From: www.islamicity.com
By: Huda DodgeAbout.com* -
Both Sunni and Shia Muslims share the most fundamental Islamic beliefs and articles of faith. The differences between these two main sub-groups within Islam initially stemmed not from spiritual differences, but political ones. Over the centuries, however, these political differences have spawned a number of varying practices and positions which have come to carry a spiritual significance.The division between Shia and Sunni dates back to the death of the Prophet Muhammad , and the question of who was to take over the leadership of the Muslim nation. Sunni Muslims agree with the position taken by many of the Prophet's companions, that the new leader should be elected from among those capable of the job. This is what was done, and the Prophet Muhammad's close friend and advisor, Abu Bakr, became the first Caliph of the Islamic nation. The word "Sunni" in Arabic comes from a word meaning "one who follows the traditions of the Prophet."On the other hand, some Muslims share the belief that leadership should have stayed within the Prophet's own family, among those specifically appointed by him, or among Imams appointed by God Himself.The Shia Muslims believe that following the Prophet Muhammad's death, leadership should have passed directly to his cousin/son-in-law, Ali. Throughout history, Shia Muslims have not recognized the authority of elected Muslim leaders, choosing instead to follow a line of Imams which they believe have been appointed by the Prophet Muhammad or God Himself. The word "Shia" in Arabic means a group or supportive party of people. The commonly-known term is shortened from the historical "Shia-t-Ali," or "the Party of Ali." They are also known as followers of "Ahl-al-Bayt" or "People of the Household" (of the Prophet).From this initial question of political leadership, some aspects of spiritual life have been affected and now differ between the two groups of Muslims.Shia Muslims believe that the Imam is sinless by nature, and that his authority is infallible as it comes directly from God. Therefore, Shia Muslims often venerate the Imams as saints and perform pilgrimages to their tombs and shrines in the hopes of divine intercession. Sunni Muslims counter that there is no basis in Islam for a hereditary privileged class of spiritual leaders, and certainly no basis for the veneration or intercession of saints. Sunni Muslims contend that leadership of the community is not a birthright, but a trust that is earned and which may be given or taken away by the people themselves.Shia Muslims also feel animosity towards some of the companions of the Prophet Muhammad , based on their positions and actions during the early years of discord about leadership in the community. Many of these companions (Abu Bakr, Umar, Aisha, etc.) have narrated traditions about the Prophet's life and spiritual practice. Shia Muslims reject these traditions (hadith) and do not base any of their religious practices on the testimony of these individuals. This naturally gives rise to some differences in religious practice between the two groups. These differences touch all detailed aspects of religious life: prayer, fasting, pilgrimage, etc.Sunni Muslims make up the majority (85%) of Muslims all over the world. Significant populations of Shia Muslims can be found in Iran and Iraq, and large minority communities in Yemen, Bahrain, Syria, and Lebanon.It is important to remember that despite all of these differences in opinion and practice, Shia and Sunni Muslims share the main articles of Islamic belief and are considered by most to be brethren in faith. In fact, most Muslims do not distinguish themselves by claiming membership in any particular group, but prefer to call themselves simply, "Muslims."
Huda Dodge is an educator, freelance writer and editor. She is the author of The Everything Understanding Islam Book, published in 2003 by Adams Media Corporation. She has been active on the Internet for over a decade, and has been About.com's Guide to Islam since 1998. She currently teaches elementary school in the Middle East.
Blogger Comment:
Islam was one sect when the messenger Muhammad declared his message. We should be one again. Imams are good people but there is no sinless humans. Islamic governors are not appointed by God even the first Khalifs were chosen by people. Messengers are chosen by God. Imam Mahdi is possibly the only Khalif God chose to Muslims not by his choice but what would make people believe he is the one described in prophecies to them. The one who is assigned a mission to fulfil. He will not be a king and his family will not inherit a kingdom from him. He will be a divine example of what a leader ought to be; a servant to God and to his people.
Monday, March 19, 2007
Saturday, March 17, 2007
Love Your Muslim as Yourself.
From: Christianity Today.
We remain woefully ignorant about the world's second-largest religion.
As U.S. military engagement in Iraq enters its fifth year, at least one thing should be obvious: Our nation remains woefully ignorant about religious and ethnic factions in the Middle East.
One reason is that Middle East conflicts are complex. In a press conference, Secretary of Defense Robert Gates said the violence in Iraq cannot be described as a civil war. "I think that the words civil war oversimplify a very complex situation in Iraq," he said. "I believe that there are essentially four wars going on in Iraq.
"One is Shi'a on Shi'a, principally in the south; second is sectarian conflict, principally in Baghdad, but not solely; third is the insurgency; and fourth is al Qaeda, and al Qaeda is attacking, at times, all of those targets."
And that's just Iraq. Equally complex conflict characterizes Afghanistan, Pakistan, Lebanon, Iran, and, of course, Israel and Palestine. While few would argue that Middle East issues are solely religious, there are strong religious dimensions to which our military and diplomatic efforts must pay attention. Douglas Johnston, president of the International Center for Religion and Diplomacy and author of Religion, the Missing Dimension of Statecraft, said in a presentation to the Department of State, "There were instances early-on in the [Iraq] conflict where modest investments on the religious side could have had significant payoff on the security front, but those investments were not made for fear of running up against the 'establishment clause.' "
Madeleine Albright, former secretary of state under President Clinton, has also lamented our ignorance of the continued importance of religion in world affairs in her book The Mighty and the Almighty.
Jeff Stein, national security editor for Congressional Quarterly, has made a crusade of testing high-ranking officials' knowledge of the differences between Sunni and Shi'a. While nearly all admit that it is essential to be able to answer his question, most responses amount to, "Well, I, uh…"
"We have little, if any, ability to deal with religious differences in a hostile setting," Johnston says. To be clear: It's not that Sunnis and Shi'as are killing each other over doctrine or worship practices—politics, revenge, culture, religion, and ethnicity have all come together to create an explosive, hate-filled atmosphere. But knowing more about Islam can provide the basic understanding needed to begin addressing such issues.
The International Center for Religion and Diplomacy provides proof. By appealing to specific verses in the Qur'an, Johnston, an evangelical, has been able to help peacefully resolve differences between villages in Pakistan and to encourage madrassah teachers to liberalize their curriculums, which otherwise leave students vulnerable to violent fundamentalist interpretations. He was also instrumental in bringing increased religious freedom to Sudan's Christians, who were allowed to hold a Reinhard Bonnke crusade in Khartoum that attracted thousands of Muslims.
Evangelicals ought to support the work of the International Center for Religion and Diplomacy, the Institute for Global Engagement (IGE), and other Christians doing faith-based, relational diplomacy in Muslim countries. Such peacemaking is exemplary. (See next month's cover story featuring the work of IGE.) In addition, we should support government efforts to increase religious understanding, as recommended by Albright and Johnston.
Finally, anecdotal evidence suggests that evangelicals hold as many stereotypes and misunderstandings about Muslims as does our broader culture. We need to use Sunday school classes and sermons to communicate more about who Muslims really are and how we can love them as ourselves.
As long as our ignorance persists, we hamper our ability to love our Muslim neighbors here in the States, and we reinforce a national attitude that only makes it more difficult to bring peace to Iraq and other conflict-ridden regions around the world.
Blogger Comment:
Well said, There are a lot of commons between Christians and Muslims. We need to bring peace to the world. We are united by Jesus and his love. Humility, love and compassion are not naive or weak attributes. The world need a real dialogue between all of us of how we get dignified and peaceful lives to all of us. It is like health care with all these advances in medicine only fewer in the world are enjoying it.
We remain woefully ignorant about the world's second-largest religion.
As U.S. military engagement in Iraq enters its fifth year, at least one thing should be obvious: Our nation remains woefully ignorant about religious and ethnic factions in the Middle East.
One reason is that Middle East conflicts are complex. In a press conference, Secretary of Defense Robert Gates said the violence in Iraq cannot be described as a civil war. "I think that the words civil war oversimplify a very complex situation in Iraq," he said. "I believe that there are essentially four wars going on in Iraq.
"One is Shi'a on Shi'a, principally in the south; second is sectarian conflict, principally in Baghdad, but not solely; third is the insurgency; and fourth is al Qaeda, and al Qaeda is attacking, at times, all of those targets."
And that's just Iraq. Equally complex conflict characterizes Afghanistan, Pakistan, Lebanon, Iran, and, of course, Israel and Palestine. While few would argue that Middle East issues are solely religious, there are strong religious dimensions to which our military and diplomatic efforts must pay attention. Douglas Johnston, president of the International Center for Religion and Diplomacy and author of Religion, the Missing Dimension of Statecraft, said in a presentation to the Department of State, "There were instances early-on in the [Iraq] conflict where modest investments on the religious side could have had significant payoff on the security front, but those investments were not made for fear of running up against the 'establishment clause.' "
Madeleine Albright, former secretary of state under President Clinton, has also lamented our ignorance of the continued importance of religion in world affairs in her book The Mighty and the Almighty.
Jeff Stein, national security editor for Congressional Quarterly, has made a crusade of testing high-ranking officials' knowledge of the differences between Sunni and Shi'a. While nearly all admit that it is essential to be able to answer his question, most responses amount to, "Well, I, uh…"
"We have little, if any, ability to deal with religious differences in a hostile setting," Johnston says. To be clear: It's not that Sunnis and Shi'as are killing each other over doctrine or worship practices—politics, revenge, culture, religion, and ethnicity have all come together to create an explosive, hate-filled atmosphere. But knowing more about Islam can provide the basic understanding needed to begin addressing such issues.
The International Center for Religion and Diplomacy provides proof. By appealing to specific verses in the Qur'an, Johnston, an evangelical, has been able to help peacefully resolve differences between villages in Pakistan and to encourage madrassah teachers to liberalize their curriculums, which otherwise leave students vulnerable to violent fundamentalist interpretations. He was also instrumental in bringing increased religious freedom to Sudan's Christians, who were allowed to hold a Reinhard Bonnke crusade in Khartoum that attracted thousands of Muslims.
Evangelicals ought to support the work of the International Center for Religion and Diplomacy, the Institute for Global Engagement (IGE), and other Christians doing faith-based, relational diplomacy in Muslim countries. Such peacemaking is exemplary. (See next month's cover story featuring the work of IGE.) In addition, we should support government efforts to increase religious understanding, as recommended by Albright and Johnston.
Finally, anecdotal evidence suggests that evangelicals hold as many stereotypes and misunderstandings about Muslims as does our broader culture. We need to use Sunday school classes and sermons to communicate more about who Muslims really are and how we can love them as ourselves.
As long as our ignorance persists, we hamper our ability to love our Muslim neighbors here in the States, and we reinforce a national attitude that only makes it more difficult to bring peace to Iraq and other conflict-ridden regions around the world.
Blogger Comment:
Well said, There are a lot of commons between Christians and Muslims. We need to bring peace to the world. We are united by Jesus and his love. Humility, love and compassion are not naive or weak attributes. The world need a real dialogue between all of us of how we get dignified and peaceful lives to all of us. It is like health care with all these advances in medicine only fewer in the world are enjoying it.
Wednesday, March 14, 2007
Dr. Jeffrey Lang Convertion To Isalm.
From: www.salaam.co.uk
Dr. Jeffrey Lang is an Associate Professor of Mathematics at the University of Kansas, one of the biggest universities in the United States. He started his religious journey on Jan 30, 1954, when he was born in a Roman Catholic family in Bridgeport, Connecticut. The first 18 years of his life were spent in Catholic schools, which left him with many unanswered questions about God and the Christian religion, Lang said, as he narrated his story of Islam. “Like most kids back in the late 60s and early 70s, I started questioning all the values that we had at those times, political, social and religious,” Lang said. “I rebelled against all the institutions that society held sacred including the Catholic Church,” he said.
By the time he reached the age of 18, Lang had become a full-fledged atheist. “If there is a God, and he is all merciful and all loving, then why is there suffering on this earth? Why does not He just take us to heaven? Why create all these people to suffer?" Such were the questions that came up in his mind in those days.
As a young lecturer in mathematics at San Francisco University, Lang found his religion where God is finally a reality. That was shown to him by a few of the Muslim friends he had met at the university. “We talked about religion. I asked them my questions, and I was really surprised by how carefully they had thought out their answers,” Lang said.
Dr. Lang met Mahmoud Qandeel, a regal looking Saudi student who attracted the attention of the entire class the moment he walked in. When Lang asked a question about medical research, Qandeel answered the question in perfect English and with great self assurance. Everyone knew Qandeel-the mayor, the police chief and the common people. Together the professor and the student went to all the glittering places where “there was no joy or happiness, only laughter.” Yet at the end Qandeel surprisingly gave him a copy of the Qur’an and some books on Islam. Lang read the Qur’an on his own, found his way to the student-run prayer hall at the university, and basically surrendered without much struggle. He was conquered by the Qur’an. The first two chapters are an account of that encounter and it is a fascinating one.
“Painters can make the eyes of a portrait appear to be following you from one place to another, but which author can write a scripture that anticipates your daily vicissitudes?... Each night I would formulate questions and objections and somehow discover the answer the next day. It seemed that the author was reading my ideas and writing in the appropriate lines in time for my next reading. I have met myself in its pages...”
Lang performs the daily five-time prayers regularly and finds much spiritual satisfaction. He finds the Fajr (pre-dawn) prayer as one of the most beautiful and moving rituals in Islam. “It is as if you temporarily leave this world and communicate with the angels in singing God’s praises before dawn.”
To the question how he finds it so captivating when the recitation of the Qur’an is in Arabic, which is totally foreign to him, he responds; “Why is a baby comforted by his mother’s voice?” He said reading the Qur’an gave him a great deal of comfort and strength in difficult times. From there on, faith was a matter of practice for Lang’s spiritual growth.
On the other hand, Lang pursued a career in mathematics. He received his master’s and doctoral degrees from Purdue University. Lang said that he had always been fascinated by mathematics. “Maths is logical. It consists of using facts and figures to find concrete answers,” Lang said. “That is the way my mind works, and it is frustrating when I deal with things that do not have concrete answerers.” Having a mind that accepts ideas on their factual merit makes believing in a religion difficult because most religions require acceptance by faith, he said. The Muslim religion appeals to man’s reasoning, he said.
As faculty advisor for the Muslim Student Association, Lang said he viewed himself as the liaison between the student and their universities. He gets approval from university authorities to hold Islamic lectures. “The object of being their faculty advisor is to help them get their needs met as far as adjusting to the American culture and to procedures of the university. They appreciate the opportunity to have misconceptions corrected,” he said.
Lang married a Saudi Muslim woman, Raika, 12 years ago. Lang has written several Islamic books which are best sellers among the Muslim community in the US. One of his important books is “Even Angels ask; A journey to Islam in America”. In this book, Dr. Lang shares with his readers the many insights that have unfolded for him through his self discovery and progress within the religion of Islam.
(Source: Arab News - Ammar Bakkar: Qur'an Wins Heart of US Professor)
Dr. Jeffrey Lang is an Associate Professor of Mathematics at the University of Kansas, one of the biggest universities in the United States. He started his religious journey on Jan 30, 1954, when he was born in a Roman Catholic family in Bridgeport, Connecticut. The first 18 years of his life were spent in Catholic schools, which left him with many unanswered questions about God and the Christian religion, Lang said, as he narrated his story of Islam. “Like most kids back in the late 60s and early 70s, I started questioning all the values that we had at those times, political, social and religious,” Lang said. “I rebelled against all the institutions that society held sacred including the Catholic Church,” he said.
By the time he reached the age of 18, Lang had become a full-fledged atheist. “If there is a God, and he is all merciful and all loving, then why is there suffering on this earth? Why does not He just take us to heaven? Why create all these people to suffer?" Such were the questions that came up in his mind in those days.
As a young lecturer in mathematics at San Francisco University, Lang found his religion where God is finally a reality. That was shown to him by a few of the Muslim friends he had met at the university. “We talked about religion. I asked them my questions, and I was really surprised by how carefully they had thought out their answers,” Lang said.
Dr. Lang met Mahmoud Qandeel, a regal looking Saudi student who attracted the attention of the entire class the moment he walked in. When Lang asked a question about medical research, Qandeel answered the question in perfect English and with great self assurance. Everyone knew Qandeel-the mayor, the police chief and the common people. Together the professor and the student went to all the glittering places where “there was no joy or happiness, only laughter.” Yet at the end Qandeel surprisingly gave him a copy of the Qur’an and some books on Islam. Lang read the Qur’an on his own, found his way to the student-run prayer hall at the university, and basically surrendered without much struggle. He was conquered by the Qur’an. The first two chapters are an account of that encounter and it is a fascinating one.
“Painters can make the eyes of a portrait appear to be following you from one place to another, but which author can write a scripture that anticipates your daily vicissitudes?... Each night I would formulate questions and objections and somehow discover the answer the next day. It seemed that the author was reading my ideas and writing in the appropriate lines in time for my next reading. I have met myself in its pages...”
Lang performs the daily five-time prayers regularly and finds much spiritual satisfaction. He finds the Fajr (pre-dawn) prayer as one of the most beautiful and moving rituals in Islam. “It is as if you temporarily leave this world and communicate with the angels in singing God’s praises before dawn.”
To the question how he finds it so captivating when the recitation of the Qur’an is in Arabic, which is totally foreign to him, he responds; “Why is a baby comforted by his mother’s voice?” He said reading the Qur’an gave him a great deal of comfort and strength in difficult times. From there on, faith was a matter of practice for Lang’s spiritual growth.
On the other hand, Lang pursued a career in mathematics. He received his master’s and doctoral degrees from Purdue University. Lang said that he had always been fascinated by mathematics. “Maths is logical. It consists of using facts and figures to find concrete answers,” Lang said. “That is the way my mind works, and it is frustrating when I deal with things that do not have concrete answerers.” Having a mind that accepts ideas on their factual merit makes believing in a religion difficult because most religions require acceptance by faith, he said. The Muslim religion appeals to man’s reasoning, he said.
As faculty advisor for the Muslim Student Association, Lang said he viewed himself as the liaison between the student and their universities. He gets approval from university authorities to hold Islamic lectures. “The object of being their faculty advisor is to help them get their needs met as far as adjusting to the American culture and to procedures of the university. They appreciate the opportunity to have misconceptions corrected,” he said.
Lang married a Saudi Muslim woman, Raika, 12 years ago. Lang has written several Islamic books which are best sellers among the Muslim community in the US. One of his important books is “Even Angels ask; A journey to Islam in America”. In this book, Dr. Lang shares with his readers the many insights that have unfolded for him through his self discovery and progress within the religion of Islam.
(Source: Arab News - Ammar Bakkar: Qur'an Wins Heart of US Professor)
Monday, March 12, 2007
Christian Leaders Seek Dialogue with Muslim Leaders
From: http://www.freemuslims.org/
Christian Leaders Seek Dialogue with Muslim Leaders The Free Muslims Coalition was recently contacted by a Christian Pastor who wrote a letter that he and numerous other Christian leaders want delivered to prominent Muslim religious leaders. The Christian leaders want their letter to serve as a basis for genuine dialogue. The Pastor has made it clear that the Christian leaders are only interested in a serious dialogue rather than a superficial, politically correct, discussion.The Free Muslims Coalition have agreed to a arrange meetings between Christian and Muslim leaders and to secure a response to the “Christian letter.” We have reprinted the letter below. Please read it and share your comments on our Free speech zone. http://freemuslims.org/blog/In addition to securing a response from top Muslim religious leaders, the Free Muslims Coalition will formulate our own response after reading your comments.Read the “Christian Letter” and Let the Debates Begin-------------------------------
----------------------Dear Fellow Religious Leaders,I am a Christian pastor with the Assemblies of God and numerous leaders within the Christian community have approved the following letter. It is to be recognized that both of our faiths have much in common. We both recognize the existence of one God Who created the universe. We acknowledge that God is holy and that all of His ways are just and perfect. We stress the importance of worshiping God above all else. We acknowledge the importance of loving one another, of caring for the poor, the elderly, the sick or injured and those who are wrongfully outcast. We have an inward desire for peace and acknowledge that it can only be attained by seeking this God of peace. Also, we eagerly await the ultimate return of Jesus Christ (Isa). We also acknowledge that our own faiths have throughout history fallen short of these ideals on numerous occasions. One such extreme occasion would involve the horrible treatment of the Islamic people during the medieval crusades. Enough cannot be said about these atrocities. For these actions, committed by our ancestors we, the Church, are repentant and seek forgiveness not only from God but from the descendants of those who were persecuted. That being said, there is another matter of extreme importance before us in the present day. It concerns terrorist acts being committed against people around the globe and the response of the Islamic leadership concerning it. As you know, much of the secular press has labeled these actions as the result of “a religious war” being carried on in our midst. This fact we find unconscionable as we, the Christian leadership, have no recollection of having declared war on you. Nor has the Islamic leadership given us any formal declaration that they consider themselves at war with us. It is most unfortunate that the secular press often takes it upon itself to represent or misrepresent our positions. With this fact in mind, we must place a number of questions before the Islamic leadership. There are a number of reasons why your response is so important. Foremost, as leaders within the faiths of Islam and Christianity, each of us have tremendous influence on those who are followers of such faith. Since the division between Muslims and Jews seems far greater than that between Muslims and Christians, we have been hesitant to include Jews in our correspondence with you. Nonetheless the path toward peace could not ever be complete without dealing with the friction between Islam and Judaism so, at least for the present, we will not include Jews in our discussion but will attempt, when necessary, to fairly represent their position.In the meantime however, there is much that the Muslim community can do to educate us. For example the Christian community, which, like Islam, has its roots in Judaism still cannot endorse the terrorist actions of radical Zionist groups such as the Irgun or the Stern Gang. Many within the Christian community are not even aware of their bombing of the King David Hotel in 1946 (which killed 91 innocent men, women and children) or the brutal massacre of 260 Arab people at Deir Yassin that these groups committed on April 9, 1948 – incidents that no doubt fueled the fires of future hostilities. Christians do need to be aware of them though and thus we are offering a listening ear to the Muslim leadership. Again, the point of this letter is to not to justify Israeli actions but rather to establish a peaceful dialogue between the Christian and Muslim communities and to, as much as possible, bring an end to hostility and to establish peace for future generations as we anticipate the return of Christ. We would request a formal and public reply to the questions below. 1. Are we in fact at war? Has the Christian faith in some way alienated itself from Islam to the point that you advocate our destruction? Certainly we must acknowledge the existence of many Christian missionaries, evangelists and apologists from both within the clergy and the laity who seek to convert Muslims to the Christian faith through persuasion. However there is a vast difference between converting through persuasion and being forced to convert. Recently two FOX News journalists verbally became converts to Islam when a knife was pressed against their throats and their lives were threatened if they did not do so. So again, this question: Are we in fact at war to the point that you advocate our murder? 2. There exists a story, whether historic or legendary, concerning the prophet Muhammad. It is said that, during the early days of his ministry, his teaching that there is only one God was strongly rejected by his own Quaraishi tribe as well as many other local tribes. Each day Muhammad would walk down a certain pathway past the house of a woman who greatly despised his teaching. One tradition at least says that the woman was Jewish. Anyway, the woman would openly ridicule him and pelt him with garbage. Muha mmad never retaliated. Instead he took the persecution in a humble manner and walked on. One day Muhammad walked down the same road but the woman was not there. He wondered what had happened to her and began to inquire. Learning that she had become ill, Muhammad went to visit her at her bedside. The woman was both stunned and humbled to see him. She inquired as to why he would have such compassion upon one who had so unjustly persecuted him and was told “If throwing garbage at me brings you happiness then you are welcome to do so every day.” The woman was so overcome by this that she repented and became a follower of the true God. Now the above story is accepted by many Islamic people as historic and it is rejected by many others as a fable; primarily because it runs contrary to the idea that Muhammad would have accepted terrorist attacks as an acceptable method of spreading Islam.Whether the story is historical or fictional we do not know. However our main question is this: Does this story run contrary to the true nature of Muhammad? Or is it conceivable that he would have reacted in such a way? Our Bible records the words of Jesus as telling his own followers to “turn the other cheek” and to “carry the Roman soldier’s bag a second mile” and literally to turn your enemy into a friend (Matthew chapter 5). Such actions, by our definition, reflect godly qualities and would be characteristic o f a prophet. So our question is this: Was the character of Muhammad of the nature that the above story would at least be feasible? And, if so, were not the 9/11 terrorist attacks on our country worthy of being condemned by the Islamic leadership as blasphemy?3. It has been widely reported that, in many Islamic countries; primarily Saudi Arabia, school children are taught to despise both Christians and Jews. In fact it is reported that the children are taught that Jews are actually apes who have been designed to look human and that Christians are actually pigs. NPR author Vicki O’Hara reports the following. “The Center for Religious Freedom at Freedom House has studied some of the textbooks currently in use in Saudi public schools, from grades one through 12. Nina Shea, the center's director, says the texts do not comport with what Saudi officials have been saying. The textbooks "reflect an ideology of hatred against Christians, Jews . . . and others who do not subscribe to the Wahhabi doctrine," Shea says. The center's report cites numerous examples. It quotes a fourth-grade text as telling students to "love for the sake of God and to hate for the sake of God." The report says that textbooks instruct students that Christians and Jews are "apes and pigs" and warns students not to "greet," "befriend" or "respect" non-believers. Saudi officials have told Washington that their reformed curriculum encourages tolerance and understanding of other religions and cultures. Shea says any changes in that direction are miniscule. "They have made some changes," she says. "Sometimes though, the changes aren't all they're cracked up to be. For example, they will say, 'You have to hate the unbeliever but to treat them justly.' That's supposed to be an improvement." In its defense, the Saudi embassy in Washington issued a statement saying that curriculum reform is a massive undertaking and that the process in Saudi Arabia is ongoing. Shea is ske ptical; she notes that the oil-rich Saudis began the reform process five years ago. "They certainly have the money to change all the textbooks for next semester," she says. ‘Or, last semester for that matter.’"Our question then is this: Does the Islamic leadership in fact advocate teaching this sort of hatred to children. Would it actually be acceptable to hate someone for the sake of God? If so then are we not endorsing blasphemy against a holy God? And finally, will the Islamic leadership openly rebuke school officials who print such material? 4. Within the pages of the Qur’an, Muhammad himself describes the Bible as a good book. Please consider the following quote:"ALLAH is HE besides Whom there is none worthy of worship, the Living, the Self-Subsisting and All-Sustaining. HE has sent down to thee the Book containing the truth and fulfilling that which precedes it; and HE has sent down the Torah (Law of Moses) and the Gospel (of Jesus) before this, as a guidance to the people; and HE has sent down the Discrimination (judgment between right and wrong)." – Surah 3:3-4”Now it must be noted that some Moslems have claimed that the Bible was corrupted after the time of Muhammad. This is plainly false as we currently have copies of the Bible which date centuries prior to the birth of Muhammad with no such evidence of corruption. That being said, we are left to wonder why there was no report of outrage on May 15, 2002 when the Washington Times reported that “there was little outcry when Islamic terrorists holed up in Bethlehem's Church of the Nativity reportedly used the Bible as toilet paper. Catholic priest s in the church marking the spot where Jesus was believed to have been born said that during the five-week siege, Palestinians tore up some Bibles for toilet paper and removed many valuable sacramental objects.” Should we not then conclude that these Palestinians committed blasphemy by desecrating a book that Muhammad endorsed? 5. The following verse in the Qur’an seems to imply the resurrection of Jesus Christ from the grave:"Thereupon she pointed to him. They said, 'How can we talk to one who is a child in the cradle?' Jesus said, 'I am a servant of ALLAH. HE has given me the Book, and has made me a Prophet; 'And HE has made me blessed wheresoever I may be, and has enjoined upon me Prayer and almsgiving so long as I live; 'And HE has made me dutiful towards my mother, and has not made me arrogant and graceless; 'And peace was on me the day I was born, and peace will be on me the day I shall die, and the day I shall be raised up to life again.' That was Jesus, son of Mary as quoted in Surah 19:30-35Yet our understanding of Islam is that you teach that Jesus never went to the cross. We understand that this interpretation is derived from Surah 4:157: “And for claiming that they killed the Messiah, Jesus, son of Mary, the messenger of GOD. In fact, they never killed him – they were made to think that they did . . . for certain they never killed him.“Whereas the substitution theory could be derived from the previous verse by itself, Arabic linguists have informed us that the verse is actually a paraphrase of Jesus’ statement “You would have no power over me if it were not given you from above” (John 19:11). This interpretation would seem logical since it complies with Sura 4:158 (“Instead God raised him to him”) and avoids an apparent contradiction. The above understanding seems logical to us. Would maintaining the substitution theory not then put you in contradiction to Muhammad?6. It is our understanding that Muhammad taught men to treat women as their equals. Indeed Muhammad’s wife Aisha and his daughters are said to have supplied spiritual leadership for the Islamic community after his death. However today in many Muslim communities we see Islamic women with limited access to education, employment and equal rights in the family. Their own perspectives are seen as worthless and never sought. Recently we have become concerned about a young Iranian woman by the name of Nazanin Mahabad Fatehi. This 18 year old woman stabbed one of three men who attempted to rape her and her 16 year old niece. For that she has been sentenced to death. We are informed that such actions are common in several Islamic countries and we find the practice horrific. One of the unique aspects of Jesus’ ministry was that he counted women among his closest followers and was always respectful of them. Is it not contrary to the will of God for men to do otherwise? 7. A teaching which we understand to have originated from within the Wahabbi movement more than a millennium after the Qu’ran says that those who commit acts of terror and kill non-Moslems are guaranteed a place in heaven with 72 virgin women as their servants. (As we understand it, the original Arabic meaning was not “virgins” but “white raisins.”) Here then is a vital point: Does the leadership of the Islamic religion thus encourage the murder of those who subscribe to Christianity, Judaism, Hinduism, Buddhism, etc. and promise such eternal rewards or does it discourage such practice?Firstly, does the Wahabbi teaching not contradict verses in the Qu’ran such as 5:32 and 25:68-69? We have come across a quote from Osama Bin Laden in which he declares the United States government to be an enemy of Islam and then declares that anyone who pays taxes to the U. S. is therefore an enemy to be killed. Now please understand that our paying taxes does not constitute an endorsement of all that goes on in our government. For example we strongly oppose the Roe v. Wade ruling that legalized abortion and are seeking to have it abolished. We do however pay taxes in obedience to the words of Jesus. When asked about paying taxes to the corrupt Roman government, Jesus observed Caesar’s image on a coin and stated “Render therefore unto Caesar the things that are Caesar’s and unto God the things that are God’s” (Matthew 22:21). Secondly, please note another principle in our Bible from the following verses: Numbers 31:17 & 18, Deuteronomy 7 and I Samuel 15:3. It is here that the Hebrews are given instructions on how to deal with certain corrupt tribes; namely the Midianites, the Caananites and the Amalakites. These groups not only advocated the extermination of the Jews themselves but also the murder of their own first born child as a sacrifice to the pagan god Baal. That is to say that Baal-worshippers sacrificed their own children. Indeed ancient texts speak of the Caananites placing a new born baby on a hot iron and watching it die as a form of worship to Baal. The solution that God gives to the Hebrews concerning these tribes of people is to wipe them out – kill them – remove them from the face of the earth.Now it pains us to say this but just recently an Islamic woman was apprehended at an airport in England together with her baby. It seems that the woman had stored an explosive in the baby’s bottle and had plans of detonating it over a populous American city thus killing each passenger including her own baby as well as thousands on the ground. Now we have not heard any words of condemnation from the Islamic leadership in regards to this woman. We are asking you right now “Will you condemn this woman’s actions as contrary to Islamic law?” Still further we must ask if you will condemn the actions of extremists who recently shot Leonella Sgorbati, a Christian worker at a children’s hospital in Mogadishu? This lady died from three gunshots to her chest.Will you condemn the intentional killing of Ali Mustaf Maka’il, a 22 year old college student also in Mogadishu? He was shot in the back for having become a Christian.Will you condemn the words of Sheikh Abubukar Hassn Malin, one of your own clergy who called for the murder of Pope Benedict XVI?Will you condemn the beheadings of Daniel Pearl, Nick Berg, Kim Sun II, Paul Johnson and others; each of which took place while the assassins shouted “Allah is great!”? And will you tell your people that imitating such actions are blasphemous and place them in danger of the wrath of God? Additionally we must point out that the Biblical response toward the Midianites, Caananites and Amalakites was to destroy them. Please, we do not want our society to denigrate into such a state. As representatives of Jesus Christ we want to be envoys for peace and not destruction. Please also bear in mind that, unlike in most Moslem nations, the leadership of the Christian Church has only limited influence among our government’s policy makers. And we have no authority to establish political or military policy at all.8. Now we must also draw attention to recent words of Iranian leader Ahmadinejad: He stated that all tension could be brought to a halt if America would just convert to Islam. We would request an explanation as to just what this means. There are so many different versions of Islam throughout the world that we are not even able to interpret the statement. The only thing that we can think of in this regard is to break dow n the term “Islam” into its simplest form; that being “submission or surrender to God.” The vast majority of the Christian community has made an effort to do just that – to submit and surrender our lives to God. It is for this reason that we see so much conflict between the Christian community and the secular world in America. We cannot approve of their endorsement of such things as abortion, pornography or the homosexual lifestyle and, as a result they both hate and ridicule us. We therefore ask the question “Should those within the Christian community who have surrendered their lives to God then be considered Islamic? Would it for example be possible for someone to believe in the Deity and resurrection of Jesus Christ and salvation by grace and yet still be a Muslim? Either way, there would seem to be a tremendous opportunity for us to work together for world peace. Now we recognize the likelihood that there would be great disagreement over just how we could accomplish these goals. For example some might conclude that the best way to remove pornography from a society is to kill the pornographer. This would run contrary to Christian teachings as we would instead seek to change the pornographer’s heart with the good news that God loves him. This may or may not run contrary to Muslim practice. Nonetheless we see an incredible opportunity for both groups to come together as a force for good. This is why your response to these questions is so important. Many throughout the world do not even believe in God and much of that disbelief stems from their having seen violence and terror committed in the name of God. To the contrary, despite our differences, both Islam and Christianity can be a force for good and for peace in the world and the clergy can lead the way. Pastor Howard Gardner
Blogger comment:
This is a great gesture from Pastor Howard and his colleague. I would love Muslims leaders to debate them on http://www.freemuslims.org/ Dialogue is very important for several reasons:
1- If we are at end of time and Jesus return is close we ought as Muslims, Christians and Jews to prepare the earth for him.
2- Though convertion to Islam makes Muslims very happy there is no compulsion in religion.
3- A lot of good can come out of this dialogue if we to abide in the dialgue with the good of our religions.
4- A lot of political problems in the world can be solved by the religious leaders since they can convince their people who in turn can pressure the politicians to work for the justice and peace that are the two main principals of the three major religions.
5- Similarly religious people and their followers can exert pressure on the imperial capitalism to peacefuly convert to moral capitalism with no wars or revolutions. They will make more money in the second case and will get God's blessings.
6- The dialogue in the Islam world between its different factions should be important goal of Muslims which will let them meet in the middle. Islam is basically a middle of road religion Jihadis are reaction to the ruthless oppression by the Arab tyrants and very well supported and protected by the west. Absence of wisdom in solving our differences and inability to bring peace and justice to Islamic world are not God tasks it is our tasks we have the light and guidance of Quran if we are really sincere.
Christian Leaders Seek Dialogue with Muslim Leaders The Free Muslims Coalition was recently contacted by a Christian Pastor who wrote a letter that he and numerous other Christian leaders want delivered to prominent Muslim religious leaders. The Christian leaders want their letter to serve as a basis for genuine dialogue. The Pastor has made it clear that the Christian leaders are only interested in a serious dialogue rather than a superficial, politically correct, discussion.The Free Muslims Coalition have agreed to a arrange meetings between Christian and Muslim leaders and to secure a response to the “Christian letter.” We have reprinted the letter below. Please read it and share your comments on our Free speech zone. http://freemuslims.org/blog/In addition to securing a response from top Muslim religious leaders, the Free Muslims Coalition will formulate our own response after reading your comments.Read the “Christian Letter” and Let the Debates Begin-------------------------------
----------------------Dear Fellow Religious Leaders,I am a Christian pastor with the Assemblies of God and numerous leaders within the Christian community have approved the following letter. It is to be recognized that both of our faiths have much in common. We both recognize the existence of one God Who created the universe. We acknowledge that God is holy and that all of His ways are just and perfect. We stress the importance of worshiping God above all else. We acknowledge the importance of loving one another, of caring for the poor, the elderly, the sick or injured and those who are wrongfully outcast. We have an inward desire for peace and acknowledge that it can only be attained by seeking this God of peace. Also, we eagerly await the ultimate return of Jesus Christ (Isa). We also acknowledge that our own faiths have throughout history fallen short of these ideals on numerous occasions. One such extreme occasion would involve the horrible treatment of the Islamic people during the medieval crusades. Enough cannot be said about these atrocities. For these actions, committed by our ancestors we, the Church, are repentant and seek forgiveness not only from God but from the descendants of those who were persecuted. That being said, there is another matter of extreme importance before us in the present day. It concerns terrorist acts being committed against people around the globe and the response of the Islamic leadership concerning it. As you know, much of the secular press has labeled these actions as the result of “a religious war” being carried on in our midst. This fact we find unconscionable as we, the Christian leadership, have no recollection of having declared war on you. Nor has the Islamic leadership given us any formal declaration that they consider themselves at war with us. It is most unfortunate that the secular press often takes it upon itself to represent or misrepresent our positions. With this fact in mind, we must place a number of questions before the Islamic leadership. There are a number of reasons why your response is so important. Foremost, as leaders within the faiths of Islam and Christianity, each of us have tremendous influence on those who are followers of such faith. Since the division between Muslims and Jews seems far greater than that between Muslims and Christians, we have been hesitant to include Jews in our correspondence with you. Nonetheless the path toward peace could not ever be complete without dealing with the friction between Islam and Judaism so, at least for the present, we will not include Jews in our discussion but will attempt, when necessary, to fairly represent their position.In the meantime however, there is much that the Muslim community can do to educate us. For example the Christian community, which, like Islam, has its roots in Judaism still cannot endorse the terrorist actions of radical Zionist groups such as the Irgun or the Stern Gang. Many within the Christian community are not even aware of their bombing of the King David Hotel in 1946 (which killed 91 innocent men, women and children) or the brutal massacre of 260 Arab people at Deir Yassin that these groups committed on April 9, 1948 – incidents that no doubt fueled the fires of future hostilities. Christians do need to be aware of them though and thus we are offering a listening ear to the Muslim leadership. Again, the point of this letter is to not to justify Israeli actions but rather to establish a peaceful dialogue between the Christian and Muslim communities and to, as much as possible, bring an end to hostility and to establish peace for future generations as we anticipate the return of Christ. We would request a formal and public reply to the questions below. 1. Are we in fact at war? Has the Christian faith in some way alienated itself from Islam to the point that you advocate our destruction? Certainly we must acknowledge the existence of many Christian missionaries, evangelists and apologists from both within the clergy and the laity who seek to convert Muslims to the Christian faith through persuasion. However there is a vast difference between converting through persuasion and being forced to convert. Recently two FOX News journalists verbally became converts to Islam when a knife was pressed against their throats and their lives were threatened if they did not do so. So again, this question: Are we in fact at war to the point that you advocate our murder? 2. There exists a story, whether historic or legendary, concerning the prophet Muhammad. It is said that, during the early days of his ministry, his teaching that there is only one God was strongly rejected by his own Quaraishi tribe as well as many other local tribes. Each day Muhammad would walk down a certain pathway past the house of a woman who greatly despised his teaching. One tradition at least says that the woman was Jewish. Anyway, the woman would openly ridicule him and pelt him with garbage. Muha mmad never retaliated. Instead he took the persecution in a humble manner and walked on. One day Muhammad walked down the same road but the woman was not there. He wondered what had happened to her and began to inquire. Learning that she had become ill, Muhammad went to visit her at her bedside. The woman was both stunned and humbled to see him. She inquired as to why he would have such compassion upon one who had so unjustly persecuted him and was told “If throwing garbage at me brings you happiness then you are welcome to do so every day.” The woman was so overcome by this that she repented and became a follower of the true God. Now the above story is accepted by many Islamic people as historic and it is rejected by many others as a fable; primarily because it runs contrary to the idea that Muhammad would have accepted terrorist attacks as an acceptable method of spreading Islam.Whether the story is historical or fictional we do not know. However our main question is this: Does this story run contrary to the true nature of Muhammad? Or is it conceivable that he would have reacted in such a way? Our Bible records the words of Jesus as telling his own followers to “turn the other cheek” and to “carry the Roman soldier’s bag a second mile” and literally to turn your enemy into a friend (Matthew chapter 5). Such actions, by our definition, reflect godly qualities and would be characteristic o f a prophet. So our question is this: Was the character of Muhammad of the nature that the above story would at least be feasible? And, if so, were not the 9/11 terrorist attacks on our country worthy of being condemned by the Islamic leadership as blasphemy?3. It has been widely reported that, in many Islamic countries; primarily Saudi Arabia, school children are taught to despise both Christians and Jews. In fact it is reported that the children are taught that Jews are actually apes who have been designed to look human and that Christians are actually pigs. NPR author Vicki O’Hara reports the following. “The Center for Religious Freedom at Freedom House has studied some of the textbooks currently in use in Saudi public schools, from grades one through 12. Nina Shea, the center's director, says the texts do not comport with what Saudi officials have been saying. The textbooks "reflect an ideology of hatred against Christians, Jews . . . and others who do not subscribe to the Wahhabi doctrine," Shea says. The center's report cites numerous examples. It quotes a fourth-grade text as telling students to "love for the sake of God and to hate for the sake of God." The report says that textbooks instruct students that Christians and Jews are "apes and pigs" and warns students not to "greet," "befriend" or "respect" non-believers. Saudi officials have told Washington that their reformed curriculum encourages tolerance and understanding of other religions and cultures. Shea says any changes in that direction are miniscule. "They have made some changes," she says. "Sometimes though, the changes aren't all they're cracked up to be. For example, they will say, 'You have to hate the unbeliever but to treat them justly.' That's supposed to be an improvement." In its defense, the Saudi embassy in Washington issued a statement saying that curriculum reform is a massive undertaking and that the process in Saudi Arabia is ongoing. Shea is ske ptical; she notes that the oil-rich Saudis began the reform process five years ago. "They certainly have the money to change all the textbooks for next semester," she says. ‘Or, last semester for that matter.’"Our question then is this: Does the Islamic leadership in fact advocate teaching this sort of hatred to children. Would it actually be acceptable to hate someone for the sake of God? If so then are we not endorsing blasphemy against a holy God? And finally, will the Islamic leadership openly rebuke school officials who print such material? 4. Within the pages of the Qur’an, Muhammad himself describes the Bible as a good book. Please consider the following quote:"ALLAH is HE besides Whom there is none worthy of worship, the Living, the Self-Subsisting and All-Sustaining. HE has sent down to thee the Book containing the truth and fulfilling that which precedes it; and HE has sent down the Torah (Law of Moses) and the Gospel (of Jesus) before this, as a guidance to the people; and HE has sent down the Discrimination (judgment between right and wrong)." – Surah 3:3-4”Now it must be noted that some Moslems have claimed that the Bible was corrupted after the time of Muhammad. This is plainly false as we currently have copies of the Bible which date centuries prior to the birth of Muhammad with no such evidence of corruption. That being said, we are left to wonder why there was no report of outrage on May 15, 2002 when the Washington Times reported that “there was little outcry when Islamic terrorists holed up in Bethlehem's Church of the Nativity reportedly used the Bible as toilet paper. Catholic priest s in the church marking the spot where Jesus was believed to have been born said that during the five-week siege, Palestinians tore up some Bibles for toilet paper and removed many valuable sacramental objects.” Should we not then conclude that these Palestinians committed blasphemy by desecrating a book that Muhammad endorsed? 5. The following verse in the Qur’an seems to imply the resurrection of Jesus Christ from the grave:"Thereupon she pointed to him. They said, 'How can we talk to one who is a child in the cradle?' Jesus said, 'I am a servant of ALLAH. HE has given me the Book, and has made me a Prophet; 'And HE has made me blessed wheresoever I may be, and has enjoined upon me Prayer and almsgiving so long as I live; 'And HE has made me dutiful towards my mother, and has not made me arrogant and graceless; 'And peace was on me the day I was born, and peace will be on me the day I shall die, and the day I shall be raised up to life again.' That was Jesus, son of Mary as quoted in Surah 19:30-35Yet our understanding of Islam is that you teach that Jesus never went to the cross. We understand that this interpretation is derived from Surah 4:157: “And for claiming that they killed the Messiah, Jesus, son of Mary, the messenger of GOD. In fact, they never killed him – they were made to think that they did . . . for certain they never killed him.“Whereas the substitution theory could be derived from the previous verse by itself, Arabic linguists have informed us that the verse is actually a paraphrase of Jesus’ statement “You would have no power over me if it were not given you from above” (John 19:11). This interpretation would seem logical since it complies with Sura 4:158 (“Instead God raised him to him”) and avoids an apparent contradiction. The above understanding seems logical to us. Would maintaining the substitution theory not then put you in contradiction to Muhammad?6. It is our understanding that Muhammad taught men to treat women as their equals. Indeed Muhammad’s wife Aisha and his daughters are said to have supplied spiritual leadership for the Islamic community after his death. However today in many Muslim communities we see Islamic women with limited access to education, employment and equal rights in the family. Their own perspectives are seen as worthless and never sought. Recently we have become concerned about a young Iranian woman by the name of Nazanin Mahabad Fatehi. This 18 year old woman stabbed one of three men who attempted to rape her and her 16 year old niece. For that she has been sentenced to death. We are informed that such actions are common in several Islamic countries and we find the practice horrific. One of the unique aspects of Jesus’ ministry was that he counted women among his closest followers and was always respectful of them. Is it not contrary to the will of God for men to do otherwise? 7. A teaching which we understand to have originated from within the Wahabbi movement more than a millennium after the Qu’ran says that those who commit acts of terror and kill non-Moslems are guaranteed a place in heaven with 72 virgin women as their servants. (As we understand it, the original Arabic meaning was not “virgins” but “white raisins.”) Here then is a vital point: Does the leadership of the Islamic religion thus encourage the murder of those who subscribe to Christianity, Judaism, Hinduism, Buddhism, etc. and promise such eternal rewards or does it discourage such practice?Firstly, does the Wahabbi teaching not contradict verses in the Qu’ran such as 5:32 and 25:68-69? We have come across a quote from Osama Bin Laden in which he declares the United States government to be an enemy of Islam and then declares that anyone who pays taxes to the U. S. is therefore an enemy to be killed. Now please understand that our paying taxes does not constitute an endorsement of all that goes on in our government. For example we strongly oppose the Roe v. Wade ruling that legalized abortion and are seeking to have it abolished. We do however pay taxes in obedience to the words of Jesus. When asked about paying taxes to the corrupt Roman government, Jesus observed Caesar’s image on a coin and stated “Render therefore unto Caesar the things that are Caesar’s and unto God the things that are God’s” (Matthew 22:21). Secondly, please note another principle in our Bible from the following verses: Numbers 31:17 & 18, Deuteronomy 7 and I Samuel 15:3. It is here that the Hebrews are given instructions on how to deal with certain corrupt tribes; namely the Midianites, the Caananites and the Amalakites. These groups not only advocated the extermination of the Jews themselves but also the murder of their own first born child as a sacrifice to the pagan god Baal. That is to say that Baal-worshippers sacrificed their own children. Indeed ancient texts speak of the Caananites placing a new born baby on a hot iron and watching it die as a form of worship to Baal. The solution that God gives to the Hebrews concerning these tribes of people is to wipe them out – kill them – remove them from the face of the earth.Now it pains us to say this but just recently an Islamic woman was apprehended at an airport in England together with her baby. It seems that the woman had stored an explosive in the baby’s bottle and had plans of detonating it over a populous American city thus killing each passenger including her own baby as well as thousands on the ground. Now we have not heard any words of condemnation from the Islamic leadership in regards to this woman. We are asking you right now “Will you condemn this woman’s actions as contrary to Islamic law?” Still further we must ask if you will condemn the actions of extremists who recently shot Leonella Sgorbati, a Christian worker at a children’s hospital in Mogadishu? This lady died from three gunshots to her chest.Will you condemn the intentional killing of Ali Mustaf Maka’il, a 22 year old college student also in Mogadishu? He was shot in the back for having become a Christian.Will you condemn the words of Sheikh Abubukar Hassn Malin, one of your own clergy who called for the murder of Pope Benedict XVI?Will you condemn the beheadings of Daniel Pearl, Nick Berg, Kim Sun II, Paul Johnson and others; each of which took place while the assassins shouted “Allah is great!”? And will you tell your people that imitating such actions are blasphemous and place them in danger of the wrath of God? Additionally we must point out that the Biblical response toward the Midianites, Caananites and Amalakites was to destroy them. Please, we do not want our society to denigrate into such a state. As representatives of Jesus Christ we want to be envoys for peace and not destruction. Please also bear in mind that, unlike in most Moslem nations, the leadership of the Christian Church has only limited influence among our government’s policy makers. And we have no authority to establish political or military policy at all.8. Now we must also draw attention to recent words of Iranian leader Ahmadinejad: He stated that all tension could be brought to a halt if America would just convert to Islam. We would request an explanation as to just what this means. There are so many different versions of Islam throughout the world that we are not even able to interpret the statement. The only thing that we can think of in this regard is to break dow n the term “Islam” into its simplest form; that being “submission or surrender to God.” The vast majority of the Christian community has made an effort to do just that – to submit and surrender our lives to God. It is for this reason that we see so much conflict between the Christian community and the secular world in America. We cannot approve of their endorsement of such things as abortion, pornography or the homosexual lifestyle and, as a result they both hate and ridicule us. We therefore ask the question “Should those within the Christian community who have surrendered their lives to God then be considered Islamic? Would it for example be possible for someone to believe in the Deity and resurrection of Jesus Christ and salvation by grace and yet still be a Muslim? Either way, there would seem to be a tremendous opportunity for us to work together for world peace. Now we recognize the likelihood that there would be great disagreement over just how we could accomplish these goals. For example some might conclude that the best way to remove pornography from a society is to kill the pornographer. This would run contrary to Christian teachings as we would instead seek to change the pornographer’s heart with the good news that God loves him. This may or may not run contrary to Muslim practice. Nonetheless we see an incredible opportunity for both groups to come together as a force for good. This is why your response to these questions is so important. Many throughout the world do not even believe in God and much of that disbelief stems from their having seen violence and terror committed in the name of God. To the contrary, despite our differences, both Islam and Christianity can be a force for good and for peace in the world and the clergy can lead the way. Pastor Howard Gardner
Blogger comment:
This is a great gesture from Pastor Howard and his colleague. I would love Muslims leaders to debate them on http://www.freemuslims.org/ Dialogue is very important for several reasons:
1- If we are at end of time and Jesus return is close we ought as Muslims, Christians and Jews to prepare the earth for him.
2- Though convertion to Islam makes Muslims very happy there is no compulsion in religion.
3- A lot of good can come out of this dialogue if we to abide in the dialgue with the good of our religions.
4- A lot of political problems in the world can be solved by the religious leaders since they can convince their people who in turn can pressure the politicians to work for the justice and peace that are the two main principals of the three major religions.
5- Similarly religious people and their followers can exert pressure on the imperial capitalism to peacefuly convert to moral capitalism with no wars or revolutions. They will make more money in the second case and will get God's blessings.
6- The dialogue in the Islam world between its different factions should be important goal of Muslims which will let them meet in the middle. Islam is basically a middle of road religion Jihadis are reaction to the ruthless oppression by the Arab tyrants and very well supported and protected by the west. Absence of wisdom in solving our differences and inability to bring peace and justice to Islamic world are not God tasks it is our tasks we have the light and guidance of Quran if we are really sincere.
'I Was Transformed'
Angelina Jolie discusses celebrity, refugees and her life in New Orleans.
By Christopher Dickey
Newsweek
March 11, 2007 - Angelina Jolie began traveling as a goodwill ambassador for the United Nations some six years ago. She has visited the victims of violence in Africa, Pakistan and Cambodia—first as an observer in the background, then using her fame to draw attention to the plight of the helpless. The movie star spoke to NEWSWEEK's Christopher Dickey about her recent trip to a camp housing Darfur refugees in Chad, her response to critics of 'celebrity tourism' and why she and Brad Pitt like their current home in New Orleans. Excerpts:
NEWSWEEK: What was your original motivation for working with the UNHCR, for doing these kinds of trips?
Angelina Jolie: I started traveling about seven years ago with film. I would go to places like Cambodia and hear about the many refugees in Thailand and hear about the land mines and hear about the history....I remember sitting up for two days straight and reading everything obsessively. I read about the UNHCR and I realized it was an agency that I didn't know anything about: that they were taking care of 20 million people. ... And I remember realizing that I couldn't understand how I had not known that my whole life.
When did it occur to you that you could do something about this directly? Did people approach you or —
I approached them. I think they thought I was a little crazy.
When was this?
Six years ago. I was very nervous to call the U.N. agency at the time. I [was] considered a rebel in Hollywood. At the time I was also a bit of the wild child. So first I went to Washington [to the UNHCR office] and I sat with everybody there and said, "You know, I know you don't know me. You might have heard things about me… And I don't want to bring negative attention to your agency. If you could just help me, I'll pay my way."
I spent the next year and a half going to, first, two camps in Africa, and then Pakistan and Cambodia. And with no cameras and with no press and had the opportunity to have this great education before I spoke at all…. I was transformed in such an amazing way.
But you do have photographers following you now.
It took me a while to agree to do it. I guess I saw that so many times the picture comes before the knowledge and the substance and I certainly didn't want to do that to myself or the organization. And also, I really just was shy. I was shy about sitting on the floor and talking to a woman and having a camera take a picture because I thought it was making less of my conversation with her. But… I was changed by the faces of the people I saw. "It is something that I am incapable of describing...those faces and that place and those people. And so I think it's just—let the people speak for themselves through the camera. And if I can draw you in a little because I'm familiar, then that's great. Because I know that at the end you're not looking at me, you're looking at them.
I think it's fair to say people start out by looking at you, Angelina.
As long as they end up looking at them, that's the point.
Do you worry about people who say this is celebrity tourism?
I don't know if anybody saying that has spent the last six years of their life going to over 30 camps and really spending time with these people. I can't care. At the end of the day, I'm sure a lot of criticism could keep a lot of people from doing this kind of work…
If someone had a direct criticism of my opinion on the issue, if someone had a direct criticism of the image shown because they think it hurts somebody then I will take that into consideration. But there are a lot of people that simply have an immediate gut reaction and they just don't want to combine artists with foreign policy. And hey, I understand. I get it. I know where you're coming from. And to each his own. … You know, I was more shy when I first went into a camp that other field officers would not want me there.
You were worried that you'd get in the way.
Yeah. That's why I brought no media, it's why I sat back. That's why I just helped them load things. And if I felt that I was ever getting in the way, I wouldn't do it. Because I do care about the opinion of the aid worker, I do care about the opinion of the refugee. I care less about the opinion of the person who's never been in the field but has an opinion about celebrity.
Do you still go with so few people? I can't believe you take no one with you…
I take no one. I [go] by myself on a commercial plane and into the field with my backpack.
You still do that?
Yes, I just did that on my last trip. I met the photographer there.
In the camp?
No, in the airport. We didn't even realize we were on the same flight. We landed at like midnight and got up at like 5 in the morning to catch the WFP [World Food Program] plane [to a town near the camp].
When you got there, what were the people saying about their situation?
There are several photographs with this boy tied to a tent pole, and there's also another photograph of a group of women near some tents, and one of them has her ankles chained. The first time I saw that in the camp [it was] obviously really shocking. They are people who are traumatized by the bombing [by Sudanese government forces attacking villages in Darfur] and by war. The old woman may have had some dementia before. The reality is there are one or two aid workers for every 2,000 refugees. The same with the doctors, the therapists. The basic need there [is] to just try to keep these people safe. To keep the tents up in all the sand storms, try to get the food distributed and basic health-care needs. The [chained] woman started to beat her daughter with anything she could find. She kept hearing voices of the people yelling at her. So she feels constantly under attack. I'm no therapist, so I don't understand all the details. But when I did try to talk to her, she seemed pretty rational. But then she started aggressively telling me that I had to stop them from putting snakes on her. And for the people to stop yelling at her and for the bombs to stop dropping.
And the little boy?
The little boy was a normal 3-year-old [now 7] who disappeared for 48 hours after [his village was bombed]. I can only imagine what he saw. Sure he saw death. And when found, he was found in a state…
As a first reaction you want to remove [the rope]. But the mother, she has four other kids, she's by herself. Therapists visit him, but if [he's] left alone he will disappear or bang himself. I talked to him for like half an hour and just kind of looked at him for a long time before he touched me and there was a little boy in there who was open to a kind sound.… There's a normal little kid right there, but he's got a look of fear. He's nervous to touch. And you can feel that need for safety. The mother unfortunately can't not go work for the other children and can't sit with him all day long and hold him, which is probably what would do some good. But what he needs is probably some serious therapy. [There are] lots of children like him there. Lots of victims of war. [It's a] whole other thing that you usually don't get to address because they have to be so focused on the basic needs of survival. These are the many other casualties of the kind of war that is happening in Darfur.
Do you despair?
Certainly, at times. The first two years I just cried constantly like a woman does.
Oh, like anybody does.
Yes, like anybody does, thank you. I couldn't really talk about the situation without being emotional. And I went through a period of just complete lack of hope. Just feeling like it was way too overwhelming and feeling like I wouldn't be able to make a dent. And then I went through a period of anger that smart, articulate people in power have not been able to answer these issues quickly and clearly and define ways of intervention. And that it just keeps going on. About a year ago, I got a lot of books on international law and I tried to study what was going on—just out of a curiosity about what was this bigger picture. I don't want to have to keep going back to camps, five different times, over the next 30 years of my life, [for situations] that there are no solutions for.
People will look at these pictures of you in Chad and ask, “What can I do?” What should they do?There are great NGOs like SOS [Austria's SOS Kinderdorp] and there are great NGOs inside and under the U.N. that you could send aid to. It's important for the American people to know that a lot of people believe—I certainly believe—that it has been their outcry and their interest that has motivated our government. I think that the American people have paid attention to Darfur—a really amazing groundswell of people that really care, and are moved and emotional about the things they've seen when it is brought to their attention.
Where would you take the spotlight next?
I want to go back to Cambodia. I would like to understand and see what I can find out about what's happening inside Burma.
You're living in New Orleans right now.
Is that just because you like the city or because you wanted to bring attention to New Orleans, too? A bit of both. Brad was doing a film here and so we were going spend a month here. [We] realized it was a place we liked, we liked the people, I liked the school for the kids. They're very diverse. I liked the other parents. I feel very comfortable with them. We're happy having our children here. Brad is working on rebuilding here.... But for me, just as a mom, I love the other parents and the kids and the schools. I'm starting to work on the education here and the school system here. There's a lot of work to be done.
© 2007 Newsweek, Inc. Subscribe to Newsweek
By Christopher Dickey
Newsweek
March 11, 2007 - Angelina Jolie began traveling as a goodwill ambassador for the United Nations some six years ago. She has visited the victims of violence in Africa, Pakistan and Cambodia—first as an observer in the background, then using her fame to draw attention to the plight of the helpless. The movie star spoke to NEWSWEEK's Christopher Dickey about her recent trip to a camp housing Darfur refugees in Chad, her response to critics of 'celebrity tourism' and why she and Brad Pitt like their current home in New Orleans. Excerpts:
NEWSWEEK: What was your original motivation for working with the UNHCR, for doing these kinds of trips?
Angelina Jolie: I started traveling about seven years ago with film. I would go to places like Cambodia and hear about the many refugees in Thailand and hear about the land mines and hear about the history....I remember sitting up for two days straight and reading everything obsessively. I read about the UNHCR and I realized it was an agency that I didn't know anything about: that they were taking care of 20 million people. ... And I remember realizing that I couldn't understand how I had not known that my whole life.
When did it occur to you that you could do something about this directly? Did people approach you or —
I approached them. I think they thought I was a little crazy.
When was this?
Six years ago. I was very nervous to call the U.N. agency at the time. I [was] considered a rebel in Hollywood. At the time I was also a bit of the wild child. So first I went to Washington [to the UNHCR office] and I sat with everybody there and said, "You know, I know you don't know me. You might have heard things about me… And I don't want to bring negative attention to your agency. If you could just help me, I'll pay my way."
I spent the next year and a half going to, first, two camps in Africa, and then Pakistan and Cambodia. And with no cameras and with no press and had the opportunity to have this great education before I spoke at all…. I was transformed in such an amazing way.
But you do have photographers following you now.
It took me a while to agree to do it. I guess I saw that so many times the picture comes before the knowledge and the substance and I certainly didn't want to do that to myself or the organization. And also, I really just was shy. I was shy about sitting on the floor and talking to a woman and having a camera take a picture because I thought it was making less of my conversation with her. But… I was changed by the faces of the people I saw. "It is something that I am incapable of describing...those faces and that place and those people. And so I think it's just—let the people speak for themselves through the camera. And if I can draw you in a little because I'm familiar, then that's great. Because I know that at the end you're not looking at me, you're looking at them.
I think it's fair to say people start out by looking at you, Angelina.
As long as they end up looking at them, that's the point.
Do you worry about people who say this is celebrity tourism?
I don't know if anybody saying that has spent the last six years of their life going to over 30 camps and really spending time with these people. I can't care. At the end of the day, I'm sure a lot of criticism could keep a lot of people from doing this kind of work…
If someone had a direct criticism of my opinion on the issue, if someone had a direct criticism of the image shown because they think it hurts somebody then I will take that into consideration. But there are a lot of people that simply have an immediate gut reaction and they just don't want to combine artists with foreign policy. And hey, I understand. I get it. I know where you're coming from. And to each his own. … You know, I was more shy when I first went into a camp that other field officers would not want me there.
You were worried that you'd get in the way.
Yeah. That's why I brought no media, it's why I sat back. That's why I just helped them load things. And if I felt that I was ever getting in the way, I wouldn't do it. Because I do care about the opinion of the aid worker, I do care about the opinion of the refugee. I care less about the opinion of the person who's never been in the field but has an opinion about celebrity.
Do you still go with so few people? I can't believe you take no one with you…
I take no one. I [go] by myself on a commercial plane and into the field with my backpack.
You still do that?
Yes, I just did that on my last trip. I met the photographer there.
In the camp?
No, in the airport. We didn't even realize we were on the same flight. We landed at like midnight and got up at like 5 in the morning to catch the WFP [World Food Program] plane [to a town near the camp].
When you got there, what were the people saying about their situation?
There are several photographs with this boy tied to a tent pole, and there's also another photograph of a group of women near some tents, and one of them has her ankles chained. The first time I saw that in the camp [it was] obviously really shocking. They are people who are traumatized by the bombing [by Sudanese government forces attacking villages in Darfur] and by war. The old woman may have had some dementia before. The reality is there are one or two aid workers for every 2,000 refugees. The same with the doctors, the therapists. The basic need there [is] to just try to keep these people safe. To keep the tents up in all the sand storms, try to get the food distributed and basic health-care needs. The [chained] woman started to beat her daughter with anything she could find. She kept hearing voices of the people yelling at her. So she feels constantly under attack. I'm no therapist, so I don't understand all the details. But when I did try to talk to her, she seemed pretty rational. But then she started aggressively telling me that I had to stop them from putting snakes on her. And for the people to stop yelling at her and for the bombs to stop dropping.
And the little boy?
The little boy was a normal 3-year-old [now 7] who disappeared for 48 hours after [his village was bombed]. I can only imagine what he saw. Sure he saw death. And when found, he was found in a state…
As a first reaction you want to remove [the rope]. But the mother, she has four other kids, she's by herself. Therapists visit him, but if [he's] left alone he will disappear or bang himself. I talked to him for like half an hour and just kind of looked at him for a long time before he touched me and there was a little boy in there who was open to a kind sound.… There's a normal little kid right there, but he's got a look of fear. He's nervous to touch. And you can feel that need for safety. The mother unfortunately can't not go work for the other children and can't sit with him all day long and hold him, which is probably what would do some good. But what he needs is probably some serious therapy. [There are] lots of children like him there. Lots of victims of war. [It's a] whole other thing that you usually don't get to address because they have to be so focused on the basic needs of survival. These are the many other casualties of the kind of war that is happening in Darfur.
Do you despair?
Certainly, at times. The first two years I just cried constantly like a woman does.
Oh, like anybody does.
Yes, like anybody does, thank you. I couldn't really talk about the situation without being emotional. And I went through a period of just complete lack of hope. Just feeling like it was way too overwhelming and feeling like I wouldn't be able to make a dent. And then I went through a period of anger that smart, articulate people in power have not been able to answer these issues quickly and clearly and define ways of intervention. And that it just keeps going on. About a year ago, I got a lot of books on international law and I tried to study what was going on—just out of a curiosity about what was this bigger picture. I don't want to have to keep going back to camps, five different times, over the next 30 years of my life, [for situations] that there are no solutions for.
People will look at these pictures of you in Chad and ask, “What can I do?” What should they do?There are great NGOs like SOS [Austria's SOS Kinderdorp] and there are great NGOs inside and under the U.N. that you could send aid to. It's important for the American people to know that a lot of people believe—I certainly believe—that it has been their outcry and their interest that has motivated our government. I think that the American people have paid attention to Darfur—a really amazing groundswell of people that really care, and are moved and emotional about the things they've seen when it is brought to their attention.
Where would you take the spotlight next?
I want to go back to Cambodia. I would like to understand and see what I can find out about what's happening inside Burma.
You're living in New Orleans right now.
Is that just because you like the city or because you wanted to bring attention to New Orleans, too? A bit of both. Brad was doing a film here and so we were going spend a month here. [We] realized it was a place we liked, we liked the people, I liked the school for the kids. They're very diverse. I liked the other parents. I feel very comfortable with them. We're happy having our children here. Brad is working on rebuilding here.... But for me, just as a mom, I love the other parents and the kids and the schools. I'm starting to work on the education here and the school system here. There's a lot of work to be done.
© 2007 Newsweek, Inc. Subscribe to Newsweek
Thursday, March 08, 2007
Morality and Religion
From: http://www.islamicity.com/
By: Alija Ali Izetbegovic
Morality can be based only on religion, but morality and religion are not one. Morality as a principle does not exists without religion even thought morality as a practice, as a particular case of behavior, is not dependant directly on religiousness. A common argument that connects them both is the other, superior world. Because it is the other world, it is a religious world; because it is a superior world, it is a moral world. This shows both the interdependence of religion and morality as well as their independence of each other.
There is a certain inner consistency that is not automatic, mathematical, or logical but rather practical; divergencies are possible but sooner or later the dependence is reestablished. Atheism, after all, ends up as a negation of morality, and every true moral transformation starts with a religious renewal. Morality is a religion transformed into rules of behavior - that is, into man's attitude toward other man in accordance with the fact of God's existence. To have to fulfill our duties regardless of the difficulties and risks we face (this being moral behavior as distinguished from behavior motivated by interest), such a demand can be justified only if this world and this life are not the only world and the only life. This is the common starting point of morality and religion.Morality was born by prohibition and has remained a prohibition until today. A prohibition is religious by nature and by origin. Out of the Ten Commandments, eight of them are prohibitions. Morality is always a restrictive or prohibitive principle which opposes the animal instincts in human nature. The Christian ethic can serve here as an example - not as the only but as the most famous and the most evident.The history of religion is full of seemingly meaningless prohibitions. However, from the point of view of ethics, there are no meaningless prohibitions. Of course, a prohibition can have a rational meaning too, but utility is never its primary aim.Morality is not " life in harmony with nature" as the Stoics defined it. It is rather life against nature, provided that the word "nature" is understood in its true sense. Like man, morality is also irrational, non-natural, supernatural. Natural man and natural morality do not exist. Man within the limits of nature is not man; he is, at best, an animal endowed with reason. Morality within the limits of nature is not morality but rather a form of selfishness, a form of wise and enlightened selfishness.In the Darwinian "struggle for survival," the best (in the moral sense) do not win; only the strongest and the best adjusted do. Biological progress also does not lead to human dignity being one of the sources of morality. A Darwinian man may reach the highest degree of biological perfection, a "superman," but he will remain without human quality and, therefore, without human dignity as well. The latter could have been given to him only by God.Social progress as a prolongation of the biological progress has the same effects on morality. The English moralist Mandeville asks: "What is the significance of morality for the progress of society and the development of civilization?" and answers very simply: "None. It may even be harmful." According to him, the means that are usually blamed as sinful have the most stimulating effect on a society's progress since " what increases man's needs promotes his development the most." To be more definite: "The so-called moral and physical evils of this world are the main driving forces that make us social beings."If all progress, biological as well as technical, is to be found in Darwin's theory of natural selection where the stronger suppresses and even destroys the weaker, morality must be in opposition to this essential point of progress. Morality has always demanded protection, compassion, and regard for the weaker and less capable. Thus, morality and nature have been in opposition with each other from the very beginning. "Get rid of the conscience, compassion, forgiveness - those inner human tyrants. Oppress the weak, climb over their corpses..." The parting with morality is very evident. Destroy the weak versus protect the weak - those are the two opposite demands that separate the biological from the spiritual, the zoological from the human, nature from culture, and science from religion. Only Nietzsche consistently applied biological laws and their consequences to human society. The result was the rejection of love and forgiveness and the justification of violence and hatred. For Nietzsche, Christianity, especially Christian ethics, was "the most poisoned poison that had ever been instilled into the vigorous body of the ardent mankind."In Phaedo, Plato expounded a genuine ethic: ordinary courage is only a kind of cowardice, and ordinary moderation is only a hidden lust for pleasure. That kind of virtue is only a commercial business, a shadow of virtue, a virtue of slaves. A true moral man has only one desire: to be away from the physical and closer to the spiritual. The body is the grave of the soul. In its earthly existence, the soul never reaches its aim, and true knowledge comes only after death. That is why an ethical man is not afraid of death. To truly think and live means constant preparation to die. Evil is the force that rules the world, and morality is neither a natural possibility of man, nor can it be based on reason.Established ethics have never been rationally proved and, of course, they cannot be proven by this method. Plato referred to metaphysical proofs instead of anthropological ones, which made him the forerunner of theologically based ethics. This development was lawful. It is well known that Plato proponed a teaching about preexistence which stated that every item of knowledge is only a remembrance. An integral part and necessary presumption of such a teaching is the idea of immorality.Plato's meditations on ethics led him directly to the religious position. Two other ancient thinkers, Epictetus and Seneca, were led to a specific religion (Christianity) through similar meditations. There are very certain indications that Epictetus was a clandestine Christian, and that Seneca corresponded with Paul. In his De viris illustribus, Jerome includes Seneca in the list of church writers. Christianity is a striking example of a perfect harmony, a strong mutual affinity, and almost a unity of a great religion and great ethics. The art of the Renaissance, completely inspired by biblical themes, proves that great art joins them. From a historical point of view, moral thought is one of the oldest human thoughts. It is preceded only by the idea of the divine which itself is as old as man. These two thoughts have been closely connected throughout history. In the history of ethics, there is practically no serious thinker who has not decided about religion, either by borrowing the necessity of religion for moral principles or by proving the opposite. The whole history of ethics is a continuing story of the reciprocal permeance of religious and ethical thought. Statistics cannot be proof in this matter, but it can be pointed out that religious moralists prevail, while atheists almost never do.The so-called laic (secular) ethical movements which stressed the independence of ethics from religion showed that every moralistic thought or activity naturally tends to approach or even to identify with religion. Notwithstanding the contradictory course of these ideas and their oscillation between religion and science, their development is of great importance. Schoolbooks in French state schools, where moral instruction replaced religious instruction, followed the catechism format of teaching religious doctrines in Christian churches. This trend had a permanent tendency to maintain an independent position against religion which all the while continued to approach it unconsciously. Therefore, it is possible to imagine a truly religious but immoral man and vice versa. Religion is one kind of knowledge, and morality is a life lived in accordance with that knowledge. There remains, however, a certain discrepancy between knowledge and practice. Religion is the answer to the question of how to think and believe, while morals are the answer to the question of how to desire and aim or how to live and behave. The tidings of the other world also imply a demand to live in accordance with this wide and infinite vision, although the demand itself is not identical with the vision. Jesus' sublime ethics were a direct consequence of an equally strong and clear religious consciousness. However, the inquisitors' devotions were also sincere, even though this assertion sounds paradoxical. "Believe and do good deeds" - this sentence, which us repeated in the Qur'an more than fifty times, points out the necessity of uniting something that people tend to separate. It expresses the difference between religion ("believe") and morality ("do good") as well as the imperative that they should go together. The Qur'an uncovers a reverse relation and shows how religion can find a strong incentive in morality: "You will not believe until you give amply of what is dear to your heart." It is not: "Believe and you will be a good man," but the reverse: "Be a good man and you will believe." To the question of how one can strengthen his faith, the answer is: "Do good and by so doing you will find God."
Excerpted from the book "Islam Between East and West" by 'Alija 'Ali Izetbegovic. Mr. Izetbegovic is considered by many to be the hero of Bosnian Muslim resistance during the siege of Sarajevo who led his country to independence from the genocidal campaign of Yugoslavia.
Blogger Comment:
These are my simple points of morality some agree with Alija:
1- Morality can exist without religion, but more of social morality. The best morality when you feel that God is seeing you all time. He is your main motivation of morality more than your family, Friends or people around you. You can not deny the sincerity of many atheists or agnostics in being moral. However, if there is no God a lot of people will not go the extra miles to be more moral.
2- Morality is levels:
a- Jungle or animal morality, where people behave like animals to feel their desires and even progress to cause other people to suffer and enjoy that (the latter is even less common in animals).
b- Street morality is higher level than the animal morality. It is how low in morals the street, the community and authority allow you to get away with. It is like corruption in many third world countries became the norm.
c- Social morality is a higher morality but again its purpose is to appease others and to abide with the social restrains of the individual allowed by community.
d- Religious and conscience morality. This is a higher level of morality it is responding to God and/or your conscience in being morals and not of fear of laws or others.
3- Morality is a group act. It is very difficult to be the only moral person and people around you dishonest, corrupt or immoral.
4- Spreading morality is much easier from top to bottom and not from side to side. You need the most moral to be in the top and you will be able to spread morality.
5- Laws guard morality a lot of times but religion make it more of enjoyable morality. It is your conscience and good spirit that make you moral.
6- Human could not be 100% moral and God did not expect that but a strive to be more moral all time.
7- Faith is what you believe in, for religion it is mainly God. Morality is the behaviour that prove to God your faith.
8- Oneself is the most obstacle against morality. Left to nature it will be full of greed, feeling superiority and suppression or hate to others. Oneself is also the way to morality God created us with the inner knowledge and desires to be good. It is our choice to enjoy the good inside us or the bad.
9- Morality is a win-win situation if we all are morals we will make life nice and enjoyable to all of us if we are immoral or wicked we will make our lives miserable.
By: Alija Ali Izetbegovic
Morality can be based only on religion, but morality and religion are not one. Morality as a principle does not exists without religion even thought morality as a practice, as a particular case of behavior, is not dependant directly on religiousness. A common argument that connects them both is the other, superior world. Because it is the other world, it is a religious world; because it is a superior world, it is a moral world. This shows both the interdependence of religion and morality as well as their independence of each other.
There is a certain inner consistency that is not automatic, mathematical, or logical but rather practical; divergencies are possible but sooner or later the dependence is reestablished. Atheism, after all, ends up as a negation of morality, and every true moral transformation starts with a religious renewal. Morality is a religion transformed into rules of behavior - that is, into man's attitude toward other man in accordance with the fact of God's existence. To have to fulfill our duties regardless of the difficulties and risks we face (this being moral behavior as distinguished from behavior motivated by interest), such a demand can be justified only if this world and this life are not the only world and the only life. This is the common starting point of morality and religion.Morality was born by prohibition and has remained a prohibition until today. A prohibition is religious by nature and by origin. Out of the Ten Commandments, eight of them are prohibitions. Morality is always a restrictive or prohibitive principle which opposes the animal instincts in human nature. The Christian ethic can serve here as an example - not as the only but as the most famous and the most evident.The history of religion is full of seemingly meaningless prohibitions. However, from the point of view of ethics, there are no meaningless prohibitions. Of course, a prohibition can have a rational meaning too, but utility is never its primary aim.Morality is not " life in harmony with nature" as the Stoics defined it. It is rather life against nature, provided that the word "nature" is understood in its true sense. Like man, morality is also irrational, non-natural, supernatural. Natural man and natural morality do not exist. Man within the limits of nature is not man; he is, at best, an animal endowed with reason. Morality within the limits of nature is not morality but rather a form of selfishness, a form of wise and enlightened selfishness.In the Darwinian "struggle for survival," the best (in the moral sense) do not win; only the strongest and the best adjusted do. Biological progress also does not lead to human dignity being one of the sources of morality. A Darwinian man may reach the highest degree of biological perfection, a "superman," but he will remain without human quality and, therefore, without human dignity as well. The latter could have been given to him only by God.Social progress as a prolongation of the biological progress has the same effects on morality. The English moralist Mandeville asks: "What is the significance of morality for the progress of society and the development of civilization?" and answers very simply: "None. It may even be harmful." According to him, the means that are usually blamed as sinful have the most stimulating effect on a society's progress since " what increases man's needs promotes his development the most." To be more definite: "The so-called moral and physical evils of this world are the main driving forces that make us social beings."If all progress, biological as well as technical, is to be found in Darwin's theory of natural selection where the stronger suppresses and even destroys the weaker, morality must be in opposition to this essential point of progress. Morality has always demanded protection, compassion, and regard for the weaker and less capable. Thus, morality and nature have been in opposition with each other from the very beginning. "Get rid of the conscience, compassion, forgiveness - those inner human tyrants. Oppress the weak, climb over their corpses..." The parting with morality is very evident. Destroy the weak versus protect the weak - those are the two opposite demands that separate the biological from the spiritual, the zoological from the human, nature from culture, and science from religion. Only Nietzsche consistently applied biological laws and their consequences to human society. The result was the rejection of love and forgiveness and the justification of violence and hatred. For Nietzsche, Christianity, especially Christian ethics, was "the most poisoned poison that had ever been instilled into the vigorous body of the ardent mankind."In Phaedo, Plato expounded a genuine ethic: ordinary courage is only a kind of cowardice, and ordinary moderation is only a hidden lust for pleasure. That kind of virtue is only a commercial business, a shadow of virtue, a virtue of slaves. A true moral man has only one desire: to be away from the physical and closer to the spiritual. The body is the grave of the soul. In its earthly existence, the soul never reaches its aim, and true knowledge comes only after death. That is why an ethical man is not afraid of death. To truly think and live means constant preparation to die. Evil is the force that rules the world, and morality is neither a natural possibility of man, nor can it be based on reason.Established ethics have never been rationally proved and, of course, they cannot be proven by this method. Plato referred to metaphysical proofs instead of anthropological ones, which made him the forerunner of theologically based ethics. This development was lawful. It is well known that Plato proponed a teaching about preexistence which stated that every item of knowledge is only a remembrance. An integral part and necessary presumption of such a teaching is the idea of immorality.Plato's meditations on ethics led him directly to the religious position. Two other ancient thinkers, Epictetus and Seneca, were led to a specific religion (Christianity) through similar meditations. There are very certain indications that Epictetus was a clandestine Christian, and that Seneca corresponded with Paul. In his De viris illustribus, Jerome includes Seneca in the list of church writers. Christianity is a striking example of a perfect harmony, a strong mutual affinity, and almost a unity of a great religion and great ethics. The art of the Renaissance, completely inspired by biblical themes, proves that great art joins them. From a historical point of view, moral thought is one of the oldest human thoughts. It is preceded only by the idea of the divine which itself is as old as man. These two thoughts have been closely connected throughout history. In the history of ethics, there is practically no serious thinker who has not decided about religion, either by borrowing the necessity of religion for moral principles or by proving the opposite. The whole history of ethics is a continuing story of the reciprocal permeance of religious and ethical thought. Statistics cannot be proof in this matter, but it can be pointed out that religious moralists prevail, while atheists almost never do.The so-called laic (secular) ethical movements which stressed the independence of ethics from religion showed that every moralistic thought or activity naturally tends to approach or even to identify with religion. Notwithstanding the contradictory course of these ideas and their oscillation between religion and science, their development is of great importance. Schoolbooks in French state schools, where moral instruction replaced religious instruction, followed the catechism format of teaching religious doctrines in Christian churches. This trend had a permanent tendency to maintain an independent position against religion which all the while continued to approach it unconsciously. Therefore, it is possible to imagine a truly religious but immoral man and vice versa. Religion is one kind of knowledge, and morality is a life lived in accordance with that knowledge. There remains, however, a certain discrepancy between knowledge and practice. Religion is the answer to the question of how to think and believe, while morals are the answer to the question of how to desire and aim or how to live and behave. The tidings of the other world also imply a demand to live in accordance with this wide and infinite vision, although the demand itself is not identical with the vision. Jesus' sublime ethics were a direct consequence of an equally strong and clear religious consciousness. However, the inquisitors' devotions were also sincere, even though this assertion sounds paradoxical. "Believe and do good deeds" - this sentence, which us repeated in the Qur'an more than fifty times, points out the necessity of uniting something that people tend to separate. It expresses the difference between religion ("believe") and morality ("do good") as well as the imperative that they should go together. The Qur'an uncovers a reverse relation and shows how religion can find a strong incentive in morality: "You will not believe until you give amply of what is dear to your heart." It is not: "Believe and you will be a good man," but the reverse: "Be a good man and you will believe." To the question of how one can strengthen his faith, the answer is: "Do good and by so doing you will find God."
Excerpted from the book "Islam Between East and West" by 'Alija 'Ali Izetbegovic. Mr. Izetbegovic is considered by many to be the hero of Bosnian Muslim resistance during the siege of Sarajevo who led his country to independence from the genocidal campaign of Yugoslavia.
Blogger Comment:
These are my simple points of morality some agree with Alija:
1- Morality can exist without religion, but more of social morality. The best morality when you feel that God is seeing you all time. He is your main motivation of morality more than your family, Friends or people around you. You can not deny the sincerity of many atheists or agnostics in being moral. However, if there is no God a lot of people will not go the extra miles to be more moral.
2- Morality is levels:
a- Jungle or animal morality, where people behave like animals to feel their desires and even progress to cause other people to suffer and enjoy that (the latter is even less common in animals).
b- Street morality is higher level than the animal morality. It is how low in morals the street, the community and authority allow you to get away with. It is like corruption in many third world countries became the norm.
c- Social morality is a higher morality but again its purpose is to appease others and to abide with the social restrains of the individual allowed by community.
d- Religious and conscience morality. This is a higher level of morality it is responding to God and/or your conscience in being morals and not of fear of laws or others.
3- Morality is a group act. It is very difficult to be the only moral person and people around you dishonest, corrupt or immoral.
4- Spreading morality is much easier from top to bottom and not from side to side. You need the most moral to be in the top and you will be able to spread morality.
5- Laws guard morality a lot of times but religion make it more of enjoyable morality. It is your conscience and good spirit that make you moral.
6- Human could not be 100% moral and God did not expect that but a strive to be more moral all time.
7- Faith is what you believe in, for religion it is mainly God. Morality is the behaviour that prove to God your faith.
8- Oneself is the most obstacle against morality. Left to nature it will be full of greed, feeling superiority and suppression or hate to others. Oneself is also the way to morality God created us with the inner knowledge and desires to be good. It is our choice to enjoy the good inside us or the bad.
9- Morality is a win-win situation if we all are morals we will make life nice and enjoyable to all of us if we are immoral or wicked we will make our lives miserable.
Tuesday, March 06, 2007
Is The West Really Sincere About a Dialogue With Islam.
To make it quick and simple: I honestly do not know. The problem with international politics is there is no transparency. When the messiah will come there will be a different political system. Now in preparing for the messiah people are taking different directions. Why the west intentions of opening dialogue or on the substance of dialogue are questioned:
1- Their aims and purposes of dialogue may serve only their interests, or so far what appears to me.
2- They are not willing or liking to see a major structural changes they consider it a geopolitical suicide. One American politicians put it in a polite and funny way to express to people like me their feeling of pain of our situation but do not promise anything. They used to do it with the American people for problems that they can not solve it.
3- They are not keen about our interests. Same old, same old oil and Israel.
4- Global change in the financial and political systems may not suit the imperial corporations that control the world.
5- The strong Arab regimes who are allies in war on terror would not let the west pressure them for major changes. They know also with Iraq quagmire America would not touch one of them.
6- The Muslims ambitions to have a caliphate or even western like democratic Islamic countries is not feasible or interesting to them. They actually consider it threatening to them.
7- Some people believe that an Islamic caliphate will be the end of Israel. The reality is it will be the end of the struggle and the beginning of ever lasting peace.
8- Some Christians leaders in the right are waiting the rupture anytime and they are not interested in world politics except to see the rise of the Antichrist and then they will take off. Some of them are actually in high positions in the American government.
9- For all of the above the Arab tyrants feel secure. They do not know that God and not American is the one who control the history.
For us as Muslims we do not have an alternative except dialogue. Violence create violence, pacifism and giving up may not suit well with God or our obligation to our people. My hope was to find a mega plan that addresses all of the injustices in the Middle East and have new financial and political systems. It is like health care in America I could not see a lot of injustices and just shut up my mouth particularly now when I felt that God had give me great plans to the humanity. I did my part and I tried to get through the TV or other Americans avenues to open the dialogue and I was suppressed by the American Government. I tried to see a conference in Tehran to see how we can resolve the Iraq quagmire and the Iranians turned me down. I do not think I can sit with Jihadis or Arab tyrants both would not listen to me. Other people have to do their jobs and find how we can solve all of these problems in the Middle East particularly the intellectuals from all sides.
1- Their aims and purposes of dialogue may serve only their interests, or so far what appears to me.
2- They are not willing or liking to see a major structural changes they consider it a geopolitical suicide. One American politicians put it in a polite and funny way to express to people like me their feeling of pain of our situation but do not promise anything. They used to do it with the American people for problems that they can not solve it.
3- They are not keen about our interests. Same old, same old oil and Israel.
4- Global change in the financial and political systems may not suit the imperial corporations that control the world.
5- The strong Arab regimes who are allies in war on terror would not let the west pressure them for major changes. They know also with Iraq quagmire America would not touch one of them.
6- The Muslims ambitions to have a caliphate or even western like democratic Islamic countries is not feasible or interesting to them. They actually consider it threatening to them.
7- Some people believe that an Islamic caliphate will be the end of Israel. The reality is it will be the end of the struggle and the beginning of ever lasting peace.
8- Some Christians leaders in the right are waiting the rupture anytime and they are not interested in world politics except to see the rise of the Antichrist and then they will take off. Some of them are actually in high positions in the American government.
9- For all of the above the Arab tyrants feel secure. They do not know that God and not American is the one who control the history.
For us as Muslims we do not have an alternative except dialogue. Violence create violence, pacifism and giving up may not suit well with God or our obligation to our people. My hope was to find a mega plan that addresses all of the injustices in the Middle East and have new financial and political systems. It is like health care in America I could not see a lot of injustices and just shut up my mouth particularly now when I felt that God had give me great plans to the humanity. I did my part and I tried to get through the TV or other Americans avenues to open the dialogue and I was suppressed by the American Government. I tried to see a conference in Tehran to see how we can resolve the Iraq quagmire and the Iranians turned me down. I do not think I can sit with Jihadis or Arab tyrants both would not listen to me. Other people have to do their jobs and find how we can solve all of these problems in the Middle East particularly the intellectuals from all sides.
Monday, March 05, 2007
Has God removed the Curse of Babylon ?
From: www.jews-for-allah.com
While reading the Bible, I came upon a story which Strengthened my faith in Islam even more.
According to the Bible, { Genesis 11:1} humans all spoke one language at one time. These humanswere trying to build a tower to see God. God Warned them to cease building thetower, yet they disobeyed God and continued to build the Tower.
As a punishment for their disobedience, God cursed them by making them all speaka different language. This tower is now called the "Tower of Babylon." {Genesis11:19} and that is where we get the word "Babel"
The Holy Qur'an is their forgiveness, if the humans return to obeying God, thenthey are again united in a brotherhood and sisterhood of one Semitic language,Arabic.
This is astonishing since only 27% of the Muslims are Arabs and there are almost1.5 Billion Muslims world wide, all united with one language,praying in unison, re-united, this is also predicted in the Bible;
"For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent." {Zephaniah 3:9}
In the Strong's Bible Dictionary, the word "language (saphah)" in this verse can also mean [ side, edge, border]
Therefore, Zephaniah 3:9 can also be translated to read "I will TURN people to ONE direction" which we witness with Muslims all facing -East- to pray and also speaking one language in prayer, a language which non-Arabs describe as a "pure language"
World wide, over a billion people gather worshiping with one language, one direction, one book, one God.
Re-united as brothers and sisters in towards the Kabba which is believed to be directly under the Throne of God in Heaven.
The rich with the poor, the educated with the un-educated, people from all parts ofthe world re-united Obeying One God, Submitting their will to God which is themeaning of Islam.
""And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided." {Translation of the Holy Qur'an 3:103}
While reading the Bible, I came upon a story which Strengthened my faith in Islam even more.
According to the Bible, { Genesis 11:1} humans all spoke one language at one time. These humanswere trying to build a tower to see God. God Warned them to cease building thetower, yet they disobeyed God and continued to build the Tower.
As a punishment for their disobedience, God cursed them by making them all speaka different language. This tower is now called the "Tower of Babylon." {Genesis11:19} and that is where we get the word "Babel"
The Holy Qur'an is their forgiveness, if the humans return to obeying God, thenthey are again united in a brotherhood and sisterhood of one Semitic language,Arabic.
This is astonishing since only 27% of the Muslims are Arabs and there are almost1.5 Billion Muslims world wide, all united with one language,praying in unison, re-united, this is also predicted in the Bible;
"For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent." {Zephaniah 3:9}
In the Strong's Bible Dictionary, the word "language (saphah)" in this verse can also mean [ side, edge, border]
Therefore, Zephaniah 3:9 can also be translated to read "I will TURN people to ONE direction" which we witness with Muslims all facing -East- to pray and also speaking one language in prayer, a language which non-Arabs describe as a "pure language"
World wide, over a billion people gather worshiping with one language, one direction, one book, one God.
Re-united as brothers and sisters in towards the Kabba which is believed to be directly under the Throne of God in Heaven.
The rich with the poor, the educated with the un-educated, people from all parts ofthe world re-united Obeying One God, Submitting their will to God which is themeaning of Islam.
""And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided." {Translation of the Holy Qur'an 3:103}
The Dialogue Between The West and Islam.
By: Maged Taman
In order to have a dialogue between the west and Islam we have to have the spirit of understanding:
1- Muslims have suffered a lot for colonism in the old days and in the recent decades from the unjust American policies. President Bush was a good man in explaining how the west for stability and oil have allowed tyranny in this area. Read in my blogs "why Muslims and Arabs despise the American policies" and "the third structure".
2- Muslims carry a great burden of blame on themselves secondary to their actions.
3- Terrorism/Jihadi have a lot of sympathy in the Arab/Muslim world given the sufferings of Muslims/Arabs. However, people understand their tactics are fatal to them and their victims and prolong the agony of us all.
4- Muslims/Arabs should as leaders, intellectuals and even Jihadis to come with a new formula to our existence. We need a plan that secure our freedom and remove all injustices. The Arab kings and presidents have to take the lead they are the ones who created terrorism. The Arab league and Islamic conference should have a real productive conference. The west best role is to facilitate that and not to block it. Revolutions tend to turn deadly and peaceful revolutions can work as a push to major negotiations but would not work alone. Military coup ends by a new doctator regime that can last for years.
5- The Iraqi quagmire should be solved even if we to talk one on one with all factions involved.
6- Israel and Palestine struggle is due for resolution.
7- Iran has the right to have nuclear energy. However, it has to stop the rhetoric against Israel and declare the right of of existence of Israel.
As you see all of the above needs wow a lot of smart politics and diplomacy. It is very easy to make wars and very tough to make peace.
Tactics in doing politics:
1- To show force with no intimidation.
2- To make every side feel that you are in their side or right in the middle.
3- To make every side to feel he is a winner despite the fact that every one knows he has to make concessions
4- To make them know the seriousness of commitment.
5- To make the public force move in your direction.
6- To find the real peacemakers who really enjoy making peace and make them your players.
7- To believe there are roles but to every role there is exceptions.
8- To know that what gets people into wars most are confrontation and anger. So you do your best not to be confrontational and know how to suppress your anger or turn it into just policies.
9- To make them know the importance of your existence as a nation or a negotiator and that how every thing can collapse if you take off and leave them with bad outcomes.
In order to have a dialogue between the west and Islam we have to have the spirit of understanding:
1- Muslims have suffered a lot for colonism in the old days and in the recent decades from the unjust American policies. President Bush was a good man in explaining how the west for stability and oil have allowed tyranny in this area. Read in my blogs "why Muslims and Arabs despise the American policies" and "the third structure".
2- Muslims carry a great burden of blame on themselves secondary to their actions.
3- Terrorism/Jihadi have a lot of sympathy in the Arab/Muslim world given the sufferings of Muslims/Arabs. However, people understand their tactics are fatal to them and their victims and prolong the agony of us all.
4- Muslims/Arabs should as leaders, intellectuals and even Jihadis to come with a new formula to our existence. We need a plan that secure our freedom and remove all injustices. The Arab kings and presidents have to take the lead they are the ones who created terrorism. The Arab league and Islamic conference should have a real productive conference. The west best role is to facilitate that and not to block it. Revolutions tend to turn deadly and peaceful revolutions can work as a push to major negotiations but would not work alone. Military coup ends by a new doctator regime that can last for years.
5- The Iraqi quagmire should be solved even if we to talk one on one with all factions involved.
6- Israel and Palestine struggle is due for resolution.
7- Iran has the right to have nuclear energy. However, it has to stop the rhetoric against Israel and declare the right of of existence of Israel.
As you see all of the above needs wow a lot of smart politics and diplomacy. It is very easy to make wars and very tough to make peace.
Tactics in doing politics:
1- To show force with no intimidation.
2- To make every side feel that you are in their side or right in the middle.
3- To make every side to feel he is a winner despite the fact that every one knows he has to make concessions
4- To make them know the seriousness of commitment.
5- To make the public force move in your direction.
6- To find the real peacemakers who really enjoy making peace and make them your players.
7- To believe there are roles but to every role there is exceptions.
8- To know that what gets people into wars most are confrontation and anger. So you do your best not to be confrontational and know how to suppress your anger or turn it into just policies.
9- To make them know the importance of your existence as a nation or a negotiator and that how every thing can collapse if you take off and leave them with bad outcomes.
Accepting the messiahship of Jesus (Y'shua) ,
From: www.jews-for-allah.com
Accepting the messiahship of Jesus (Y'shua) , albeit without the Christian theology.
by Misheal Abdullah Al-Kadhi
Many people believe "Messiah" to be a mystical Biblical term which had been reserved by God from the beginning of time as a direct equivalent of "only begotten Son." For this reason, when they see that Jesus is referred to in the Bible as "The Messiah" they immediately translate this to mean "The Son of God." In order to clear up this misconception, let us first define the true meaning of the word Messiah and then show it's exact usage in the Bible.
The word "Messiah" is the English version of the Hebrew word mashiyach {maw-shee'-akh}. The literal meaning of this word in the Hebrew language is "to anoint." In our present day, it is customary for those who are appointed to high office (ie. the President of the US, Supreme Court justices, etc.) to attend a solemn ritual wherein that person is consecrated into office. During this ritual, certain rights of passage or ascension must be performed, such as repeating a solemn oath and so forth. Once such rituals have been successfully completed, only then is that person considered to have officially received the rights and obligations of this office.
In a similar fashion, in ancient times it was a common practice among the Jews to "anoint" those who were appointed positions of high authority. If we were to read the Bible we would find that every priest and king of ancient Israel was "anointed" by their people as a sign of official consecration to office. Further, we find that it was not at all uncommon for inanimate objects and even pagans to be "anointed." For example:
Solomon:
1 Kings 1:39 "And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon."
David:
1 Samuel 16:13 "Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah."
Jewish priests:
Leviticus 4:3 "If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering."
Cyrus the pagan:
Isaiah 45:1 "Thus saith the LORD to his Messiah, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;"
A pillar:
Genesis 31:13 "I [am] the God of Bethel, where thou anointedst the pillar, [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred."
The tabernacle:
Leviticus 8:10 "And Moses took the anointing oil, and anointed the tabernacle and all that [was] therein, and sanctified them."
A cherub:
Ezekiel 28:14 "Thou [art] the anointed cherub that covereth; and I have set thee [so]: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire."
Sick people:
Mark 6:13 "And they cast out many devils, and anointed with oil many that were sick, and healed [them]."
Jesus anoints a blind man
John 9:6 "When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,"
When this word was translated into ancient Greek, the words used were "Messias" {mes-see'-as} and "Christos" {khris-tos'} (see John 1:41, 4:25). This is where we get the word "Christ" from, it was originally derived from the Greek word for "anoint." Jesus was indeed "christened," or "anointed," or "baptized," by John the Baptist before the beginning of his ministry as seen for example in Matthew 3:16 among many other verses.
This is not to say that just because the word "Messiah" was applied to others that it was not a specific designation for Jesus. It only goes to show that this title does not imply a position as "Son of God."
For example, all of the prophets of God are "friends of God," however, only prophet Abraham received this title as an official designation for himself (James 2:23). In a similar manner, all of the prophets of God in ancient Israel were all "anointed" prophets, however, as an official designation, this title was reserved exclusively for Jesus. This is indeed confirmed in the noble Qur'an:
"And the angles said 'O Mary, Allah gives you glad tidings of a Word from Him, his name is Messiah, Jesus son of Mary, High honored in this world and the next, of those near stationed to Allah." The noble Qur'an 3:45
Accepting the messiahship of Jesus (Y'shua) , albeit without the Christian theology.
by Misheal Abdullah Al-Kadhi
Many people believe "Messiah" to be a mystical Biblical term which had been reserved by God from the beginning of time as a direct equivalent of "only begotten Son." For this reason, when they see that Jesus is referred to in the Bible as "The Messiah" they immediately translate this to mean "The Son of God." In order to clear up this misconception, let us first define the true meaning of the word Messiah and then show it's exact usage in the Bible.
The word "Messiah" is the English version of the Hebrew word mashiyach {maw-shee'-akh}. The literal meaning of this word in the Hebrew language is "to anoint." In our present day, it is customary for those who are appointed to high office (ie. the President of the US, Supreme Court justices, etc.) to attend a solemn ritual wherein that person is consecrated into office. During this ritual, certain rights of passage or ascension must be performed, such as repeating a solemn oath and so forth. Once such rituals have been successfully completed, only then is that person considered to have officially received the rights and obligations of this office.
In a similar fashion, in ancient times it was a common practice among the Jews to "anoint" those who were appointed positions of high authority. If we were to read the Bible we would find that every priest and king of ancient Israel was "anointed" by their people as a sign of official consecration to office. Further, we find that it was not at all uncommon for inanimate objects and even pagans to be "anointed." For example:
Solomon:
1 Kings 1:39 "And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon."
David:
1 Samuel 16:13 "Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah."
Jewish priests:
Leviticus 4:3 "If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering."
Cyrus the pagan:
Isaiah 45:1 "Thus saith the LORD to his Messiah, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;"
A pillar:
Genesis 31:13 "I [am] the God of Bethel, where thou anointedst the pillar, [and] where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred."
The tabernacle:
Leviticus 8:10 "And Moses took the anointing oil, and anointed the tabernacle and all that [was] therein, and sanctified them."
A cherub:
Ezekiel 28:14 "Thou [art] the anointed cherub that covereth; and I have set thee [so]: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire."
Sick people:
Mark 6:13 "And they cast out many devils, and anointed with oil many that were sick, and healed [them]."
Jesus anoints a blind man
John 9:6 "When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,"
When this word was translated into ancient Greek, the words used were "Messias" {mes-see'-as} and "Christos" {khris-tos'} (see John 1:41, 4:25). This is where we get the word "Christ" from, it was originally derived from the Greek word for "anoint." Jesus was indeed "christened," or "anointed," or "baptized," by John the Baptist before the beginning of his ministry as seen for example in Matthew 3:16 among many other verses.
This is not to say that just because the word "Messiah" was applied to others that it was not a specific designation for Jesus. It only goes to show that this title does not imply a position as "Son of God."
For example, all of the prophets of God are "friends of God," however, only prophet Abraham received this title as an official designation for himself (James 2:23). In a similar manner, all of the prophets of God in ancient Israel were all "anointed" prophets, however, as an official designation, this title was reserved exclusively for Jesus. This is indeed confirmed in the noble Qur'an:
"And the angles said 'O Mary, Allah gives you glad tidings of a Word from Him, his name is Messiah, Jesus son of Mary, High honored in this world and the next, of those near stationed to Allah." The noble Qur'an 3:45
Sunday, March 04, 2007
Who Saves ?
From: http://www.jews-for-allah.com/
Dear Brothers and Sisters,
Some Christians have told me that Jesus has turned their life around, in that they were once lost, now they are found. In that they were drunkards, drug users, abusers, and that Jesus has made them change their wicked ways.
That is Wonderful, this is similar to Prophet Muhammad ending the evil practices of burying newborn girls alive besides other vices for many from the past to the present.
For the Christians who Strive to be like Christ and try to live a righteous life, that is great. Though there is another group of Christians, the _kind_ who use Jesus as a scapegoat, an excuse to do evil. The Christians who *assume* Jesus bore all of their sins and that they are free to sin [indiscriminately].
Those Christians have obviously not reflected upon Scripture. Jesus himself repeatedly states that we are accountable for our own actions.
Then there are the third type of Christians, the Christians who know Jesus, though their impulses to be unrighteous are too strong, and they submit to the temptations to drink alcohol, use drugs, and commit adultery, and even worse.
For everyone who is confused about the Trinity and who want to achieve a higher level of Spirituality, this is an invitation for you to know Allah , who is Allah ?
In Aramayic, the original language of Christ, Jesus called God "Alayho"
Moses in Hebrew called God "Elih"
Muhammad in Arabic called God "Allah"
Allah is the God of Abraham, our Creator, our Resurrector.
Allah is the Arabic name for God as in the Christian Arabic Bible, verses (Genesis 1:1 , John 3:16 , Luke 1:30 , Luke 3:38 , Matthew 19:17 .....) , the name "Allah" is used to mean God.
I am not asking you to switch Gods , I am asking you to know our God more , Love our God more , Respect our God more .
Not split and fractionalize our God up into three , or make various contradictory statues of God.
Allah can give you the added strength and the Faith you need to be on the Right Path, how do you know Allah ? We know, hear and reflect on Allah through the Holy Quran and through prayers.
"And they worship besides Allah things that hurt them not, nor profit them, and they say: "These are our intercessors with Allah". Say: " Do you inform Allah of that which He knows not in the heavens and on the earth"? Glorified and Exalted is He above all that which they associate as partners with Him." (Holy Quran 10:18)
In my experiences, Allah is Greater in saving us from the addictions of this world, and helps to heal the past wounds, Through giving us additional Hope and Faith, if you love Jesus, that is great, you can continue to Love Jesus, but worship the Creator of Jesus, Allah .
Allah gives us bountiful knowledge and spiritual guidance in the Holy Quran, the Final Testament.
In the Quran, you can know God directly without any intercessors or middle men filtering from you the power, strength and connection with God.
God loves you, God is the most forgiving and most merciful. Christianity claims God did not forgive the actions of Adam for millenniums , while Islam teaches Adam was forgiven the same moment Adam repented, and that death is a natural cycle , not a prolonged curse from our Loving God .
Believe in a Loving God of Abraham , one who does not need blood to forgive , one who Judges each individual fairly.
Believe our God is All Powerful , who sees and knows all of our Actions.
The tithing taking Church has conceived the notion that Jesus is the only Savior, but Jesus himself, the Servant of Allah, displayed with his words and actions for those who seek knowledge, that he was a sign from the true Savior, Allah.
Jesus *warns* of entire nations falling into Hell (Mt 23:33-36), Allah *saves* entire nations from Hell. (Holy Qur'an 12:110)Allah Protects His apostles,"So Allah protected him from the evil (consequences) of what they planned" (Holy Koran 40:45)" So naught was the answer of (Abraham's) people except that they said: "Slay him or burn him." But Allah did save him from the Fire. Verily in this are Signs for people who believe." (Holy Koran 29:24)Jesus gives No protection to his apostles; Jesus afraid people may discover him says;"He [Jesus] said unto them [the disciples], But whom say ye that I am? Peter answering said, The Christ of God. And he straightly charged them, and commanded them to tell no man that thing." (Luke 9:20 and 21)Jesus, to even further clarify for us that he is not our Savior, infront of the crowd, asked Allah to Save him"And he [Jesus] said, "Abba, Father, all things are possible to thee; remove this cup from me; yet not what I will, but what thou wilt." ("Mark 14:36)Jesus asked our Creator to be his Savior from death, symbolized as "this cup" in Mark 14, undisputedly revealing that Jesus can not be our Savior if he himself prayed for a Savior. even Jesus's disciples knew Jesus does not protect or save, when mere men (soldiers) arrested Jesus, the disciples decided to abandon Jesus and not seek protection in Jesus;" Then all the disciples forsook him, and fled." (Matthew 26:56)While Prophet Muhammad (descendant of Prophet Abraham) knows Allah saves;Muhammad was sitting under a tree when a pagan with a sword approached him to kill him, the pagan asked 'who will protect you', Muhammad replied "Allah", at this moment, the pagan lunged forward at Prophet Muhammad tripped on a stump and dropped the sword which Muhammad picked up and gave it back to the pagan and asked the pagan, "who would have protected you", the pagan replied 'no, one', from that day on, the pagan became a Muslim and one of Prophet Muhammad's closest companions. (Volume 5, Book 59, Number 460: Narrated Jabir bin 'Abdullah)
To Save is also to preserve , the God of Abraham has preserved the final and completed message to us , the Holy Quran . The Holy Quran has been kept the same word for word for 1,400 years , while each month a different Bible is produced .
Finally we come to Salvation in the After life, above we have addressed Salvation on earth, now we will focus on who will save us in the next world.
Whether or not you agree that Allah is our Savior, this will perhaps explain why we Muslims take Allah as our Savior rather than Jesus, so at the very least you understand the thinking behind the actions of the second largest religion in the world and the fastest growing religion in the world "Islam"
One reason we believe Allah is our Savior and not Jesus, is because Jesus throughout the entire New Testament , never stated "I am your savior" or "I will save you from Hell". While on the other hand, Allah throughout the Old Testament and the Final Testament (The Holy Quran), stated we will be saved from Hell through the Grace of Allah.
In fact, Jesus even denied being our Savior;
NEW TESTAMENT
" Not every one who says to me, 'Lord, Lord,' shall enterthe kingdom of heaven, but he who does the will of my Fatherwho is in heaven . " Matthew 7:21
"And Jesus said to him, "Why do you call me good? No one is good but God alone." [Mr 10:18]
" I have come to cast a fire on the earth; and what will Iif already it has been kindled? " Luke 12:49
If Jesus was our Savior, then at the very least, Jesus would know when the day of resurrection was, yet Jesus plainly denies this;
"But of that day and hour no one knows, not even the angels inheaven, nor the Son, but only the Father." [Mr 13:32]
While the Creator of Jesus, the God of Abraham in the Old Testament and the Quran offers us absolute Salvation:
OLD TESTAMENT
"For I am the Lord, your God, the Holy One of Israel, your SAVIOR....It is I, the Lord; there is NO SAVIOR BUT ME..." (Old Testament Isaiah 43:3 &11)
"You shall know that I, the Lord am your SAVIOR, your REDEEMER, the mighty one of Jacob." (Old Testament Isaiah 60:16)
FINAL TESTAMENT (HOLY QURAN)
"But Allah will deliver the righteous to their place of salvation: no evil shall touch them, nor shall they grieve." (Holy Quran 39:61)
"For those who believe and do righteous deeds, will be Gardens; beneath which rivers flow: That is the great Salvation" (Holy Quran 85:11)
"As for those who repent, reform, and proclaim, I redeem them. I am the Redeemer, Most Merciful." (Holy Quran 2:160.15)
Now you have Allah who states He will save you, and you have Jesus who states he will not save you, who would you take as a Savior ?
Allah Saves, through my daily reading and searching through the Gospel, not once have I found a verse where Jesus states he will save us from the Fire, while it is abundant in the Holy Quran that Allah has the Power to save us from Hell:
"And hold fast, All together, by the Rope Which Allah (stretches out For you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, Ye became brethren; and ye were on the brink of the Pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided." {Translation of the Holy Qur'an 3:103}
This is one of the reasons that Muslims declare Allah is our Savior, study Islam with an open mind and heart, learn what Allah can do for your soul.
"They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah." (Holy Quran 2:135).
Blogger comment:
I agree totally with Jews For Allah about the God's salvation:
1- God is the savior.
2- He does not work alone. He will redeem us if we to work with him for that.
3- The strongest thing about our redemption is Satan. He uses all the self-serving temptations as whose God is right that of Muslims, Christians or Jews. Who is the country to control and prevail. How we get the best of the world resources to us, our children and our grandchildren. Even evil temptations to oppress people and silent them.
4- So there is no way to attain our redemption except by knowing his tricks and learn for Islam how to deal with him as God taught us.
5- Three persons are described in Islam at end of time who have large things to do with our salvation.
6- The first the Mahdi who will instruct people to the way of God's redemption and what is his plan is. People would have faith he speaks right and is guided by God. They will follow him as he proceeds.
7- As he succeeds and God's plan is close to be completed the Antichrist would appear in the world scene to try to ruin it.
8-`God will send Jesus the messiah who would through the power of God will conquer the anti-Christ and with Al Mahdi and they will accomplish God's plan of salvation and the kingdom of God will be established in the earth.
Dear Brothers and Sisters,
Some Christians have told me that Jesus has turned their life around, in that they were once lost, now they are found. In that they were drunkards, drug users, abusers, and that Jesus has made them change their wicked ways.
That is Wonderful, this is similar to Prophet Muhammad ending the evil practices of burying newborn girls alive besides other vices for many from the past to the present.
For the Christians who Strive to be like Christ and try to live a righteous life, that is great. Though there is another group of Christians, the _kind_ who use Jesus as a scapegoat, an excuse to do evil. The Christians who *assume* Jesus bore all of their sins and that they are free to sin [indiscriminately].
Those Christians have obviously not reflected upon Scripture. Jesus himself repeatedly states that we are accountable for our own actions.
Then there are the third type of Christians, the Christians who know Jesus, though their impulses to be unrighteous are too strong, and they submit to the temptations to drink alcohol, use drugs, and commit adultery, and even worse.
For everyone who is confused about the Trinity and who want to achieve a higher level of Spirituality, this is an invitation for you to know Allah , who is Allah ?
In Aramayic, the original language of Christ, Jesus called God "Alayho"
Moses in Hebrew called God "Elih"
Muhammad in Arabic called God "Allah"
Allah is the God of Abraham, our Creator, our Resurrector.
Allah is the Arabic name for God as in the Christian Arabic Bible, verses (Genesis 1:1 , John 3:16 , Luke 1:30 , Luke 3:38 , Matthew 19:17 .....) , the name "Allah" is used to mean God.
I am not asking you to switch Gods , I am asking you to know our God more , Love our God more , Respect our God more .
Not split and fractionalize our God up into three , or make various contradictory statues of God.
Allah can give you the added strength and the Faith you need to be on the Right Path, how do you know Allah ? We know, hear and reflect on Allah through the Holy Quran and through prayers.
"And they worship besides Allah things that hurt them not, nor profit them, and they say: "These are our intercessors with Allah". Say: " Do you inform Allah of that which He knows not in the heavens and on the earth"? Glorified and Exalted is He above all that which they associate as partners with Him." (Holy Quran 10:18)
In my experiences, Allah is Greater in saving us from the addictions of this world, and helps to heal the past wounds, Through giving us additional Hope and Faith, if you love Jesus, that is great, you can continue to Love Jesus, but worship the Creator of Jesus, Allah .
Allah gives us bountiful knowledge and spiritual guidance in the Holy Quran, the Final Testament.
In the Quran, you can know God directly without any intercessors or middle men filtering from you the power, strength and connection with God.
God loves you, God is the most forgiving and most merciful. Christianity claims God did not forgive the actions of Adam for millenniums , while Islam teaches Adam was forgiven the same moment Adam repented, and that death is a natural cycle , not a prolonged curse from our Loving God .
Believe in a Loving God of Abraham , one who does not need blood to forgive , one who Judges each individual fairly.
Believe our God is All Powerful , who sees and knows all of our Actions.
The tithing taking Church has conceived the notion that Jesus is the only Savior, but Jesus himself, the Servant of Allah, displayed with his words and actions for those who seek knowledge, that he was a sign from the true Savior, Allah.
Jesus *warns* of entire nations falling into Hell (Mt 23:33-36), Allah *saves* entire nations from Hell. (Holy Qur'an 12:110)Allah Protects His apostles,"So Allah protected him from the evil (consequences) of what they planned" (Holy Koran 40:45)" So naught was the answer of (Abraham's) people except that they said: "Slay him or burn him." But Allah did save him from the Fire. Verily in this are Signs for people who believe." (Holy Koran 29:24)Jesus gives No protection to his apostles; Jesus afraid people may discover him says;"He [Jesus] said unto them [the disciples], But whom say ye that I am? Peter answering said, The Christ of God. And he straightly charged them, and commanded them to tell no man that thing." (Luke 9:20 and 21)Jesus, to even further clarify for us that he is not our Savior, infront of the crowd, asked Allah to Save him"And he [Jesus] said, "Abba, Father, all things are possible to thee; remove this cup from me; yet not what I will, but what thou wilt." ("Mark 14:36)Jesus asked our Creator to be his Savior from death, symbolized as "this cup" in Mark 14, undisputedly revealing that Jesus can not be our Savior if he himself prayed for a Savior. even Jesus's disciples knew Jesus does not protect or save, when mere men (soldiers) arrested Jesus, the disciples decided to abandon Jesus and not seek protection in Jesus;" Then all the disciples forsook him, and fled." (Matthew 26:56)While Prophet Muhammad (descendant of Prophet Abraham) knows Allah saves;Muhammad was sitting under a tree when a pagan with a sword approached him to kill him, the pagan asked 'who will protect you', Muhammad replied "Allah", at this moment, the pagan lunged forward at Prophet Muhammad tripped on a stump and dropped the sword which Muhammad picked up and gave it back to the pagan and asked the pagan, "who would have protected you", the pagan replied 'no, one', from that day on, the pagan became a Muslim and one of Prophet Muhammad's closest companions. (Volume 5, Book 59, Number 460: Narrated Jabir bin 'Abdullah)
To Save is also to preserve , the God of Abraham has preserved the final and completed message to us , the Holy Quran . The Holy Quran has been kept the same word for word for 1,400 years , while each month a different Bible is produced .
Finally we come to Salvation in the After life, above we have addressed Salvation on earth, now we will focus on who will save us in the next world.
Whether or not you agree that Allah is our Savior, this will perhaps explain why we Muslims take Allah as our Savior rather than Jesus, so at the very least you understand the thinking behind the actions of the second largest religion in the world and the fastest growing religion in the world "Islam"
One reason we believe Allah is our Savior and not Jesus, is because Jesus throughout the entire New Testament , never stated "I am your savior" or "I will save you from Hell". While on the other hand, Allah throughout the Old Testament and the Final Testament (The Holy Quran), stated we will be saved from Hell through the Grace of Allah.
In fact, Jesus even denied being our Savior;
NEW TESTAMENT
" Not every one who says to me, 'Lord, Lord,' shall enterthe kingdom of heaven, but he who does the will of my Fatherwho is in heaven . " Matthew 7:21
"And Jesus said to him, "Why do you call me good? No one is good but God alone." [Mr 10:18]
" I have come to cast a fire on the earth; and what will Iif already it has been kindled? " Luke 12:49
If Jesus was our Savior, then at the very least, Jesus would know when the day of resurrection was, yet Jesus plainly denies this;
"But of that day and hour no one knows, not even the angels inheaven, nor the Son, but only the Father." [Mr 13:32]
While the Creator of Jesus, the God of Abraham in the Old Testament and the Quran offers us absolute Salvation:
OLD TESTAMENT
"For I am the Lord, your God, the Holy One of Israel, your SAVIOR....It is I, the Lord; there is NO SAVIOR BUT ME..." (Old Testament Isaiah 43:3 &11)
"You shall know that I, the Lord am your SAVIOR, your REDEEMER, the mighty one of Jacob." (Old Testament Isaiah 60:16)
FINAL TESTAMENT (HOLY QURAN)
"But Allah will deliver the righteous to their place of salvation: no evil shall touch them, nor shall they grieve." (Holy Quran 39:61)
"For those who believe and do righteous deeds, will be Gardens; beneath which rivers flow: That is the great Salvation" (Holy Quran 85:11)
"As for those who repent, reform, and proclaim, I redeem them. I am the Redeemer, Most Merciful." (Holy Quran 2:160.15)
Now you have Allah who states He will save you, and you have Jesus who states he will not save you, who would you take as a Savior ?
Allah Saves, through my daily reading and searching through the Gospel, not once have I found a verse where Jesus states he will save us from the Fire, while it is abundant in the Holy Quran that Allah has the Power to save us from Hell:
"And hold fast, All together, by the Rope Which Allah (stretches out For you), and be not divided among yourselves; and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, Ye became brethren; and ye were on the brink of the Pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided." {Translation of the Holy Qur'an 3:103}
This is one of the reasons that Muslims declare Allah is our Savior, study Islam with an open mind and heart, learn what Allah can do for your soul.
"They say: "Become Jews or Christians if ye would be guided (To salvation)." Say thou: "Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah." (Holy Quran 2:135).
Blogger comment:
I agree totally with Jews For Allah about the God's salvation:
1- God is the savior.
2- He does not work alone. He will redeem us if we to work with him for that.
3- The strongest thing about our redemption is Satan. He uses all the self-serving temptations as whose God is right that of Muslims, Christians or Jews. Who is the country to control and prevail. How we get the best of the world resources to us, our children and our grandchildren. Even evil temptations to oppress people and silent them.
4- So there is no way to attain our redemption except by knowing his tricks and learn for Islam how to deal with him as God taught us.
5- Three persons are described in Islam at end of time who have large things to do with our salvation.
6- The first the Mahdi who will instruct people to the way of God's redemption and what is his plan is. People would have faith he speaks right and is guided by God. They will follow him as he proceeds.
7- As he succeeds and God's plan is close to be completed the Antichrist would appear in the world scene to try to ruin it.
8-`God will send Jesus the messiah who would through the power of God will conquer the anti-Christ and with Al Mahdi and they will accomplish God's plan of salvation and the kingdom of God will be established in the earth.
Friday, March 02, 2007
Rethinking Islam from Pakistan to Texas.
From: Harvard Gazette.
Rethinking Islam from Pakistan to Texas
Scholars emphasize viewing Islam in historical, political context
By Ryan Z. Cortazar FAS Communications
Two Harvard professor are spearheading a new initiative aimed at defeating "a clash of ignorances," a clash, they affirm, that perpetuates misunderstanding, prejudice, and fear between Muslim and Western societies. Fueled by widespread global illiteracy about the nature of Islam and Muslim civilizations, this clash has dangerous implications for nations that are increasingly becoming multireligious and multicultural in character. Traversing the world from Texas to Pakistan and Boston to Kenya, Ali Asani and his colleague Diane L. Moore are helping secondary school teachers recontextualize Islam and provide new interpretations and understandings of the religion to teens throughout the world.
"By empowering secondary school teachers with new insights into the nature of religion in general, and Islam in particular, we aim to cure the emerging generation of the cultural myopia that afflicts much the world's current views on Islam and the cultures of the peoples that practice it," said Asani, professor of the practice of Indo-Muslim languages and cultures at the Faculty of Arts and Sciences. Moore is professor of the practice in religion and secondary education at the Divinity School.
Central to the program is Asani's cultural studies approach. Instead of viewing Islam merely through doctrinal texts, devotional practices, or interpretations of the Koran, Asani stresses the importance of drawing from a deeper well of historical, political, and economic contexts to understand how Islam developed in the Arabian peninsula and spread throughout the world, adapting to indigenous customs and cultures.
Ali Asani thinks that Islam has been misunderstood.
He points to the currently limited approach to Islamic studies as a reason for common misunderstandings. "Among the world's great religions, Islam is often seen as the exception, especially in terms of scriptural interpretations," Asani asserted. "People cull the Koran for inflammatory passages and immediately proclaim Islam a violent religion and the source of terrorist violence, but the same doesn't happen with similar bloody passages in the New Testament or Torah because we understand these religions as phenomena occurring in a broader culture. The idea that Muslims commit violence solely because of their religion strips them of their history, their cultural, political, and historical contexts, and ultimately leads to their dehumanization. Part of this project is to help understand how religion functions in Muslim societies and how it does not function. Everything that happens in a Muslim majority society or that a Muslim does cannot be naively attributed to Islam."
To this end, Asani has created a set of educational modules intended to provoke new and innovative understandings of the religion. Starting with lessons on the life of Muhammad and leading into Islamic Modernism and its struggle to adapt to growing Western and international influences, Asani provides teachers with readings, contextual sketches, and discussion questions to lead groups throughout the process. While Asani communicates with the teachers via Internet message boards and visits each of the four international sites to give lectures and elucidate readings through cultural and artistic artifacts, the bulk of the study is done through independent discussion groups moderated by the teachers themselves in a program that typically lasts six months.
At the end of the program, Asani and Moore facilitate discussion among teachers on how to craft their own curricula on the study of Islam and Muslim societies that emphasize the new cultural framework as well as a pedagogical approach that stresses educational independence and a breakdown of the traditional teacher-student construction in order to encourage a more free-flowing dialogue.
"In order for this system to really thrive, it must be a multilevel conversation with students voicing their own insights alongside those of the teacher," Asani said. "If this program is to have any success on the future world's understanding of Islam, we must encourage the next generations to engage in critical thinking on this topic to stimulate conversation, not suppress it."
Copyright 2007 by the President and Fellows of Harvard College
Rethinking Islam from Pakistan to Texas
Scholars emphasize viewing Islam in historical, political context
By Ryan Z. Cortazar FAS Communications
Two Harvard professor are spearheading a new initiative aimed at defeating "a clash of ignorances," a clash, they affirm, that perpetuates misunderstanding, prejudice, and fear between Muslim and Western societies. Fueled by widespread global illiteracy about the nature of Islam and Muslim civilizations, this clash has dangerous implications for nations that are increasingly becoming multireligious and multicultural in character. Traversing the world from Texas to Pakistan and Boston to Kenya, Ali Asani and his colleague Diane L. Moore are helping secondary school teachers recontextualize Islam and provide new interpretations and understandings of the religion to teens throughout the world.
"By empowering secondary school teachers with new insights into the nature of religion in general, and Islam in particular, we aim to cure the emerging generation of the cultural myopia that afflicts much the world's current views on Islam and the cultures of the peoples that practice it," said Asani, professor of the practice of Indo-Muslim languages and cultures at the Faculty of Arts and Sciences. Moore is professor of the practice in religion and secondary education at the Divinity School.
Central to the program is Asani's cultural studies approach. Instead of viewing Islam merely through doctrinal texts, devotional practices, or interpretations of the Koran, Asani stresses the importance of drawing from a deeper well of historical, political, and economic contexts to understand how Islam developed in the Arabian peninsula and spread throughout the world, adapting to indigenous customs and cultures.
Ali Asani thinks that Islam has been misunderstood.
He points to the currently limited approach to Islamic studies as a reason for common misunderstandings. "Among the world's great religions, Islam is often seen as the exception, especially in terms of scriptural interpretations," Asani asserted. "People cull the Koran for inflammatory passages and immediately proclaim Islam a violent religion and the source of terrorist violence, but the same doesn't happen with similar bloody passages in the New Testament or Torah because we understand these religions as phenomena occurring in a broader culture. The idea that Muslims commit violence solely because of their religion strips them of their history, their cultural, political, and historical contexts, and ultimately leads to their dehumanization. Part of this project is to help understand how religion functions in Muslim societies and how it does not function. Everything that happens in a Muslim majority society or that a Muslim does cannot be naively attributed to Islam."
To this end, Asani has created a set of educational modules intended to provoke new and innovative understandings of the religion. Starting with lessons on the life of Muhammad and leading into Islamic Modernism and its struggle to adapt to growing Western and international influences, Asani provides teachers with readings, contextual sketches, and discussion questions to lead groups throughout the process. While Asani communicates with the teachers via Internet message boards and visits each of the four international sites to give lectures and elucidate readings through cultural and artistic artifacts, the bulk of the study is done through independent discussion groups moderated by the teachers themselves in a program that typically lasts six months.
At the end of the program, Asani and Moore facilitate discussion among teachers on how to craft their own curricula on the study of Islam and Muslim societies that emphasize the new cultural framework as well as a pedagogical approach that stresses educational independence and a breakdown of the traditional teacher-student construction in order to encourage a more free-flowing dialogue.
"In order for this system to really thrive, it must be a multilevel conversation with students voicing their own insights alongside those of the teacher," Asani said. "If this program is to have any success on the future world's understanding of Islam, we must encourage the next generations to engage in critical thinking on this topic to stimulate conversation, not suppress it."
Copyright 2007 by the President and Fellows of Harvard College
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