Foundation, founded in 2000 and with assets valued at $30 billion, has already made its mark financing projects to eradicate deadly diseases like malaria, tuberculosis, diarrhea and AIDS in Asia and Africa.
From Bangladesh to Botswana, the Gateses have funded programs driven by cutting-edge science to develop, test, and manufacture drugs and vaccines for diseases that kill millions of children every year.
One good thing begets another. In this case, did it ever!
Investment guru Warren Buffett, the second-richest man on the planet and a close friend of Numero Uno Bill Gates, pledged $30 billion dollars to the Gates Foundation, overnight doubling its assets to $60 billion dollars.
That’s the kind of cash that can transform the world. Yet the history of philanthropy is littered with huge endowments gone horribly awry. Why should this be different?
Two words: Bill and Melinda.
The couple has turned traditional philanthropy on its head by marrying charity to accountability, management, rigor, research and result. The traits that allowed Gates to build Microsoft into what it is today are also qualities that animate the foundation: curiosity, attention to details, business savvy and a desire to confront the most intractable problems head-on.
But reducing social inequities and improving lives around the world are not the same as solving engineering and mathematical problems, however complex.
Still, applying scientific rigor on unwieldy issues of global health and universal education can only lead to more insights, as various projects that the Foundation has undertaken in the direst regions of Africa show. And more insights often mean a greater chance of success in these thorny human issues, even if the initial approaches fail.
Gates modeled his philanthropic philosophy after a mathematician. In the year 1900, the great German mathematician David Hilbert outlined 23 major mathematical problems that he believed would dictate research in the field in the twentieth century. (About half of these problems are still unsolved.) Taking a cue from Hilbert, Gates challenged scientists, physicians and health-care professionals in 2003 from around the world to draw up a list of grand challenges in global health.
After intense research and debate, investigators produced a list of 14 “global challenges” in seven categories: improve childhood vaccines (3), create new vaccines (3), control insects that transmit agents of disease (2), improve nutrition to promote health (1), improve drug treatment of infectious diseases (1), cure latent and chronic infections (2), and measure disease and health status accurately and economically in developing countries (2).
It is this laser-sharp focus on priorities that persuaded Warren Buffett to entrust his wealth to Bill and Melinda Gates, instead of creating his own foundation.
There are many high-profile personalities who by example are ushering in a golden and dynamic era of philanthropy. The actress Angeline Jolie, for example, donates one-third of her income to charitable causes in the poorest nations of the earth. As a goodwill ambassador for the U.N. Refugee Agency, she has traveled to Afghanistan, Pakistan, Sierra Leone, Sudan, Rwanda, and Ethiopia to stir the world’s conscience about the plight of the hungry, the vulnerable and the homeless.
But what about the rest of us, neither famous nor millionaires? Is there anything we can do to touch lives less fortunate than ours?
I will take Bangladesh as an example, my birthplace. There are millions of Bangladeshis, including many of us living abroad, who are doing precisely that: sponsoring a child, pooling resources to build schools and hospitals, donating books to libraries, buying textbooks for orphans, creating scholarships for poor but meritorious students. The means of charity are endless, tangible and intangible. What counts is that we make the extra effort to do the best we can, to lift a burden here and bring a smile there, to forgive a debt, to give hope to a beaten spirit, to …
Fill in the blanks and just do it. No charity is too small and no giving from the heart leads to poverty.
The tragedy is that millions of us are also materialists and narcissists who have no margin in our lives for others, who remain adamantly blind to the inequity around us. This, in spite of Zakat being a pillar of our faith! It is never too late to change.
In a visit to Bangladesh last December, Bill Gates described his meeting with seamstresses and other women entrepreneurs in a village on the outskirts of Dhaka as “a religious experience.” He was particularly impressed by how micro-credit, pioneered by economist Dr. Muhammad Yunus and his Grameen (Village-based) Bank, and promoted by Bangladesh Rural Advancement Committee (BRAC) and similar organizations around the world, is transforming the lives of women. This first-hand observation undoubtedly played a pivotal role in his recent decision to make micro-credit a salient feature of his foundation.
Perhaps one of the greatest gifts of the new era of philanthropy we are now witnessing will be to curb all types of extremism. When people are freed from the ancient curses of ill-health, poverty, ignorance and debt, and their children survive to lead productive lives, the world will become a better place for all.
Currently, Bangladesh seems to be in the grips of a particularly venal form of religious extremism in which a minority of zealots are persecuting Ahmadiyyas. To these zealots we say: It is up to God, and God alone, to decide who is a Muslim and who is not. You commit the gravest of sins if you attempt to usurp the right that is uniquely God’s. Back off. Use your energy to do good to your fellow humans. Do it out of the charity of your heart, even if you cannot do it in the name of God.
“I believe that with great wealth comes great responsibility.”
So said Bill Gates on June 15 as he announced plans to phase himself out of Microsoft by 2008 to focus full-time on philanthropy and tackle the vast challenges of child mortality and disease control throughout the world.
The Bill and Melinda Gates Foundation, founded in 2000 and with assets valued at $30 billion, has already made its mark financing projects to eradicate deadly diseases like malaria, tuberculosis, diarrhea and AIDS in Asia and Africa.
From Bangladesh to Botswana, the Gateses have funded programs driven by cutting-edge science to develop, test, and manufacture drugs and vaccines for diseases that kill millions of children every year.
One good thing begets another. In this case, did it ever!
Investment guru Warren Buffett, the second-richest man on the planet and a close friend of Numero Uno Bill Gates, pledged $30 billion dollars to the Gates Foundation, overnight doubling its assets to $60 billion dollars.
That’s the kind of cash that can transform the world. Yet the history of philanthropy is littered with huge endowments gone horribly awry. Why should this be different?
Two words: Bill and Melinda.
The couple has turned traditional philanthropy on its head by marrying charity to accountability, management, rigor, research and result. The traits that allowed Gates to build Microsoft into what it is today are also qualities that animate the foundation: curiosity, attention to details, business savvy and a desire to confront the most intractable problems head-on.
But reducing social inequities and improving lives around the world are not the same as solving engineering and mathematical problems, however complex.
Still, applying scientific rigor on unwieldy issues of global health and universal education can only lead to more insights, as various projects that the Foundation has undertaken in the direst regions of Africa show. And more insights often mean a greater chance of success in these thorny human issues, even if the initial approaches fail.
Gates modeled his philanthropic philosophy after a mathematician. In the year 1900, the great German mathematician David Hilbert outlined 23 major mathematical problems that he believed would dictate research in the field in the twentieth century. (About half of these problems are still unsolved.) Taking a cue from Hilbert, Gates challenged scientists, physicians and health-care professionals in 2003 from around the world to draw up a list of grand challenges in global health.
After intense research and debate, investigators produced a list of 14 “global challenges” in seven categories: improve childhood vaccines (3), create new vaccines (3), control insects that transmit agents of disease (2), improve nutrition to promote health (1), improve drug treatment of infectious diseases (1), cure latent and chronic infections (2), and measure disease and health status accurately and economically in developing countries (2).
It is this laser-sharp focus on priorities that persuaded Warren Buffett to entrust his wealth to Bill and Melinda Gates, instead of creating his own foundation.
There are many high-profile personalities who by example are ushering in a golden and dynamic era of philanthropy. The actress Angeline Jolie, for example, donates one-third of her income to charitable causes in the poorest nations of the earth. As a goodwill ambassador for the U.N. Refugee Agency, she has traveled to Afghanistan, Pakistan, Sierra Leone, Sudan, Rwanda, and Ethiopia to stir the world’s conscience about the plight of the hungry, the vulnerable and the homeless.
But what about the rest of us, neither famous nor millionaires? Is there anything we can do to touch lives less fortunate than ours?
I will take Bangladesh as an example, my birthplace. There are millions of Bangladeshis, including many of us living abroad, who are doing precisely that: sponsoring a child, pooling resources to build schools and hospitals, donating books to libraries, buying textbooks for orphans, creating scholarships for poor but meritorious students. The means of charity are endless, tangible and intangible. What counts is that we make the extra effort to do the best we can, to lift a burden here and bring a smile there, to forgive a debt, to give hope to a beaten spirit, to …
Fill in the blanks and just do it. No charity is too small and no giving from the heart leads to poverty.
The tragedy is that millions of us are also materialists and narcissists who have no margin in our lives for others, who remain adamantly blind to the inequity around us. This, in spite of Zakat being a pillar of our faith! It is never too late to change.
In a visit to Bangladesh last December, Bill Gates described his meeting with seamstresses and other women entrepreneurs in a village on the outskirts of Dhaka as “a religious experience.” He was particularly impressed by how micro-credit, pioneered by economist Dr. Muhammad Yunus and his Grameen (Village-based) Bank, and promoted by Bangladesh Rural Advancement Committee (BRAC) and similar organizations around the world, is transforming the lives of women. This first-hand observation undoubtedly played a pivotal role in his recent decision to make micro-credit a salient feature of his foundation.
Perhaps one of the greatest gifts of the new era of philanthropy we are now witnessing will be to curb all types of extremism. When people are freed from the ancient curses of ill-health, poverty, ignorance and debt, and their children survive to lead productive lives, the world will become a better place for all.
Currently, Bangladesh seems to be in the grips of a particularly venal form of religious extremism in which a minority of zealots are persecuting Ahmadiyyas. To these zealots we say: It is up to God, and God alone, to decide who is a Muslim and who is not. You commit the gravest of sins if you attempt to usurp the right that is uniquely God’s. Back off. Use your energy to do good to your fellow humans. Do it out of the charity of your heart, even if you cannot do it in the name of God.
Monday, April 17, 2006
Islam in the Polls
Americans know more about Islam than ever before - and they don't like what they see.
A new CBS News poll conducted in early April suggests that 45 percent of Americans hold negative views of Islam, compared to 33 percent in the tense aftermath of the 9/11 attacks. A Washington Post-ABC News poll in March that also showed a growing number of Americans (46 percent) expressing unfavorable opinions of Islam.
The situation has become so bleak that Muslim religious leaders sought the help of a Nobel Laureate to stem this rising tide of negativity. The Dalai Lama, 71, led leaders from Buddhism, Christianity, Judaism, Islam and Native American traditions at "A Gathering of Hearts Illuminating Compassion" conference in San Francisco recently. The leaders appealed to Americans not to equate Islam with terrorism.
What makes these polls so scary for Muslims is that the queried Americans confirmed that they were better informed about Islam now than they were five years ago.
In other words, despite all the mosque open houses, outreach and interfaith programs, books and articles on Islam, the idea that increased knowledge will lead to greater tolerance toward Islam and Muslims has become more eluive than ever.
Is there a contradiction here?
Not really, if one thinks about it.
Consider the situation from the point of view of an average American.
During the week of April 10-16 (a remarkable convergence of Passover, Easter and the Prophet Muhammad’s birthday), the average American learned that Zacarias Moussaoui, the al-Qaida terrorist, had “no regrets, no remorse” for the nearly 3,000 people killed on September 11, 2001.
There is the consistent horror of Sunnis and Shias dismembering each other in Iraq and Pakistan, always when the gathering is large, as during the Friday congregational prayers.
There is also the daily genocide that the Muslim Janjaweed militia wages against the indigenous tribes of Darfur, Sudan, most of whom are also Muslims but of darker skins.
Yes, most Muslims are as outraged by these horrors as the average American in question. But isn’t it too much to expect that he will continue to be reassured by our words (the fanatics are not of us and we are not of them, and besides, every faith has its fanatics) while the horrific deeds continue unabated?
He sees what Muslims are doing to Muslims, how some of them are spewing murderous hatred for the West, and while he may hold his own country responsible for the catastrophe in Iraq, it does not diminish his growing conviction that Muslims are disproportionately prone to violence. Talk of peace and harmony can go only so far; he is more persuaded by the grim reality on the ground.
In the same week, however, quiet (and recurring) events of different sorts were taking place throughout America, far removed from the gaze of the mainstream media.
In a crime-infested neighborhood in East Oakland, Calif., for example, two Muslims stand at a street corner, giving out free popcorn and cotton candy to passersby. Their only goal is to spread some cheer and hope to their down-trodden neighbors. With help from their activist friends from the nearby mosque called Masjid Al-Islam, they host year-round soup kitchens for the poor and the hungry.
We also learn that Habibe Husain, founder of Rahima Foundation (http://www.rahima.org/), has received the Human Relations award of California’s Santa Clara County. Her organization has been helping the less fortunate residents of Silicon Valley and adjoining areas since 1993.
In cities such as Sacramento, New York, Philadelphia, Chicago, Detroit, Tampa Bay and Atlanta, local Muslim doctors provide poor and uninsured residents with free medical care. And through organizations like Habitat for Humanity, Muslims also volunteer their time and skills to build homes for the homeless.
Is our average American aware of these “events?” Perhaps not. There is no requirement that he should be, unless he is a beneficiary himself. After all, we Muslims providing humanitarian services are doing so not to enhance our standing in the polls, but as a religious calling to help the less fortunate.
But these acts do teach us an important lesson. While it is undeniable that there is a need to educate Americans about Islam and Muslims, perhaps our efforts will go further if more of us engaged in deeds rather than words.
Most of our mosques have traditionally been heavy on seminars and conferences but after several years, these often turn into a case of preaching to the converted.
Just as a picture is worth a thousand words, an act of charity is worth a thousand sermons. So here’s a humble suggestion to my fellow American Muslims: Let’s cut down on the number of seminars and conferences at our local mosques by about half and replace them with charitable acts that affect the homeless, the needy and the destitute around us. That will require more effort than writing a check or listening to an Imam expound on the same tired topic. But in the end, it will make us better Muslims.
Perhaps it will even improve our standing in the eyes of our fellow Americans.
Americans know more about Islam than ever before - and they don't like what they see.
A new CBS News poll conducted in early April suggests that 45 percent of Americans hold negative views of Islam, compared to 33 percent in the tense aftermath of the 9/11 attacks. A Washington Post-ABC News poll in March that also showed a growing number of Americans (46 percent) expressing unfavorable opinions of Islam.
The situation has become so bleak that Muslim religious leaders sought the help of a Nobel Laureate to stem this rising tide of negativity. The Dalai Lama, 71, led leaders from Buddhism, Christianity, Judaism, Islam and Native American traditions at "A Gathering of Hearts Illuminating Compassion" conference in San Francisco recently. The leaders appealed to Americans not to equate Islam with terrorism.
What makes these polls so scary for Muslims is that the queried Americans confirmed that they were better informed about Islam now than they were five years ago.
In other words, despite all the mosque open houses, outreach and interfaith programs, books and articles on Islam, the idea that increased knowledge will lead to greater tolerance toward Islam and Muslims has become more eluive than ever.
Is there a contradiction here?
Not really, if one thinks about it.
Consider the situation from the point of view of an average American.
During the week of April 10-16 (a remarkable convergence of Passover, Easter and the Prophet Muhammad’s birthday), the average American learned that Zacarias Moussaoui, the al-Qaida terrorist, had “no regrets, no remorse” for the nearly 3,000 people killed on September 11, 2001.
There is the consistent horror of Sunnis and Shias dismembering each other in Iraq and Pakistan, always when the gathering is large, as during the Friday congregational prayers.
There is also the daily genocide that the Muslim Janjaweed militia wages against the indigenous tribes of Darfur, Sudan, most of whom are also Muslims but of darker skins.
Yes, most Muslims are as outraged by these horrors as the average American in question. But isn’t it too much to expect that he will continue to be reassured by our words (the fanatics are not of us and we are not of them, and besides, every faith has its fanatics) while the horrific deeds continue unabated?
He sees what Muslims are doing to Muslims, how some of them are spewing murderous hatred for the West, and while he may hold his own country responsible for the catastrophe in Iraq, it does not diminish his growing conviction that Muslims are disproportionately prone to violence. Talk of peace and harmony can go only so far; he is more persuaded by the grim reality on the ground.
In the same week, however, quiet (and recurring) events of different sorts were taking place throughout America, far removed from the gaze of the mainstream media.
In a crime-infested neighborhood in East Oakland, Calif., for example, two Muslims stand at a street corner, giving out free popcorn and cotton candy to passersby. Their only goal is to spread some cheer and hope to their down-trodden neighbors. With help from their activist friends from the nearby mosque called Masjid Al-Islam, they host year-round soup kitchens for the poor and the hungry.
We also learn that Habibe Husain, founder of Rahima Foundation (http://www.rahima.org/), has received the Human Relations award of California’s Santa Clara County. Her organization has been helping the less fortunate residents of Silicon Valley and adjoining areas since 1993.
In cities such as Sacramento, New York, Philadelphia, Chicago, Detroit, Tampa Bay and Atlanta, local Muslim doctors provide poor and uninsured residents with free medical care. And through organizations like Habitat for Humanity, Muslims also volunteer their time and skills to build homes for the homeless.
Is our average American aware of these “events?” Perhaps not. There is no requirement that he should be, unless he is a beneficiary himself. After all, we Muslims providing humanitarian services are doing so not to enhance our standing in the polls, but as a religious calling to help the less fortunate.
But these acts do teach us an important lesson. While it is undeniable that there is a need to educate Americans about Islam and Muslims, perhaps our efforts will go further if more of us engaged in deeds rather than words.
Most of our mosques have traditionally been heavy on seminars and conferences but after several years, these often turn into a case of preaching to the converted.
Just as a picture is worth a thousand words, an act of charity is worth a thousand sermons. So here’s a humble suggestion to my fellow American Muslims: Let’s cut down on the number of seminars and conferences at our local mosques by about half and replace them with charitable acts that affect the homeless, the needy and the destitute around us. That will require more effort than writing a check or listening to an Imam expound on the same tired topic. But in the end, it will make us better Muslims.
Perhaps it will even improve our standing in the eyes of our fellow Americans.
Monday, April 10, 2006
The Case of the Afghan Apostate
Islamic Pluralism 1, Religious Dogmatism 0.
This is how I greeted the news that Abdur Rahman has been spared execution and freed by an Afghan court. He is the Afghan who converted to Christianity from Islam 16 years ago. When his apostasy came to light last week after a family squabble, a prosecutor threatened to execute him as mandated by what he claimed to be Afghanistan’s Sharia law.
Many Muslim media carried compelling articles about the illegality and immorality of apostasy-killing as the hapless Rahman’s impending fate filtered out of Afghanistan. The most powerful indictment comes, of course, from the Quran: There can be no coercion in matters of faith (2:256).
By citing a weak and dubious hadith, one that goes against the message of love and compassion that Prophet Muhammad preached and practiced throughout his life, a handful of Afghanistan’s frozen-in-time, pre-Taliban clerics sought to impose the death penalty on Rahman.
But worldwide outrage and a fledgling democracy’s resolve under President Hamid Karzai to do the right thing forced the clerics to retreat.
While Rahman’s travails remind us that we still have ways to go before the interpretation of Islam is loosened from the grips of dogmatists, we can also take some satisfaction from the progress that has been made.
Consider what would have happened to Rahman if the Taliban were still in power. Remember the harrowing video - widely distributed after the 9/11 attacks - of the woman who was publicly executed in a soccer stadium in Kabul, “cowering beneath a pale blue all-enveloping burqa?” Can anyone doubt that Rahman would not have met the same fate, given the Taliban’s record in these matters, particularly the record of its "Ministry for the Promotion of Virtue and Prevention of Vice”?
Implementing Sharia, as the Taliban defined it, became synonymous with beatings and killings. Is it any wonder that anytime patriarchal clerics talk of implementing Sharia, it sends shivers down the spines of Muslims in the affected areas, particularly of Muslim women?
Consider also the question of stoning to death (unmarried) people accused of adultery, again based on a weak hadith. Remember the case of the Nigerian woman Amina Lawal, charged with conceiving a child while single? A Nigerian Sharia court declared in 2002 that for her crime of adultery, she was to be stoned to death. (The court couldn’t be bothered about the man who was her “partner in crime.” He was nowhere to be found in the Katsina district in Northern Nigeria where the Sharia court held sway and was also absent from any theological discussion!)
The Quran mentions stoning five times - 11:91, 18:20, 19:46, 26:116 and 36:18 - but it is directed against prophets Shuaib, People of the Cave, Prophet Ibrahim, Prophet Noah, and Companions of the City, respectively. When these prophets and the righteous servants of God began preaching monotheism, people used to polytheism threatened them with stoning. That is as far as the Quran goes.
International outrage across religious boundaries forced the Nigerian court to spare Lawal’s life in 2003.
Hopefully, killing for apostasy and stoning to death (only women need apply) for adultery will soon be a thing of the past as absolutist clerics realize that their hold over Muslim minds and hearts is rapidly dissipating. In the Age of the Internet, ideas travel with the speed of light and millions of Muslims are taking advantage of it to deepen their understanding of Islam and mobilize support for progressive and humane causes. Many new avenues of thought are opening up. One example is the complex nature of the relationship between mosque and state, as opposed to the reflexive and traditional view that the two must be conflated in Islam. Even in conservative societies, Muslims are beginning to recognize that faith is a matter of personal responsibility and not a consequence of authoritarian decree. The days of any religious leader thundering “I am right, you are dead” will soon, let us pray, be over once and for all.
Islamic Pluralism 1, Religious Dogmatism 0.
This is how I greeted the news that Abdur Rahman has been spared execution and freed by an Afghan court. He is the Afghan who converted to Christianity from Islam 16 years ago. When his apostasy came to light last week after a family squabble, a prosecutor threatened to execute him as mandated by what he claimed to be Afghanistan’s Sharia law.
Many Muslim media carried compelling articles about the illegality and immorality of apostasy-killing as the hapless Rahman’s impending fate filtered out of Afghanistan. The most powerful indictment comes, of course, from the Quran: There can be no coercion in matters of faith (2:256).
By citing a weak and dubious hadith, one that goes against the message of love and compassion that Prophet Muhammad preached and practiced throughout his life, a handful of Afghanistan’s frozen-in-time, pre-Taliban clerics sought to impose the death penalty on Rahman.
But worldwide outrage and a fledgling democracy’s resolve under President Hamid Karzai to do the right thing forced the clerics to retreat.
While Rahman’s travails remind us that we still have ways to go before the interpretation of Islam is loosened from the grips of dogmatists, we can also take some satisfaction from the progress that has been made.
Consider what would have happened to Rahman if the Taliban were still in power. Remember the harrowing video - widely distributed after the 9/11 attacks - of the woman who was publicly executed in a soccer stadium in Kabul, “cowering beneath a pale blue all-enveloping burqa?” Can anyone doubt that Rahman would not have met the same fate, given the Taliban’s record in these matters, particularly the record of its "Ministry for the Promotion of Virtue and Prevention of Vice”?
Implementing Sharia, as the Taliban defined it, became synonymous with beatings and killings. Is it any wonder that anytime patriarchal clerics talk of implementing Sharia, it sends shivers down the spines of Muslims in the affected areas, particularly of Muslim women?
Consider also the question of stoning to death (unmarried) people accused of adultery, again based on a weak hadith. Remember the case of the Nigerian woman Amina Lawal, charged with conceiving a child while single? A Nigerian Sharia court declared in 2002 that for her crime of adultery, she was to be stoned to death. (The court couldn’t be bothered about the man who was her “partner in crime.” He was nowhere to be found in the Katsina district in Northern Nigeria where the Sharia court held sway and was also absent from any theological discussion!)
The Quran mentions stoning five times - 11:91, 18:20, 19:46, 26:116 and 36:18 - but it is directed against prophets Shuaib, People of the Cave, Prophet Ibrahim, Prophet Noah, and Companions of the City, respectively. When these prophets and the righteous servants of God began preaching monotheism, people used to polytheism threatened them with stoning. That is as far as the Quran goes.
International outrage across religious boundaries forced the Nigerian court to spare Lawal’s life in 2003.
Hopefully, killing for apostasy and stoning to death (only women need apply) for adultery will soon be a thing of the past as absolutist clerics realize that their hold over Muslim minds and hearts is rapidly dissipating. In the Age of the Internet, ideas travel with the speed of light and millions of Muslims are taking advantage of it to deepen their understanding of Islam and mobilize support for progressive and humane causes. Many new avenues of thought are opening up. One example is the complex nature of the relationship between mosque and state, as opposed to the reflexive and traditional view that the two must be conflated in Islam. Even in conservative societies, Muslims are beginning to recognize that faith is a matter of personal responsibility and not a consequence of authoritarian decree. The days of any religious leader thundering “I am right, you are dead” will soon, let us pray, be over once and for all.
Mar. 11, '06
Bangladesh Cracks Down on Militant Extremists
Moderate Muslims around the world, along with their supporters and well-wishers, should be inspired by the recent happenings in Bangladesh. Leaders of two banned militant Islamic organizations, responsible for unleashing death and destruction on an unsuspecting population, were finally cornered in their hideouts earlier this month by law enforcement officials known as Rapid Action Battalion (RAB) and taken into custody.
As Abdur Rahman and Siddiqul Islam, respective chiefs of Jama’atul Mujahideen Bangladesh (JMB) and Jagrata Muslim Janata Bangladesh (JMJB), await their fate, Bangladeshis are rejoicing. But there is also anger at the havoc these terrorists have wrought and the bad name they have given to a peaceful and progressive society.
On August 17 of last year, for instance, the two organizations were responsible for the synchronized explosion of over 400 crude bombs throughout Bangladesh, killing two and injuring more than 120. More bombings, grenade assassinations and suicide bombings (an unfortunate first for Bangladesh) followed in December, leading to more deaths and injuries and creating a sense of terror throughout the Wisconsin-sized country.
What motivated the terrorists? In the words of their leaders: “To establish Islamic law. It’s a pity that in Bangladesh, where about 90 percent are Muslims, Allah’s rules are not implemented.”
But Bangladeshis realized that their version of Islamic law was nothing but a hodgepodge of misogyny, violence, thirst for power and distorted interpretations of the Quran and the teachings of the Prophet Muhammad. They rejected their call for a Taliban-style medieval theocracy and wished fervently for the government of Prime Minister Khaleda Zia to bring the radicals to justice. The arrests couldn’t have come sooner.
The young and vulnerable Bangladeshis who were lured into joining JMB and JMJB and engaged in bombings and other acts of random violence have destroyed not only their own lives but also the lives of their dependents. These victims are now speaking out. And they are not mincing words.
Hurrennesa Baby, 16, is the daughter of Nasir Uddin, a JMB member who blasted bombs and killed people last year and now sits in a jail. “Like many others, our family has been ruined as my father was the lone earning member,” she said. “My family is virtually starving. Our friends and relatives have deserted us. They (the militant kingpins) should be hanged in public.” Omar Ali, 65, is the father of detained JMB member Anisur Rahman. “I would like to see the two militant extremists executed as they ruined my family by misguiding my son into exploding bombs on August 17.”
Similar sentiments are being echoed throughout the country.
The events in Bangladesh are a reminder that moderate Muslim nations are working hard to root out extremists who wear the cloak of religiosity but whose goal is to spread anarchy and mayhem in the name of Islam. This message is sometimes lost on some in the West who tend to paint Muslims and Islamic nations in broad brush strokes and pin the “terrorist” label on all because of the actions of a few. A poll released this month by Washington Post and ABC News found that 46 percent of Americans have a negative view of Islam “fueled in part by political statements and media reports that focus almost solely on the actions of Muslim extremists.” The latest Dubai fiasco only underscores this issue. Congress voted 62 to 2 to kill a deal that would have given Dubai Ports World the rights to operate six U.S. ports. United Arab Emirates (UAE) - Dubai is one of its seven emirates - has proven to be one of the staunchest allies of America in its war against terror and fundamentalism. Dubai services more U.S. military ship than any other foreign country. Yet the idea of linking Dubai to U.S. ports caused a huge uproar throughout America. The sentiment behind the uproar can be summarized as follows: “Arabs are coming. The sky is falling. We are about to be terrorized!” How can America ever hope to win friends in the Middle East, far less “spread democracy”, if it stereotypes all Arabs as suspects?
As an American Muslim of Bangladeshi origin, I draw an important lesson from the recent events in the country of my birth: the importance of Ijtihad in the practice of Islam. Ijtihad means informed independent thinking about theological issues, particularly in the context of the times. Many Muslims are sometimes content to practice Islam based on derivative knowledge, blindly following this sheik or that imam. It is important that we think about Islamic issues ourselves first and then seek opinions and guidance from religious leaders. That way, at the very least, we can engage in enlightened debates with them, thereby practicing a religion more resonant with our reasoning and intuition. Imam Reda Shata of the Bay Ridge mosque in New York explained it this way to his congregants: “Islam is a religion based on intellect. Islam says to you: ‘Think. Don’t close your eyes and just follow your emotions. Don’t follow the sheik. Perhaps you have a better mind than his.’ ”
Bangladeshi authorities are now interrogating the two terrorist leaders to find out who financed their organizations, where their members received training and how arms and ammunitions were smuggled into the country. Although the country has its share of problems - bribery, nepotism, red tape, financial shenanigans by the wealthy and the privileged, to name a few - Bangladeshis (population: 145 million) are solidly behind this effort, even though there is quibbling about whether or not the government could have taken such decisive actions months ago. But it is better late than never. Law enforcement officials are confident that Bangladesh will soon be free from the scourge of terrorism waged in the name of Islam.
Bangladesh Cracks Down on Militant Extremists
Moderate Muslims around the world, along with their supporters and well-wishers, should be inspired by the recent happenings in Bangladesh. Leaders of two banned militant Islamic organizations, responsible for unleashing death and destruction on an unsuspecting population, were finally cornered in their hideouts earlier this month by law enforcement officials known as Rapid Action Battalion (RAB) and taken into custody.
As Abdur Rahman and Siddiqul Islam, respective chiefs of Jama’atul Mujahideen Bangladesh (JMB) and Jagrata Muslim Janata Bangladesh (JMJB), await their fate, Bangladeshis are rejoicing. But there is also anger at the havoc these terrorists have wrought and the bad name they have given to a peaceful and progressive society.
On August 17 of last year, for instance, the two organizations were responsible for the synchronized explosion of over 400 crude bombs throughout Bangladesh, killing two and injuring more than 120. More bombings, grenade assassinations and suicide bombings (an unfortunate first for Bangladesh) followed in December, leading to more deaths and injuries and creating a sense of terror throughout the Wisconsin-sized country.
What motivated the terrorists? In the words of their leaders: “To establish Islamic law. It’s a pity that in Bangladesh, where about 90 percent are Muslims, Allah’s rules are not implemented.”
But Bangladeshis realized that their version of Islamic law was nothing but a hodgepodge of misogyny, violence, thirst for power and distorted interpretations of the Quran and the teachings of the Prophet Muhammad. They rejected their call for a Taliban-style medieval theocracy and wished fervently for the government of Prime Minister Khaleda Zia to bring the radicals to justice. The arrests couldn’t have come sooner.
The young and vulnerable Bangladeshis who were lured into joining JMB and JMJB and engaged in bombings and other acts of random violence have destroyed not only their own lives but also the lives of their dependents. These victims are now speaking out. And they are not mincing words.
Hurrennesa Baby, 16, is the daughter of Nasir Uddin, a JMB member who blasted bombs and killed people last year and now sits in a jail. “Like many others, our family has been ruined as my father was the lone earning member,” she said. “My family is virtually starving. Our friends and relatives have deserted us. They (the militant kingpins) should be hanged in public.” Omar Ali, 65, is the father of detained JMB member Anisur Rahman. “I would like to see the two militant extremists executed as they ruined my family by misguiding my son into exploding bombs on August 17.”
Similar sentiments are being echoed throughout the country.
The events in Bangladesh are a reminder that moderate Muslim nations are working hard to root out extremists who wear the cloak of religiosity but whose goal is to spread anarchy and mayhem in the name of Islam. This message is sometimes lost on some in the West who tend to paint Muslims and Islamic nations in broad brush strokes and pin the “terrorist” label on all because of the actions of a few. A poll released this month by Washington Post and ABC News found that 46 percent of Americans have a negative view of Islam “fueled in part by political statements and media reports that focus almost solely on the actions of Muslim extremists.” The latest Dubai fiasco only underscores this issue. Congress voted 62 to 2 to kill a deal that would have given Dubai Ports World the rights to operate six U.S. ports. United Arab Emirates (UAE) - Dubai is one of its seven emirates - has proven to be one of the staunchest allies of America in its war against terror and fundamentalism. Dubai services more U.S. military ship than any other foreign country. Yet the idea of linking Dubai to U.S. ports caused a huge uproar throughout America. The sentiment behind the uproar can be summarized as follows: “Arabs are coming. The sky is falling. We are about to be terrorized!” How can America ever hope to win friends in the Middle East, far less “spread democracy”, if it stereotypes all Arabs as suspects?
As an American Muslim of Bangladeshi origin, I draw an important lesson from the recent events in the country of my birth: the importance of Ijtihad in the practice of Islam. Ijtihad means informed independent thinking about theological issues, particularly in the context of the times. Many Muslims are sometimes content to practice Islam based on derivative knowledge, blindly following this sheik or that imam. It is important that we think about Islamic issues ourselves first and then seek opinions and guidance from religious leaders. That way, at the very least, we can engage in enlightened debates with them, thereby practicing a religion more resonant with our reasoning and intuition. Imam Reda Shata of the Bay Ridge mosque in New York explained it this way to his congregants: “Islam is a religion based on intellect. Islam says to you: ‘Think. Don’t close your eyes and just follow your emotions. Don’t follow the sheik. Perhaps you have a better mind than his.’ ”
Bangladeshi authorities are now interrogating the two terrorist leaders to find out who financed their organizations, where their members received training and how arms and ammunitions were smuggled into the country. Although the country has its share of problems - bribery, nepotism, red tape, financial shenanigans by the wealthy and the privileged, to name a few - Bangladeshis (population: 145 million) are solidly behind this effort, even though there is quibbling about whether or not the government could have taken such decisive actions months ago. But it is better late than never. Law enforcement officials are confident that Bangladesh will soon be free from the scourge of terrorism waged in the name of Islam.
Feb. 7, '06
Crazy over Cartoons
A privately owned Danish newspaper with a circulation of 150,000 published 12 crude cartoons depicting Prophet Muhammad in an unflattering light, most notoriously as a turbaned terrorist. That was in September 2005. Hardly anyone beyond Denmark noticed them. Then suddenly European newspapers in Germany, France, Norway, Italy, the Netherlands, Spain, and Switzerland decided that the cartoons were a litmus test for freedom of press and began reprinting them. The right to blaspheme, one German newspaper declared, is a fundamental freedom of democracy. A French newspaper wrote that democratic and secular societies must not be awed or intimidated by any religious dogma and that even God must remain fair game for caricature.
True, but does gratuitous assault on religious sensibilities serve any purpose, other than inflaming religious passions and forcing a bogus showdown between what some pundits pompously call “Islam versus the West?” Where is the journalists’ responsibility? If the media want to start a debate between the conflicting demands of the secular and the sacred, between self-censorship and the right to speak or write one’s mind – and it is an important debate – certainly it can be done more intelligently than by mocking religious icons. As Eugene Robinson of the Washington Post wrote, caricatures of Prophet Muhammad might not be the best starting point for a constructive dialogue.
But if European newspapers displayed errors of judgment or engaged in deliberate provocations, the violent Muslim reaction in the West Bank and Gaza, Syria, Iran, Lebanon, Indonesia and other Muslim countries was worse. Peaceful street demonstrations, recalling ambassadors, cutting off trade ties and pulling products off grocery shelves are legitimate ways of showing displeasure but issuing bomb threats against diplomatic personnel, sacking offices and setting foreign embassies ablaze are utterly unjustifiable, unacceptable and most tellingly, un-Islamic. Peaceful disagreement is a tenet of any civilized society and in that sense Muslim mobs have blown it, however difficult it may be for us to acknowledge. We must wean ourselves from the romance of violence, or the radicals will continue to bury any progress made by the moderates.
To their credit, imams in Lebanon, Jordan, Indonesia and other countries as well Muslim leaders in Denmark and France have condemned the violence and warned Muslims not to allow the radicals and the misguided in their midst to distort the image of Islam.
The most important question Muslims can ask in this context is: What would the Prophet have done? Numerous instances from his life show that the Prophet would never have approved of the Muslim violence spawned by the cartoons. The Quran makes this clear when it asks the Prophet to “show forgiveness, speak for justice and avoid the ignorant.” (7:199) President Hamid Karzai of Afghanistan, where eight protestors have already died, echoed this Quranic teaching when he asked the Afghan people to forgive those responsible for the cartoons. "We must have as Muslims the courage to forgive and not make it an issue of dispute between religions or cultures," he said.
Crazy over Cartoons
A privately owned Danish newspaper with a circulation of 150,000 published 12 crude cartoons depicting Prophet Muhammad in an unflattering light, most notoriously as a turbaned terrorist. That was in September 2005. Hardly anyone beyond Denmark noticed them. Then suddenly European newspapers in Germany, France, Norway, Italy, the Netherlands, Spain, and Switzerland decided that the cartoons were a litmus test for freedom of press and began reprinting them. The right to blaspheme, one German newspaper declared, is a fundamental freedom of democracy. A French newspaper wrote that democratic and secular societies must not be awed or intimidated by any religious dogma and that even God must remain fair game for caricature.
True, but does gratuitous assault on religious sensibilities serve any purpose, other than inflaming religious passions and forcing a bogus showdown between what some pundits pompously call “Islam versus the West?” Where is the journalists’ responsibility? If the media want to start a debate between the conflicting demands of the secular and the sacred, between self-censorship and the right to speak or write one’s mind – and it is an important debate – certainly it can be done more intelligently than by mocking religious icons. As Eugene Robinson of the Washington Post wrote, caricatures of Prophet Muhammad might not be the best starting point for a constructive dialogue.
But if European newspapers displayed errors of judgment or engaged in deliberate provocations, the violent Muslim reaction in the West Bank and Gaza, Syria, Iran, Lebanon, Indonesia and other Muslim countries was worse. Peaceful street demonstrations, recalling ambassadors, cutting off trade ties and pulling products off grocery shelves are legitimate ways of showing displeasure but issuing bomb threats against diplomatic personnel, sacking offices and setting foreign embassies ablaze are utterly unjustifiable, unacceptable and most tellingly, un-Islamic. Peaceful disagreement is a tenet of any civilized society and in that sense Muslim mobs have blown it, however difficult it may be for us to acknowledge. We must wean ourselves from the romance of violence, or the radicals will continue to bury any progress made by the moderates.
To their credit, imams in Lebanon, Jordan, Indonesia and other countries as well Muslim leaders in Denmark and France have condemned the violence and warned Muslims not to allow the radicals and the misguided in their midst to distort the image of Islam.
The most important question Muslims can ask in this context is: What would the Prophet have done? Numerous instances from his life show that the Prophet would never have approved of the Muslim violence spawned by the cartoons. The Quran makes this clear when it asks the Prophet to “show forgiveness, speak for justice and avoid the ignorant.” (7:199) President Hamid Karzai of Afghanistan, where eight protestors have already died, echoed this Quranic teaching when he asked the Afghan people to forgive those responsible for the cartoons. "We must have as Muslims the courage to forgive and not make it an issue of dispute between religions or cultures," he said.
Dec. 8, '05
Sectarianism Bedevils the Muslim World
The rain was coming down hard when the 55-year old pediatrician Dr. Zehra Attari walked out of her Oakland clinic in Northern California on November 7 after sunset to drive to a medical conference a few miles away.
She never made it to her destination. In spite of the best efforts of the Oakland and San Jose police departments, she remains missing.
The Sunday following her disappearance, my son and I were among about 400 Muslims from the San Francisco Bay Area who gathered near her clinic to distribute flyers to pedestrians, local businesses, motorists and bus drivers for leads.
As we anguished over Dr. Attari’s inexplicable disappearance and held candlelight vigils for her, the news of Sunni suicide bombers killing at least 65 Shias (or Shiites) in two mosques in Eastern Iraq during the Friday congregational prayers on November 18 came as a numbing blow.
I found this crime particularly inhuman in light of the fact that Dr. Attari is a Shia and a significant number of us trying to trace her whereabouts are Sunnis.
Some of us like to bury our head in the sands but it is a fact that Muslims have been killing each other for years, in Iraq, Afghanistan, Sudan and elsewhere.
But when someone we know disappears in our own backyard and Muslims of all sects – Shias, Sunnis, Sufis and any other label familiar to you – spontaneously gather to pray and search for her, the sectarian strife that bedevils the Muslim world sticks out in glaring contrast and becomes that much more reprehensible.
On the Friday of the Sunni suicide bombing in Iraq, the imam at the mosque I attend in Northern California lashed out at the perpetrators during his sermon. (Iraq is 11 hours ahead of Pacific Standard Time, so the news had already reached us.) “I have said this before and I say it again,” the imam said, his voice trembling with anger. “The suicide bombers and their planners are murderers, not martyrs. They are the real enemies of Islam. We must confront and defeat them, wherever they may lurk.”
To read the complete article, please click here
UPDATE: On December 21, six weeks after she disappeared, divers discovered Dr. Attari's car in an Oakland estuary and her body trapped in it. The same ramp - easy to mistake for a bridge, particularly at night and when it is raining - that led to the estuary had claimed two lives three years ago. No barrier was ever erected to prevent a lost driver from driving right into the ocean. Dr. Attari's funeral was held at the OakHill Cemetery in San Jose, on Thursday, December 22, and attended by about 500 grieving family and community members.
Sectarianism Bedevils the Muslim World
The rain was coming down hard when the 55-year old pediatrician Dr. Zehra Attari walked out of her Oakland clinic in Northern California on November 7 after sunset to drive to a medical conference a few miles away.
She never made it to her destination. In spite of the best efforts of the Oakland and San Jose police departments, she remains missing.
The Sunday following her disappearance, my son and I were among about 400 Muslims from the San Francisco Bay Area who gathered near her clinic to distribute flyers to pedestrians, local businesses, motorists and bus drivers for leads.
As we anguished over Dr. Attari’s inexplicable disappearance and held candlelight vigils for her, the news of Sunni suicide bombers killing at least 65 Shias (or Shiites) in two mosques in Eastern Iraq during the Friday congregational prayers on November 18 came as a numbing blow.
I found this crime particularly inhuman in light of the fact that Dr. Attari is a Shia and a significant number of us trying to trace her whereabouts are Sunnis.
Some of us like to bury our head in the sands but it is a fact that Muslims have been killing each other for years, in Iraq, Afghanistan, Sudan and elsewhere.
But when someone we know disappears in our own backyard and Muslims of all sects – Shias, Sunnis, Sufis and any other label familiar to you – spontaneously gather to pray and search for her, the sectarian strife that bedevils the Muslim world sticks out in glaring contrast and becomes that much more reprehensible.
On the Friday of the Sunni suicide bombing in Iraq, the imam at the mosque I attend in Northern California lashed out at the perpetrators during his sermon. (Iraq is 11 hours ahead of Pacific Standard Time, so the news had already reached us.) “I have said this before and I say it again,” the imam said, his voice trembling with anger. “The suicide bombers and their planners are murderers, not martyrs. They are the real enemies of Islam. We must confront and defeat them, wherever they may lurk.”
To read the complete article, please click here
UPDATE: On December 21, six weeks after she disappeared, divers discovered Dr. Attari's car in an Oakland estuary and her body trapped in it. The same ramp - easy to mistake for a bridge, particularly at night and when it is raining - that led to the estuary had claimed two lives three years ago. No barrier was ever erected to prevent a lost driver from driving right into the ocean. Dr. Attari's funeral was held at the OakHill Cemetery in San Jose, on Thursday, December 22, and attended by about 500 grieving family and community members.
Oct. 7, '05
Religion and Science: Coexistence or Convergence?
Forget Samuel Huntington’s “Clash of Civilizations” theory: “Clash of Religion and Science” has moved to center stage as evolutionists and intelligent design proponents (IDers) bitterly contend the origin of life, spawning legal fights over high school biology curricula in Pennsylvania, Kansas, Ohio and other states. Focus, instead, on the evolving relationship between religion and science and how theologians and scientists from around the world are striving toward common ground. It promises to be not only more rewarding but also more entertaining.
True, religion and science have been ancient adversaries. The Church imprisoned Galileo in the seventeenth century for daring to suggest that the earth was a mere player in the cosmic drama, and not its prima donna as theologians had thought. Two centuries later, Darwin published The Origin of Species (1859) in which he proposed that evolution and natural selection could account for the biological diversity of the living world, including us, precipitating a fierce clash between faith and reason.
Muslims too experienced their share of this conflict. In the 9th century, advocates of reason led by the Mutazalites clashed with the dogmatic Kharajites and, as Muslims historians often darkly summarize, this effectively closed the doors of ijtihad. The “debate” between al-Ghazali representing tradition and mysticism and ibn Rushd representing science and reason in the 12th century was also a turning point in which it was mostly Ghazali’s views that held sway for years to come.
Although there have been more ambushes and skirmishes, there have also been advances in our thinking. Many of us now view religion and science as being complementary rather than contradictory. Science deals with factual aspects of the natural world and religion with the transcendent questions of meaning and purpose. One deals with the “how,” the other with the “why.” The empirical nature of science contrasts with “belief in the unseen” nature of religion and yet most people, including many scientists and theologians, agree that both can work in concert to enrich our material and spiritual lives.
But we must be wary of pitfalls. There will always be scientists who view religion as an albatross around civilization’s neck, and theologians who rail at science as the new God that has driven meaning from life. There will be reductionists who claim that life and its mysteries can all be explained by the laws of physics, and scriptural literalists who insist that the earth is a few thousand years old. Some biologists assert that an atheistic view of life is our only choice because of their belief in the all-encompassing reality of Darwin’s theory, while certain religious leaders are so enamored of their certitude that they do not shy away from pronouncing who will go to heaven and who are destined for hell.
Fortunately, they are a minority. There are many more theologians representing different faiths, for example, who find in evolution evidence of God’s glorious self-disclosure, and many scientists whose research leads them to ask the deeper questions of life – why are we here and what makes life meaningful - that lie outside the realm of science.
It is against this "cross-disciplinary" context that the religion-science dialogue should be framed. Many organizations are doing precisely that, and a popular annual conference called "Science and the Spiritual Quest" that attracts the world's leading scientists and theologians underscores this growing trend.
Intelligent design proponents say that life on earth is “irreducibly complex” to have been created by random genetic mutation and, therefore, Darwin’s theory must be balanced by the recognition of an “intelligence” beyond its scope.
But people of faith do not need “gaps” in Darwin’s theory to experience the Divine; their longing for the Divine is intrinsic and is what gives meaning to their lives. By the same token, the IDers should realize that theirs is not a scientifically-testable theory since it does not meet the criteria of observation, measurement, experimentation and testing. It has no place in a biology classroom, although it can be part of a religious or philosophy curriculum. Pleading acceptance by the scientific community on the basis of ignorance and “gaps” in knowledge benefits neither science nor religion.
A provocative question to consider is this: Is coexistence the last word in the relationship between religion and science, or can the two interact in more mysterious and unexpected ways?
If the past is prologue, then lessons from Islamic history may help frame an answer. From the eighth through the fifteenth centuries, Muslim scientists made discoveries based on challenges posed by religious observances. Determining the proper time of day to offer the five daily prayers, calculating the precise direction toward the kiblah, and predicting the visibility of the crescent moon to mark the beginning and end of lunar months led to the discovery of spherical trigonometry and algebra and significant advances in astronomy. Muslim scientists constructed astrolabes and observatories, emphasizing observations and experiments by which to test theories and their predictive powers. Science became a spiritual quest for them, a way of seeing traces of God’s handiwork in the universe. (A telling example is that of the astronomer, mathematician and poet Ulugh Beg (1349-1449). Considered a genius, he established an observatory at Samarkand and with astounding accuracy charted the course of more than 1000 stars over a period 18 years. Unfortunately, he was murdered by his son who felt that his “secular” interest in science betrayed the spirit of Islam!)
In our times, this scientific-spiritual quest animates many Muslim scientists but one who stands out is the cosmologist Abd-al-Haqq Bruno Guiderdoni, a director of research at the Paris institute of astrophysics and the director of the Islamic Institute for Advanced Studies. Guiderdoni’s main interest is galaxy formation and evolution. Exploring the universe is, in his words, “an act of worship.” (It is remarkable how so many of the leading cosmologists of the world of different faiths are also amateur theologians!) A passionate advocate of the global dialogue between science and religion, Guiderdoni finds inspiration for his quest for truth in the Quran: In the creation of the heavens and the earth, and in the alternation of night and day, there are signs for people of understanding (3:190).
An article written almost four decades ago in the IBM journal “Think” by physicist Charles Townes also provides insights into the evolving nature of religion-science relationship. After building the case that the two shared fundamental similarities - revelation in one is epiphany in another, for instance - Townes concluded that the two will eventually converge. “I believe,” he wrote in 1966 in The Convergence of Science and Religion, “this confluence is inevitable. For they both represent man’s efforts to understand his universe and must ultimately be dealing with the same substance.”
But Townes tempered his speculation: “Perhaps by the time this convergence occurs, science will have been through a number of revolutions as striking as those which have occurred in the last century, and taken on a character not readily recognizable by scientists of today. Perhaps our religious understanding will also have seen progress and change. But converge they must, and through this should come new strength for both.”
Townes’s idea caused a renewed stir after he won the Templeton Prize for “Progress toward Research or Discoveries about Spiritual Realities” in March this year. A devout Christian, he is also one of the greatest scientists of the twentieth-century, winning the Nobel Prize in physics in 1964 for inventing the maser and the laser.
Convergence does not mean a magical fusion of faith and reason; it means, as Townes implied, a symbiosis that can enrich our practical, intellectual and ethical lives. Such a confluence may, for instance, inspire fresh views on issues like stem-cell research and deepen our understanding of how love, justice, suffering and forgiveness shape human affairs. It may force us to rethink our ideas of “predictable” and “random” events, revealing if there was indeed something to Einstein’s intuitive objections to the probabilistic foundation of quantum mechanics when he said, “God does not play dice with the universe” and “God is subtle but He is not malicious.”
We can ignore the media's predictions about a return to the Dark Ages because of the supposedly high percentage of mindshares IDers have captured, or religion becoming obsolete because of the successes of scientists in genetics and other fields.
Rather, we should be thinking more creatively about how religion and science relate to, and reinforce, each other and actively promote the compelling forces bringing scientists and theologians of all persuasions toward a more holistic view of life in these troubled times. In the unexplored, overlapping region between religion and science, is it not possible that wildflowers of insight will bloom if nurtured with humility and humor?
Religion and Science: Coexistence or Convergence?
Forget Samuel Huntington’s “Clash of Civilizations” theory: “Clash of Religion and Science” has moved to center stage as evolutionists and intelligent design proponents (IDers) bitterly contend the origin of life, spawning legal fights over high school biology curricula in Pennsylvania, Kansas, Ohio and other states. Focus, instead, on the evolving relationship between religion and science and how theologians and scientists from around the world are striving toward common ground. It promises to be not only more rewarding but also more entertaining.
True, religion and science have been ancient adversaries. The Church imprisoned Galileo in the seventeenth century for daring to suggest that the earth was a mere player in the cosmic drama, and not its prima donna as theologians had thought. Two centuries later, Darwin published The Origin of Species (1859) in which he proposed that evolution and natural selection could account for the biological diversity of the living world, including us, precipitating a fierce clash between faith and reason.
Muslims too experienced their share of this conflict. In the 9th century, advocates of reason led by the Mutazalites clashed with the dogmatic Kharajites and, as Muslims historians often darkly summarize, this effectively closed the doors of ijtihad. The “debate” between al-Ghazali representing tradition and mysticism and ibn Rushd representing science and reason in the 12th century was also a turning point in which it was mostly Ghazali’s views that held sway for years to come.
Although there have been more ambushes and skirmishes, there have also been advances in our thinking. Many of us now view religion and science as being complementary rather than contradictory. Science deals with factual aspects of the natural world and religion with the transcendent questions of meaning and purpose. One deals with the “how,” the other with the “why.” The empirical nature of science contrasts with “belief in the unseen” nature of religion and yet most people, including many scientists and theologians, agree that both can work in concert to enrich our material and spiritual lives.
But we must be wary of pitfalls. There will always be scientists who view religion as an albatross around civilization’s neck, and theologians who rail at science as the new God that has driven meaning from life. There will be reductionists who claim that life and its mysteries can all be explained by the laws of physics, and scriptural literalists who insist that the earth is a few thousand years old. Some biologists assert that an atheistic view of life is our only choice because of their belief in the all-encompassing reality of Darwin’s theory, while certain religious leaders are so enamored of their certitude that they do not shy away from pronouncing who will go to heaven and who are destined for hell.
Fortunately, they are a minority. There are many more theologians representing different faiths, for example, who find in evolution evidence of God’s glorious self-disclosure, and many scientists whose research leads them to ask the deeper questions of life – why are we here and what makes life meaningful - that lie outside the realm of science.
It is against this "cross-disciplinary" context that the religion-science dialogue should be framed. Many organizations are doing precisely that, and a popular annual conference called "Science and the Spiritual Quest" that attracts the world's leading scientists and theologians underscores this growing trend.
Intelligent design proponents say that life on earth is “irreducibly complex” to have been created by random genetic mutation and, therefore, Darwin’s theory must be balanced by the recognition of an “intelligence” beyond its scope.
But people of faith do not need “gaps” in Darwin’s theory to experience the Divine; their longing for the Divine is intrinsic and is what gives meaning to their lives. By the same token, the IDers should realize that theirs is not a scientifically-testable theory since it does not meet the criteria of observation, measurement, experimentation and testing. It has no place in a biology classroom, although it can be part of a religious or philosophy curriculum. Pleading acceptance by the scientific community on the basis of ignorance and “gaps” in knowledge benefits neither science nor religion.
A provocative question to consider is this: Is coexistence the last word in the relationship between religion and science, or can the two interact in more mysterious and unexpected ways?
If the past is prologue, then lessons from Islamic history may help frame an answer. From the eighth through the fifteenth centuries, Muslim scientists made discoveries based on challenges posed by religious observances. Determining the proper time of day to offer the five daily prayers, calculating the precise direction toward the kiblah, and predicting the visibility of the crescent moon to mark the beginning and end of lunar months led to the discovery of spherical trigonometry and algebra and significant advances in astronomy. Muslim scientists constructed astrolabes and observatories, emphasizing observations and experiments by which to test theories and their predictive powers. Science became a spiritual quest for them, a way of seeing traces of God’s handiwork in the universe. (A telling example is that of the astronomer, mathematician and poet Ulugh Beg (1349-1449). Considered a genius, he established an observatory at Samarkand and with astounding accuracy charted the course of more than 1000 stars over a period 18 years. Unfortunately, he was murdered by his son who felt that his “secular” interest in science betrayed the spirit of Islam!)
In our times, this scientific-spiritual quest animates many Muslim scientists but one who stands out is the cosmologist Abd-al-Haqq Bruno Guiderdoni, a director of research at the Paris institute of astrophysics and the director of the Islamic Institute for Advanced Studies. Guiderdoni’s main interest is galaxy formation and evolution. Exploring the universe is, in his words, “an act of worship.” (It is remarkable how so many of the leading cosmologists of the world of different faiths are also amateur theologians!) A passionate advocate of the global dialogue between science and religion, Guiderdoni finds inspiration for his quest for truth in the Quran: In the creation of the heavens and the earth, and in the alternation of night and day, there are signs for people of understanding (3:190).
An article written almost four decades ago in the IBM journal “Think” by physicist Charles Townes also provides insights into the evolving nature of religion-science relationship. After building the case that the two shared fundamental similarities - revelation in one is epiphany in another, for instance - Townes concluded that the two will eventually converge. “I believe,” he wrote in 1966 in The Convergence of Science and Religion, “this confluence is inevitable. For they both represent man’s efforts to understand his universe and must ultimately be dealing with the same substance.”
But Townes tempered his speculation: “Perhaps by the time this convergence occurs, science will have been through a number of revolutions as striking as those which have occurred in the last century, and taken on a character not readily recognizable by scientists of today. Perhaps our religious understanding will also have seen progress and change. But converge they must, and through this should come new strength for both.”
Townes’s idea caused a renewed stir after he won the Templeton Prize for “Progress toward Research or Discoveries about Spiritual Realities” in March this year. A devout Christian, he is also one of the greatest scientists of the twentieth-century, winning the Nobel Prize in physics in 1964 for inventing the maser and the laser.
Convergence does not mean a magical fusion of faith and reason; it means, as Townes implied, a symbiosis that can enrich our practical, intellectual and ethical lives. Such a confluence may, for instance, inspire fresh views on issues like stem-cell research and deepen our understanding of how love, justice, suffering and forgiveness shape human affairs. It may force us to rethink our ideas of “predictable” and “random” events, revealing if there was indeed something to Einstein’s intuitive objections to the probabilistic foundation of quantum mechanics when he said, “God does not play dice with the universe” and “God is subtle but He is not malicious.”
We can ignore the media's predictions about a return to the Dark Ages because of the supposedly high percentage of mindshares IDers have captured, or religion becoming obsolete because of the successes of scientists in genetics and other fields.
Rather, we should be thinking more creatively about how religion and science relate to, and reinforce, each other and actively promote the compelling forces bringing scientists and theologians of all persuasions toward a more holistic view of life in these troubled times. In the unexplored, overlapping region between religion and science, is it not possible that wildflowers of insight will bloom if nurtured with humility and humor?
Oct. 14, '05
Earthquake in South Asia
The devastating 7.6 earthquake that hit Pakistan, Kashmir, India and Afghanistan on Saturday, October 8, has already claimed over 38,000 lives. The death toll will undoubtedly rise once more bodies are retrieved. Particularly in the mountainous, rugged part of Kashmir where winter has made an early and sinister appearance, the misery of the wounded, the homeless and the destitute are beyond words. The “paradise on earth” has turned into a graveyard.
As in other regions of the United States, local mosques and charities in the Bay Area began to mobilize immediately. South Bay Islamic Association (SBIA) of San Jose and Muslim Community Association (MCA) of Santa Clara led drives to collect donations of cash, warm clothes, blankets and other necessary materials. The collections are being sent to Pakistan mostly through Edhi Foundation (www.paks.net/edhi-foundation), and Hidaya Foundation (http://www.hidaya.org/). All donations that SBIA collected on Friday, October 14, at the Jumah prayers at its 3 locations – Downtown, Evergreen and Napredak – were set aside for the earthquake victims.
The tragedy has shaken believers in this holy month of Ramadan. If there is one lesson we should take from it, it is that we must be grateful to God for what we have and not waste our life by chasing after what we don’t. When we read about barely-alive children rescued from under the rubbles whose arms or legs had to be amputated because gangrene had set in, the simple fact that we can breathe and are able to walk should be reasons enough for thanking the Creator. When we read about families huddling under trees day after day against freezing rain and howling winds, we should be thankful for the house we live in and not be consumed by thoughts of bigger, fancier houses because others have it or because we just want it. This lesson must not fade after the heart-rending images of quake victims disappear from the front pages; otherwise, we have learned nothing.
Earthquake in South Asia
The devastating 7.6 earthquake that hit Pakistan, Kashmir, India and Afghanistan on Saturday, October 8, has already claimed over 38,000 lives. The death toll will undoubtedly rise once more bodies are retrieved. Particularly in the mountainous, rugged part of Kashmir where winter has made an early and sinister appearance, the misery of the wounded, the homeless and the destitute are beyond words. The “paradise on earth” has turned into a graveyard.
As in other regions of the United States, local mosques and charities in the Bay Area began to mobilize immediately. South Bay Islamic Association (SBIA) of San Jose and Muslim Community Association (MCA) of Santa Clara led drives to collect donations of cash, warm clothes, blankets and other necessary materials. The collections are being sent to Pakistan mostly through Edhi Foundation (www.paks.net/edhi-foundation), and Hidaya Foundation (http://www.hidaya.org/). All donations that SBIA collected on Friday, October 14, at the Jumah prayers at its 3 locations – Downtown, Evergreen and Napredak – were set aside for the earthquake victims.
The tragedy has shaken believers in this holy month of Ramadan. If there is one lesson we should take from it, it is that we must be grateful to God for what we have and not waste our life by chasing after what we don’t. When we read about barely-alive children rescued from under the rubbles whose arms or legs had to be amputated because gangrene had set in, the simple fact that we can breathe and are able to walk should be reasons enough for thanking the Creator. When we read about families huddling under trees day after day against freezing rain and howling winds, we should be thankful for the house we live in and not be consumed by thoughts of bigger, fancier houses because others have it or because we just want it. This lesson must not fade after the heart-rending images of quake victims disappear from the front pages; otherwise, we have learned nothing.
Sept. 2, '05
Helping Hurricane Katrina's victims
“They are not people in a faraway land. They are our neighbors. If we do not help our neighbors during their times of need, we cannot call ourselves believers.”
So said an imam during the Friday congregational prayers on September 2 at a mosque in the San Francisco Bay Area that I attend. The same sentiment was echoed in mosques throughout America about aiding the victims of hurricane Katrina.
In the Bay Area, we began collecting cash donations immediately after the congregational prayers on September 2 under the auspices of Islamic Relief USA. The initial target was 2 Million dollars. Islamic Relief and Hidaya Foundation organized fundraisers and collected cash and clothes in the parking lots of several mosques in the Bay Area in the following Fridays and weekends. Representatives of these charitable organizations were already on their way to Houston, Biloxi and other affected areas to succor the afflicted.
I witnessed the spontaneous outpouring of sympathy for Katrina victims on Sunday, September 11, the 4th anniversary of the 9/11 attacks. The sprawling parking lot of the largest mosque in the Bay Area was teeming with Muslims of all ages. Children had brought their favorite toys for children "who have lost everything." Men and women were donating cash and bags filled with new and clean clothes, as well as water bottles and dry food. “This is the least I can do,” said a young man volunteering at the table as he hurried to help unload supplies from the van of another Muslim who had just pulled up.
More fundraisers and collections are planned for the coming weekends.
Helping Hurricane Katrina's victims
“They are not people in a faraway land. They are our neighbors. If we do not help our neighbors during their times of need, we cannot call ourselves believers.”
So said an imam during the Friday congregational prayers on September 2 at a mosque in the San Francisco Bay Area that I attend. The same sentiment was echoed in mosques throughout America about aiding the victims of hurricane Katrina.
In the Bay Area, we began collecting cash donations immediately after the congregational prayers on September 2 under the auspices of Islamic Relief USA. The initial target was 2 Million dollars. Islamic Relief and Hidaya Foundation organized fundraisers and collected cash and clothes in the parking lots of several mosques in the Bay Area in the following Fridays and weekends. Representatives of these charitable organizations were already on their way to Houston, Biloxi and other affected areas to succor the afflicted.
I witnessed the spontaneous outpouring of sympathy for Katrina victims on Sunday, September 11, the 4th anniversary of the 9/11 attacks. The sprawling parking lot of the largest mosque in the Bay Area was teeming with Muslims of all ages. Children had brought their favorite toys for children "who have lost everything." Men and women were donating cash and bags filled with new and clean clothes, as well as water bottles and dry food. “This is the least I can do,” said a young man volunteering at the table as he hurried to help unload supplies from the van of another Muslim who had just pulled up.
More fundraisers and collections are planned for the coming weekends.
Written on July 20, '05
Muslim Immigrants Weigh Risks of Sending Children 'Home'
A new challenge confronting Muslims living in the West is this: How can we ensure that our young and vulnerable children are able to resist the lure of fanaticism and suicide martyrdom?As an American Muslim, I draw a critical lesson from the anguish and disbelief expressed by the families of the alleged London suicide bombers: Only I, as the parent of two daughters and a son, can really know what's going on in the mind of my child. I'm the guardian of my child -- and of the country I have chosen to be our home.
Although we can never decipher everything that lurks in the minds our offspring, we must be alert to any tell-tale signs of extremism. If my son, for instance, were to display a sudden obsession with religion to the exclusion of almost everything else that used to interest him, I would be concerned. If he were to turn his back on his multicultural friends and started associating with secretive Muslims, a red flag would go up in my mind. If denigrating other religions and dissatisfaction with governments that he deemed godless became part of his talk, I would know and realize I had to act.
As an immigrant parent, I, like many of my peers, sometimes think nostalgically of sending my children to the old country for schooling and religious training. Now I weigh the risks.Three of the alleged London bombers had visited, or were sent to, the country of their parents -- Pakistan -- for religious and spiritual training. Immigrant parents are registering this news in a deeply personal way.
To read the complete article, please visit http://news.pacificnews.org/news/view_article.html?article_id=a5b9c865aaa608f857832f546b0ea4bb
Muslim Immigrants Weigh Risks of Sending Children 'Home'
A new challenge confronting Muslims living in the West is this: How can we ensure that our young and vulnerable children are able to resist the lure of fanaticism and suicide martyrdom?As an American Muslim, I draw a critical lesson from the anguish and disbelief expressed by the families of the alleged London suicide bombers: Only I, as the parent of two daughters and a son, can really know what's going on in the mind of my child. I'm the guardian of my child -- and of the country I have chosen to be our home.
Although we can never decipher everything that lurks in the minds our offspring, we must be alert to any tell-tale signs of extremism. If my son, for instance, were to display a sudden obsession with religion to the exclusion of almost everything else that used to interest him, I would be concerned. If he were to turn his back on his multicultural friends and started associating with secretive Muslims, a red flag would go up in my mind. If denigrating other religions and dissatisfaction with governments that he deemed godless became part of his talk, I would know and realize I had to act.
As an immigrant parent, I, like many of my peers, sometimes think nostalgically of sending my children to the old country for schooling and religious training. Now I weigh the risks.Three of the alleged London bombers had visited, or were sent to, the country of their parents -- Pakistan -- for religious and spiritual training. Immigrant parents are registering this news in a deeply personal way.
To read the complete article, please visit http://news.pacificnews.org/news/view_article.html?article_id=a5b9c865aaa608f857832f546b0ea4bb
June 24, 2005
U.S. News & World Report has published a collector’s edition with the rather ominous title “Secrets of Islam.” In it, I came across this sentence in the article “No God but God” by Thomas W. Lippman: “Fear of God’s inexorable judgment, rather than love of the deity, is the most powerful motivator in Islam.” Really? How did Lippman arrive at this conclusion? He does not say. The uncritical reader may be swayed by the sweeping statement to swallow it but that would be unfortunate. I speak for myself, and for most Muslims I know, when I say that love and longing for the Creator is, in fact, the most compelling aspect of my faith and its most powerful motivator. But I also acknowledge that it would be easy to believe Lippman if one were to listen to the fire-and-brimstone Friday sermons in many mosques around the world. The relish with which imams condemn their captive listeners to eternal damnation for perceived breach of faith (these imams know!) can only evoke the image of an unforgiving and vengeful God. Yet the refrain that shapes a Muslim’s life is: “In the Name of God, the Compassionate, the Merciful!”
But this (and a few similar unfounded assertions) constitutes only a minor flaw in an otherwise excellent production. The subtitle suggests that “Secrets of Islam” is “the essential guide to the world’s fastest growing religion.” In many ways it lives up to its billing. The four sections, “Faith,” “History,” “America,” and “Conflict,” convey both context and perspective and prove invaluable in overcoming easy generalizations about Islam in a world torn apart by the events of 9/11.
For me the test of any publication that attempts to explain my faith is this: If my neighbor were to ask me for a readable, informative and illustrated guide to Islam, would I recommend this collector’s edition from U.S. News and World Report?
Yes, I would.
U.S. News & World Report has published a collector’s edition with the rather ominous title “Secrets of Islam.” In it, I came across this sentence in the article “No God but God” by Thomas W. Lippman: “Fear of God’s inexorable judgment, rather than love of the deity, is the most powerful motivator in Islam.” Really? How did Lippman arrive at this conclusion? He does not say. The uncritical reader may be swayed by the sweeping statement to swallow it but that would be unfortunate. I speak for myself, and for most Muslims I know, when I say that love and longing for the Creator is, in fact, the most compelling aspect of my faith and its most powerful motivator. But I also acknowledge that it would be easy to believe Lippman if one were to listen to the fire-and-brimstone Friday sermons in many mosques around the world. The relish with which imams condemn their captive listeners to eternal damnation for perceived breach of faith (these imams know!) can only evoke the image of an unforgiving and vengeful God. Yet the refrain that shapes a Muslim’s life is: “In the Name of God, the Compassionate, the Merciful!”
But this (and a few similar unfounded assertions) constitutes only a minor flaw in an otherwise excellent production. The subtitle suggests that “Secrets of Islam” is “the essential guide to the world’s fastest growing religion.” In many ways it lives up to its billing. The four sections, “Faith,” “History,” “America,” and “Conflict,” convey both context and perspective and prove invaluable in overcoming easy generalizations about Islam in a world torn apart by the events of 9/11.
For me the test of any publication that attempts to explain my faith is this: If my neighbor were to ask me for a readable, informative and illustrated guide to Islam, would I recommend this collector’s edition from U.S. News and World Report?
Yes, I would.
Written on Sept. 23, '04
Cat Stevens Incident: Pulling the Rug Out From Under Moderate Muslims
I met Yusuf Islam, the former singer Cat Stevens, in the early 1990s when he attended an Islamic conference in San Jose, Calif. I was then the editor of a Muslim magazine and interviewed him about his views of the Muslim world.Among other things, we talked about his alleged support of the late Ayatollah Khomeini's 1989 fatwa (religious ruling) of death against Salman Rushdie for his novel "The Satanic Verses." The singer-turned-teacher, who converted to Islam in 1978 and founded a Muslim school in London in 1983, said he was frustrated that the media quoted him only partially on the subject. He told me that although he advocated a ban on a book he considered blasphemous, he also reminded Muslims to keep within the limits of the law of the country in which they lived. He expressed regret at the violence that erupted in several Muslim countries and cost many lives following the publication of the book. Under no circumstance, he said, were people to take law into their own hands.
In other words, while he supported the seriousness of the fatwa in principle as a warning against anyone maligning the prophet of Islam, he did not wish for Rushdie's head.I recall this meeting with much sorrow, because my government has decided that this soft-spoken man has suddenly become a threat to America, so much so that he cannot be allowed entry into the United States.
How did the Department of Homeland Security (DHS) arrive at this conclusion?Islam, after all, had visited New York in May of this year to promote a DVD of his 1976 MajiKat tour and launch his charity organization called Small Kindness. In just four months, the singer had apparently metamorphosed into a threat because of his alleged past support of certain terrorist organizations.A provision in the USA Patriot Act states that anyone who uses his position of prominence to endorse terrorism or terrorist organizations may not enter the United States.
This was what a DHS spokesman was referring to when he said that Islam was denied admission to the United States "on national security grounds."Islam has denied link to any terrorist organizations. He is an unabashed supporter of Palestinian rights and has made humanitarian contributions to charities that he felt were building schools and orphanages in the Occupied Territories. But he is also on the record stating that he has never knowingly supported any terrorist groups, past, present or future. His Web site (www.yusufislam.org.UK) gives a summary of his unequivocal opposition to terrorism, and includes a condemnation of the recent massacre of teachers and students at the school in Beslan, Russia.
Just last month a similar fate befell a Muslim scholar widely regarded as a progressive thinker. Author of "Western Muslims and the Future of Islam" (Oxford University Press, 2003) the Swiss scholar Tariq Ramadan was scheduled to teach at the University of Notre Dame's Institute for International Peace Studies this fall. At the last minute, the DHS revoked his visa, under the same provision used to bar Islam from entering the United States.Ramadan, too, has denied any link to terrorist organizations and has challenged his detractors, including the DHS, to prove their case. Notre Dame officials and prominent American scholars have vehemently protested the government's decision. Members of a Jewish student group at the Notre Dame Law School have joined in the protest.
Regarding the “charge” that he is the grandson of Hassan al-Banna, the founder of the Muslim Brotherhood in Egypt, and supposedly by association (and obvious stereotyping) an extremist, Ramadan has asked that he be judged on his own life and not by his genealogy.
Time and again, sane voices remind us that to defeat the terrorism unleashed by groups like Al Qaeda, America must build the trust of moderate Muslims around the world. The recently released 9/11 Commission Report states as much (p. 375-376): "The small percentage of Muslims who are fully committed to Usama Bin Ladin's version of Islam are impervious to persuasion. It is among the large majority of Arabs and Muslims that we must encourage reform, freedom, democracy, and opportunity ...." The report recommends that the United States "offer an example of moral leadership in the world, committed to treat people humanely, abide by the rule of law, and be generous and caring to our neighbors ... If we heed the view of thoughtful leaders in the Arab and Muslim world, a moderate consensus can be found."How can Muslims help reach a "moderate consensus" if America continues to arbitrarily pull the rug from under their feet? How can we fight the real terrorists if Muslim teachers and scholars who preach pluralism and peace continue to be demonized before the whole world?
It is activists and scholars like Yusuf Islam and Tariq Ramadan, both of whom denounced the Muslim extremists who perpetrated the 9/11 attacks and demanded that their leaders be brought to justice, that America should court in order to marginalize groups like Al Qaeda. Instead, we American Muslims are left wondering if our government is really serious, or even interested, in building our trust.
Cat Stevens Incident: Pulling the Rug Out From Under Moderate Muslims
I met Yusuf Islam, the former singer Cat Stevens, in the early 1990s when he attended an Islamic conference in San Jose, Calif. I was then the editor of a Muslim magazine and interviewed him about his views of the Muslim world.Among other things, we talked about his alleged support of the late Ayatollah Khomeini's 1989 fatwa (religious ruling) of death against Salman Rushdie for his novel "The Satanic Verses." The singer-turned-teacher, who converted to Islam in 1978 and founded a Muslim school in London in 1983, said he was frustrated that the media quoted him only partially on the subject. He told me that although he advocated a ban on a book he considered blasphemous, he also reminded Muslims to keep within the limits of the law of the country in which they lived. He expressed regret at the violence that erupted in several Muslim countries and cost many lives following the publication of the book. Under no circumstance, he said, were people to take law into their own hands.
In other words, while he supported the seriousness of the fatwa in principle as a warning against anyone maligning the prophet of Islam, he did not wish for Rushdie's head.I recall this meeting with much sorrow, because my government has decided that this soft-spoken man has suddenly become a threat to America, so much so that he cannot be allowed entry into the United States.
How did the Department of Homeland Security (DHS) arrive at this conclusion?Islam, after all, had visited New York in May of this year to promote a DVD of his 1976 MajiKat tour and launch his charity organization called Small Kindness. In just four months, the singer had apparently metamorphosed into a threat because of his alleged past support of certain terrorist organizations.A provision in the USA Patriot Act states that anyone who uses his position of prominence to endorse terrorism or terrorist organizations may not enter the United States.
This was what a DHS spokesman was referring to when he said that Islam was denied admission to the United States "on national security grounds."Islam has denied link to any terrorist organizations. He is an unabashed supporter of Palestinian rights and has made humanitarian contributions to charities that he felt were building schools and orphanages in the Occupied Territories. But he is also on the record stating that he has never knowingly supported any terrorist groups, past, present or future. His Web site (www.yusufislam.org.UK) gives a summary of his unequivocal opposition to terrorism, and includes a condemnation of the recent massacre of teachers and students at the school in Beslan, Russia.
Just last month a similar fate befell a Muslim scholar widely regarded as a progressive thinker. Author of "Western Muslims and the Future of Islam" (Oxford University Press, 2003) the Swiss scholar Tariq Ramadan was scheduled to teach at the University of Notre Dame's Institute for International Peace Studies this fall. At the last minute, the DHS revoked his visa, under the same provision used to bar Islam from entering the United States.Ramadan, too, has denied any link to terrorist organizations and has challenged his detractors, including the DHS, to prove their case. Notre Dame officials and prominent American scholars have vehemently protested the government's decision. Members of a Jewish student group at the Notre Dame Law School have joined in the protest.
Regarding the “charge” that he is the grandson of Hassan al-Banna, the founder of the Muslim Brotherhood in Egypt, and supposedly by association (and obvious stereotyping) an extremist, Ramadan has asked that he be judged on his own life and not by his genealogy.
Time and again, sane voices remind us that to defeat the terrorism unleashed by groups like Al Qaeda, America must build the trust of moderate Muslims around the world. The recently released 9/11 Commission Report states as much (p. 375-376): "The small percentage of Muslims who are fully committed to Usama Bin Ladin's version of Islam are impervious to persuasion. It is among the large majority of Arabs and Muslims that we must encourage reform, freedom, democracy, and opportunity ...." The report recommends that the United States "offer an example of moral leadership in the world, committed to treat people humanely, abide by the rule of law, and be generous and caring to our neighbors ... If we heed the view of thoughtful leaders in the Arab and Muslim world, a moderate consensus can be found."How can Muslims help reach a "moderate consensus" if America continues to arbitrarily pull the rug from under their feet? How can we fight the real terrorists if Muslim teachers and scholars who preach pluralism and peace continue to be demonized before the whole world?
It is activists and scholars like Yusuf Islam and Tariq Ramadan, both of whom denounced the Muslim extremists who perpetrated the 9/11 attacks and demanded that their leaders be brought to justice, that America should court in order to marginalize groups like Al Qaeda. Instead, we American Muslims are left wondering if our government is really serious, or even interested, in building our trust.
Written on Sept. 8, '04
To Muslim Extremists: Not In the Name of Muslims
Muslim extremists often cite the Quran, out-of-context and contrary to the Holy Book’s spirit of mercy and compassion, to justify their crimes. Thus, for instance, in the 4-page document that investigators found in Muhammad Atta’s luggage in the aftermath of the 9/11 attacks, the terrorist ringleader invoked no fewer than 18 verses from the Quran to exhort his band of brothers to commit violence that took nearly 3000 lives.
Since the September attacks three years ago, we American Muslims have observed with increasing alarm and frustration how a minority of Muslim fanatics continued to wage one brutal terrorist act after another around the world – Moscow, Bali, Karachi, Madrid - leading to hundreds of lost and shattered innocent lives, all in the name of Islam and the Quran.
It became clear to us that we had a supremely important role to play in fighting these fanatics: We had to clearly and unequivocally condemn the killing of innocents, particularly when Muslims were the perpetrators.As the world recoils from the horrifying images of bloodied, lifeless children being carried away by shell-shocked parents and rescuers from a Russian school in which Muslim Chechen radicals killed more than 300 people, our role becomes that much more urgent ... American Muslims are speaking out boldly against these fanatics in their mosques. Ordinary Muslims are reflecting on their faith and looking into their souls for a more inclusive view of Islam and its implications for humanity.
American Muslim women, in particular, are asserting themselves with a fervor unthinkable in the pre-9/11 days. The blind acceptance of the teachings of misogynistic imams and scholars is rapidly becoming a thing of the past. They are discovering new and holistic readings of the Quran that do away with gender apartheid and that calls for social justice and greater participation of women in the management of mosques and Islamic schools.A group called “The Daughters of Hajar,” known as Hagar in the Bible and Jewish history, a national organization dedicated to empowering Muslim women actively challenges women to pray in the main hall and to boldly use the front door in mosques in which they were required to enter by a back door.
Other groups warn Muslims of the danger of bloc-voting in national elections. Yet others decry the religious narcissism of the self-appointed guardians of the faith and exhort them to shun anti-Semitism and practice humility, kindness and intellectual honesty. Ours is a community in which ordinary Muslims are beginning to explore their own understanding of the Quran and their relationship with the Creator, as opposed to allowing others to do it for them. A thinking, expressive and active community is the best antidote to the poison of fanaticism and nihilism that plagues the Muslim body today. Words get around at lightning speed in the Internet age. When Muslim extremists realize that the Muslim Ummah (community of believers) will not stand by their criminal acts and, if called upon to do so, will also fight them, they may have second thoughts about embarking on suicidal missions in the name of Islam. The lives of civilians and school children will ultimately depend on it.
To Muslim Extremists: Not In the Name of Muslims
Muslim extremists often cite the Quran, out-of-context and contrary to the Holy Book’s spirit of mercy and compassion, to justify their crimes. Thus, for instance, in the 4-page document that investigators found in Muhammad Atta’s luggage in the aftermath of the 9/11 attacks, the terrorist ringleader invoked no fewer than 18 verses from the Quran to exhort his band of brothers to commit violence that took nearly 3000 lives.
Since the September attacks three years ago, we American Muslims have observed with increasing alarm and frustration how a minority of Muslim fanatics continued to wage one brutal terrorist act after another around the world – Moscow, Bali, Karachi, Madrid - leading to hundreds of lost and shattered innocent lives, all in the name of Islam and the Quran.
It became clear to us that we had a supremely important role to play in fighting these fanatics: We had to clearly and unequivocally condemn the killing of innocents, particularly when Muslims were the perpetrators.As the world recoils from the horrifying images of bloodied, lifeless children being carried away by shell-shocked parents and rescuers from a Russian school in which Muslim Chechen radicals killed more than 300 people, our role becomes that much more urgent ... American Muslims are speaking out boldly against these fanatics in their mosques. Ordinary Muslims are reflecting on their faith and looking into their souls for a more inclusive view of Islam and its implications for humanity.
American Muslim women, in particular, are asserting themselves with a fervor unthinkable in the pre-9/11 days. The blind acceptance of the teachings of misogynistic imams and scholars is rapidly becoming a thing of the past. They are discovering new and holistic readings of the Quran that do away with gender apartheid and that calls for social justice and greater participation of women in the management of mosques and Islamic schools.A group called “The Daughters of Hajar,” known as Hagar in the Bible and Jewish history, a national organization dedicated to empowering Muslim women actively challenges women to pray in the main hall and to boldly use the front door in mosques in which they were required to enter by a back door.
Other groups warn Muslims of the danger of bloc-voting in national elections. Yet others decry the religious narcissism of the self-appointed guardians of the faith and exhort them to shun anti-Semitism and practice humility, kindness and intellectual honesty. Ours is a community in which ordinary Muslims are beginning to explore their own understanding of the Quran and their relationship with the Creator, as opposed to allowing others to do it for them. A thinking, expressive and active community is the best antidote to the poison of fanaticism and nihilism that plagues the Muslim body today. Words get around at lightning speed in the Internet age. When Muslim extremists realize that the Muslim Ummah (community of believers) will not stand by their criminal acts and, if called upon to do so, will also fight them, they may have second thoughts about embarking on suicidal missions in the name of Islam. The lives of civilians and school children will ultimately depend on it.
Written on Oct 3, '03
Enough Is Enough:
A Blueprint for Enlightened Friday Sermons in Our Mosques
Let’s face it: the average Friday sermon in American mosques is often a complete waste of time, reflecting the abject failure of our imams and scholars to articulate the critical issues facing American Muslims. Instead of alerting us, say, to the dangers of religious chauvinism or reflexive anti-Americanism, what we often get are lectures on the obvious and the irrelevant on the one hand, and a hodgepodge of conspiracy theories and victimhood grievances on the other.
The predictable hectoring, the hair-splitting arguments, the opportunistic invocation of the moral high ground, all these and more often make us wonder if our leaders can ever deal intelligently with the complex religious and political issues of our times, instead of glossing over them with platitudes or denial.
A large percentage of the sermons fall in the category of preaching to the converted. The five daily prayers are important for our spiritual growth, we are solemnly told. Or, without zakat, our wealth becomes a catalyst for our downfall. Or, fasting during Ramadan cleanses the body as well as the soul. Reminding us of the basics of our faith is, of course, useful. And occasionally we hear a sermon so eloquent and persuasive--on the transcendence of prayer, for instance, or the spirituality of caring for others--that it opens eyes and touches hearts.
But these are the exceptions.
More often, the sermons contain nothing new even for newcomers to Islam. It isn’t uncommon for Muslims flocking to the Friday prayers to hear, week after week, passionate lectures on the importance of consuming halal meat, or for women to wear hijab, or for sighting the hilal to mark the beginning and end of Ramadan.
If an imam tires of the obvious, he relishes taking us on guilt trips. We don’t pray, he may lament (what are we doing here then, O wise one?) and we don’t read the Quran and we don’t fast and we don’t remember Allah often enough and we don’t visit sick Muslims in hospitals and we don’t do this and we don’t do that, on and on and on.
To read the complete article, please visit http://www.muslimwakeup.com/main/archives/2003/10/enough_is_enoug.php
Enough Is Enough:
A Blueprint for Enlightened Friday Sermons in Our Mosques
Let’s face it: the average Friday sermon in American mosques is often a complete waste of time, reflecting the abject failure of our imams and scholars to articulate the critical issues facing American Muslims. Instead of alerting us, say, to the dangers of religious chauvinism or reflexive anti-Americanism, what we often get are lectures on the obvious and the irrelevant on the one hand, and a hodgepodge of conspiracy theories and victimhood grievances on the other.
The predictable hectoring, the hair-splitting arguments, the opportunistic invocation of the moral high ground, all these and more often make us wonder if our leaders can ever deal intelligently with the complex religious and political issues of our times, instead of glossing over them with platitudes or denial.
A large percentage of the sermons fall in the category of preaching to the converted. The five daily prayers are important for our spiritual growth, we are solemnly told. Or, without zakat, our wealth becomes a catalyst for our downfall. Or, fasting during Ramadan cleanses the body as well as the soul. Reminding us of the basics of our faith is, of course, useful. And occasionally we hear a sermon so eloquent and persuasive--on the transcendence of prayer, for instance, or the spirituality of caring for others--that it opens eyes and touches hearts.
But these are the exceptions.
More often, the sermons contain nothing new even for newcomers to Islam. It isn’t uncommon for Muslims flocking to the Friday prayers to hear, week after week, passionate lectures on the importance of consuming halal meat, or for women to wear hijab, or for sighting the hilal to mark the beginning and end of Ramadan.
If an imam tires of the obvious, he relishes taking us on guilt trips. We don’t pray, he may lament (what are we doing here then, O wise one?) and we don’t read the Quran and we don’t fast and we don’t remember Allah often enough and we don’t visit sick Muslims in hospitals and we don’t do this and we don’t do that, on and on and on.
To read the complete article, please visit http://www.muslimwakeup.com/main/archives/2003/10/enough_is_enoug.php
Written on Feb. 8, '03
When the Call Comes: A Pilgrim's Progress
About 2.5 million Muslims from around the world - 45 percent of them women – will be congregating in Makkah, Saudi Arabia, this month to perform the hajj, the once-in-a-lifetime obligation for believers.
Over 10,000 American Muslims are expected to be among the pilgrims seeking to turn over a new leaf in their lives through the demanding rites of the hajj. Many are driven by a sense of urgency in a world mired in hate, bigotry and war. “This may be our last chance,” goes a morbid sentiment. “Who knows what greater calamity will befall humanity by the time the next hajj comes around?”
I am familiar with the feeling. I performed the hajj in 2002. I had planned to do it earlier but one thing or the other always came up, suggesting that my intention was perhaps flawed. Then came September 11, 2001. Terrorists claiming Islam as guidance struck America, taking 3,000 innocent lives. The attacks brought rage, resolve and a vivid sense of mortality. Life, we learned anew, was fleeting. Be grateful for what you have -- health, family, freedom. Fulfill your obligations before it is too late. I had to travel to the birthplace of Islam to understand what my faith meant to me and how I, as a moderate Muslim, could help reclaim it from my radical co-religionists. Nothing less than the soul of Islam was at stake.
And so it came to be that on a warm night in February 2002, I am among a group of American Muslims at the Jeddah airport on the coast of the Red Sea in Saudi Arabia, patiently waiting for customs clearance. We had flown the previous day from San Francisco and, at Frankfurt, had changed into ihram (purification), consisting of two pieces of unstitched white cloth. The women wore simple white dresses with head coverings. The modest clothing signified our equality before Allah and the leaving behind of all worldly ties.
The formal pilgrimage is several days away but we have come early for familiarity with the ancient rites and extra time for reflection and remembrance of Allah in the hope that we will be at the peak of our spirituality during the hajj.
A new day has literally dawned by the time we clear customs and board the buses to take us to Makkah, 50 miles away. Approaching the holy city, we begin to recite the talbiyah (invocation) of pilgrimage: Here I am at Your command, O Allah, here I am. Here I am at Your command. You are without partner. Yours is all praise and grace and dominion. You are without partner.
We are to chant this refrain throughout the pilgrimage.
To read the complete article, please visit http://www.muslimwakeup.com/main/archives/2004/01/when_the_call_c.php
When the Call Comes: A Pilgrim's Progress
About 2.5 million Muslims from around the world - 45 percent of them women – will be congregating in Makkah, Saudi Arabia, this month to perform the hajj, the once-in-a-lifetime obligation for believers.
Over 10,000 American Muslims are expected to be among the pilgrims seeking to turn over a new leaf in their lives through the demanding rites of the hajj. Many are driven by a sense of urgency in a world mired in hate, bigotry and war. “This may be our last chance,” goes a morbid sentiment. “Who knows what greater calamity will befall humanity by the time the next hajj comes around?”
I am familiar with the feeling. I performed the hajj in 2002. I had planned to do it earlier but one thing or the other always came up, suggesting that my intention was perhaps flawed. Then came September 11, 2001. Terrorists claiming Islam as guidance struck America, taking 3,000 innocent lives. The attacks brought rage, resolve and a vivid sense of mortality. Life, we learned anew, was fleeting. Be grateful for what you have -- health, family, freedom. Fulfill your obligations before it is too late. I had to travel to the birthplace of Islam to understand what my faith meant to me and how I, as a moderate Muslim, could help reclaim it from my radical co-religionists. Nothing less than the soul of Islam was at stake.
And so it came to be that on a warm night in February 2002, I am among a group of American Muslims at the Jeddah airport on the coast of the Red Sea in Saudi Arabia, patiently waiting for customs clearance. We had flown the previous day from San Francisco and, at Frankfurt, had changed into ihram (purification), consisting of two pieces of unstitched white cloth. The women wore simple white dresses with head coverings. The modest clothing signified our equality before Allah and the leaving behind of all worldly ties.
The formal pilgrimage is several days away but we have come early for familiarity with the ancient rites and extra time for reflection and remembrance of Allah in the hope that we will be at the peak of our spirituality during the hajj.
A new day has literally dawned by the time we clear customs and board the buses to take us to Makkah, 50 miles away. Approaching the holy city, we begin to recite the talbiyah (invocation) of pilgrimage: Here I am at Your command, O Allah, here I am. Here I am at Your command. You are without partner. Yours is all praise and grace and dominion. You are without partner.
We are to chant this refrain throughout the pilgrimage.
To read the complete article, please visit http://www.muslimwakeup.com/main/archives/2004/01/when_the_call_c.php
TIME Letters, Oct. 21, '02
(The Legacy of Abraham)
When Jews, Christians and Muslims shed their exclusive claims on Abraham and recognize that he is the patriarch of all three faiths, maybe these cousins can coexist in peace. But that requires courage and compassion. Are we up to it? - Hasan Zillur Rahim, San Jose, Calif.
(The Legacy of Abraham)
When Jews, Christians and Muslims shed their exclusive claims on Abraham and recognize that he is the patriarch of all three faiths, maybe these cousins can coexist in peace. But that requires courage and compassion. Are we up to it? - Hasan Zillur Rahim, San Jose, Calif.
Written on Sept. 5, '02
American Muslim: My Faith in USA Is Unshaken
Many American Muslims I know feel more besieged now than when terrorists attacked America a year ago.In the aftermath of the attack, President Bush took pains to defend Islam as a religion of peace and Muslims as patriotic citizens. He visited mosques, met with Muslims in the White House and warned against hate crimes. Most Americans heeded the President's call and sympathized with their Muslim neighbors and co-workers.
A year later, however, the shrill voice of bigotry can be heard from various sources ...
In the year after Sept. 11, the Justice Department's policy of domestic surveillance, racial profiling and detention without representation has steadily encroached on civil liberties, increasing Muslim fear and vulnerability.
Yet I do not share the despair and pessimism of many of my fellow Muslims. I remain optimistic about America. I believe in the inherent strength of its judicial and civil systems, tested and toughened by time, to filter out the aberrations of the day.My optimism derives from the many hopeful signs I see in America. Let me cite just two.
The death of reporter Daniel Pearl at the hands of fanatics in Karachi, Pakistan, was barbarity at its extreme. But in an open letter to the people of Pakistan, Judea Pearl, father of Daniel Pearl, wrote: "For the past seven years, Danny's articles ... showed readers the hardships and aspirations of people in Islamic countries, as well as the intricate nuances of their religion. Thus, when he declared to his captors: 'I am Jewish!' what he said in fact was: 'I respect Islam precisely because I am Jewish, and I expect you to respect me and my faith precisely because you are good Muslims.'"What humanity! What magnanimity! This is the true spirit of America.
My other example concerns a U.S. postage stamp. On Sept. 1, 2001, the postal service issued a stamp in celebration of the two major religious holidays of the Muslim calendar, Eid al-fitr (feast of fasting) and Eid al-adha (feast of sacrifice), designed by the renowned American calligrapher Mohamed Zakariya. Ten days later, the terrorists struck. Passion ran high among some Americans against the use of the stamp.But the stamp was neither withdrawn nor redesigned and it sold reasonably well, largely through word-of-mouth advertisement. Then, on June 30, the cost of a first-class stamp increased to 37 cents.
Would the 34-cent Eid stamp be reissued at the new rate?
Yes, it would be, on Oct. 10, 2002, announced the Postal Service recently.To some, the stamp story may suggest a small triumph for tolerance. I find in it a reflection of America's big-heartedness.I use my optimism as the basis for suggesting to my fellow Muslims a more positive role we can play in our country. By and large, we seem more intent on monitoring who is maligning us and less on the contributions we can make to America that our numbers -- 6 million strong -- and our high level of educational and professional successes warrant. Surely we must speak out when the religious belief of any group of people is attacked and their constitutional rights violated.
But we must not let that divert us from the many ways in which we can enrich America, in social, educational, economic, environmental, and other spheres.Here, I find myself remembering President John F. Kennedy's recommendation to "ask not what your country can do for you -- ask what you can do for your country."These words should resonate with new meaning for American Muslims. Kennedy's call for public service led, among other endeavors, to the Peace Corps. It can equally inspire us in these trying times to serve America in the best way we can -- not to "prove" our patriotism, for no such proof is needed -- but because it would be the right thing to do.Kennedy's concluding words from the inaugural address can serve as a beacon for American Muslims: "With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God's work must truly be our own."
American Muslim: My Faith in USA Is Unshaken
Many American Muslims I know feel more besieged now than when terrorists attacked America a year ago.In the aftermath of the attack, President Bush took pains to defend Islam as a religion of peace and Muslims as patriotic citizens. He visited mosques, met with Muslims in the White House and warned against hate crimes. Most Americans heeded the President's call and sympathized with their Muslim neighbors and co-workers.
A year later, however, the shrill voice of bigotry can be heard from various sources ...
In the year after Sept. 11, the Justice Department's policy of domestic surveillance, racial profiling and detention without representation has steadily encroached on civil liberties, increasing Muslim fear and vulnerability.
Yet I do not share the despair and pessimism of many of my fellow Muslims. I remain optimistic about America. I believe in the inherent strength of its judicial and civil systems, tested and toughened by time, to filter out the aberrations of the day.My optimism derives from the many hopeful signs I see in America. Let me cite just two.
The death of reporter Daniel Pearl at the hands of fanatics in Karachi, Pakistan, was barbarity at its extreme. But in an open letter to the people of Pakistan, Judea Pearl, father of Daniel Pearl, wrote: "For the past seven years, Danny's articles ... showed readers the hardships and aspirations of people in Islamic countries, as well as the intricate nuances of their religion. Thus, when he declared to his captors: 'I am Jewish!' what he said in fact was: 'I respect Islam precisely because I am Jewish, and I expect you to respect me and my faith precisely because you are good Muslims.'"What humanity! What magnanimity! This is the true spirit of America.
My other example concerns a U.S. postage stamp. On Sept. 1, 2001, the postal service issued a stamp in celebration of the two major religious holidays of the Muslim calendar, Eid al-fitr (feast of fasting) and Eid al-adha (feast of sacrifice), designed by the renowned American calligrapher Mohamed Zakariya. Ten days later, the terrorists struck. Passion ran high among some Americans against the use of the stamp.But the stamp was neither withdrawn nor redesigned and it sold reasonably well, largely through word-of-mouth advertisement. Then, on June 30, the cost of a first-class stamp increased to 37 cents.
Would the 34-cent Eid stamp be reissued at the new rate?
Yes, it would be, on Oct. 10, 2002, announced the Postal Service recently.To some, the stamp story may suggest a small triumph for tolerance. I find in it a reflection of America's big-heartedness.I use my optimism as the basis for suggesting to my fellow Muslims a more positive role we can play in our country. By and large, we seem more intent on monitoring who is maligning us and less on the contributions we can make to America that our numbers -- 6 million strong -- and our high level of educational and professional successes warrant. Surely we must speak out when the religious belief of any group of people is attacked and their constitutional rights violated.
But we must not let that divert us from the many ways in which we can enrich America, in social, educational, economic, environmental, and other spheres.Here, I find myself remembering President John F. Kennedy's recommendation to "ask not what your country can do for you -- ask what you can do for your country."These words should resonate with new meaning for American Muslims. Kennedy's call for public service led, among other endeavors, to the Peace Corps. It can equally inspire us in these trying times to serve America in the best way we can -- not to "prove" our patriotism, for no such proof is needed -- but because it would be the right thing to do.Kennedy's concluding words from the inaugural address can serve as a beacon for American Muslims: "With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God's work must truly be our own."
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