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Hadith, Forgiveness and Human Fallibility

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by Haroon Imtiaz

In Imam al-Nawawi’s classic on forty hadith, we find what many scholars call the foundations of the religion. This is an apt description considering that the forty hadith explore the core components of Islam, such as the beliefs, values, and codes of conduct Muslims are taught to adhere to.

All of them—in my view—are not only informative, but also sobering in content and worthy of commentary.

Below, is one from the collection I chanced upon recently. Upon reading the second half of the hadith, I felt a reflection was in order- thus, I have decided to paraphrase some of it as follows:

“Surely, one of you may continue to perform actions that are in accordance with the behavior of the people of paradise, until there remains nothing between you and the garden but the distance of an arm; then it may be at that point that God’s decree overtakes you and you perform an action that is characteristic of the people of the fire, thus causing you to enter it…”

I will add—for the sake of brevity—that the report continues with the Prophet saying that the opposite may be true as well, whereby one may persist in behaving like the people of the hellfire, until the divine decree intercedes, causing him or her to perform an action that makes them from among the people of paradise.

Now from my perspective, this hadith points to the power of predestination, blunting the notion of absolute free will in the process. It also points to the reality that we are all liable to sin, liable to failure and even to disbelief. It indicates that at any time, the sordidness of our souls may overtake us, causing us to falter before God. If that is the case, perhaps the Prophet was simply reminding us that spiritual and moral perfection in the world is unattainable- in addition to emphasizing that fallibility is inherent in all of us.

I also believe that the Prophet encouraged people to harness a deep recognition of their own fallibility. He did so perhaps to indicate that such recognition could stem the emergence of vanity or pride, with the former being an excessive self-admiration and the latter being a feeling of superiority in relation to others. So one could in fact argue—from this perspective—that an acute awareness of one’s own fallibility is not without benefit.

But if one were to retort by saying:

“I understand the fruits of such recognition, yet a continuous brooding over my own fallibility tends to invite despair and beleaguer my hope for salvation.”

To this retort, I would recommend they look to the conclusion of the hadith which essentially states that an inverse effect could occur at the end of a person’s life, whereby a longtime persistence in sin could be trumped by a final act of goodness, causing one to inherit eternal bliss in the hereafter.

If such redemption is possible, should we not make room for hope that the best could be awaiting us in the future?

At least I tend to think so, considering how there are countless episodes in the hadith literature that illustrate how some of the most flawed characters achieved salvation.

Just consider, for example, how Allah forgave a man who firmly believed he was destined for the hellfire. It was this man who told his children to burn his body after his death and spread the ashes about the earth. He requested this since he believed he had done no acts of goodness on the earth; and he thought that scattering his remains would prevent Allah from both resurrecting and holding him accountable.

But in the end, Allah brought him to life and asked why he did such a thing. The man admitted that his fear of Allah’s punishment was the motive. Upon hearing this, Allah appreciated the man’s honesty and forgave him.

It could be that some of us feel we are like him, that we have done little to no good on this earth, that we are likely to be punished and that there is no longer any hope for our salvation, even a last act of saving grace. But, let me add that although we are all vulnerable, deficient in many ways and liable to fail as human beings- such an acute awareness of our own fallibility need not and should not cripple our spirits, so long as we reflect on God’s power to forgive and His willingness to embrace us.

Islam Amongst World’s Fastest Growing Religions

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by Rehan Qamar

According to researchers, by 2040, Islam is estimated to be the second largest religion in the United States. The current largest religion in the US is Christianity followed by Judaism, with Islam rapidly growing as one of the most racially diverse religions.

In many parts of the world, Islam is widely considered as the fastest growing religion not only because of immigration, but because of above average birth rates and convert rates.

Various studies conducted in 2007, 2011 and 2017 including data from US Census research show the Muslim population in the US growing at an accelerated rate.

According to Pew, over three-quarters of the US Muslim population is made predominately from immigrants, with a majority being children of immigrants. Since the Muslim population in the US is mainly millennial and younger than other religious groups, they have a higher fertility rate.The population is estimated to double in the next few decades.

Islam has one of the highest Western conversion rates. According to a 2016 study by Pew Research Center, around 5000 people converted to Islam between 2010-2015. According to the Jerusalem Post, in the United Kingdom and France, up to 100,000 people converted in the last decade in each country.

As of 2010, 31% of all people on Earth are Christian with an estimated 2.2 billion followers. Islam which has the second largest population of followers with an estimated 1.6 billion people, has been estimated to reach an all time high in 2060. The number of Muslims globally is estimated to increase by 70% and nearly double from 2015-2060.

Muslim majority countries within the Middle East and African continents. Have the highest population growth and fertility rates in the world. The muslim population is expected to grow higher in many countries such as India and Nigeria, where Islam is currently the second largest religion

Saudi Arabia Lifts 35-Year-Old Cinema Ban

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by Aysha Qamar

For the first time in over 35 years, Saudis will soon be able to go to the movie theater. Religious leaders forced the closure of cinemas in the 1980s, claiming they were a threat to Saudi religious identity.

A resolution allowing the Culture Ministry to license commercial cinemas has been passed lifting the ban that has been in place for over three decades.

The kingdom’s culture ministry said, the move to remove the ban was another strand of its “Vision 2030” social and economic reform plan for the country that is being pushed through by Crown Prince Mohammed bin Salman.

According to Saudi authorities, Vision 2030 aims to increase Saudi household spending on cultural and entertainment activities from 2.9 percent to 6 percent by 2030. They hope this will create new employment opportunities and provide a greater range of entertainment options while reducing the reliance on oil.

Minister of Culture and Information Awwad bin Saleh Alawwad said, “Opening cinemas will act as a catalyst for economic growth and diversification; by developing the broader cultural sector we will create new employment and training opportunities, as well as enriching the Kingdom’s entertainment options.”

Saudis often visit neighboring countries for vacations and leisure time, the government hopes to create more entertainment and leisure activities to encourage local tourism and increase touristic revenue.

Saudi Arabia is seeing many changes with the new crowned prince Mohammed Bin Salman, who has vowed to destroy “extremist ideologies” and return to “a more moderate Islam.”

From early next year, commercial movie theaters will be granted licenses, Saudi Arabia’s Ministry of Culture and Information said in a statement on Monday. It expects the first cinemas to open their doors in March.

The first movie theaters are set to open in March, with plans to have more than 2,000 screens up and running by 2030.

“This marks a watershed moment in the development of the cultural economy in the Kingdom,” Alawwad said.

The Constant Battle Between the West and the Muslim World

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by Amina Khan

The term “Islamophobia” and the ostracization of Muslims have cemented a polarized community and scrutinization of a 1400-year-old religion. After every attack claimed under the name of ISIS, the debate once again sparks on whether or not Islam is an oppressive and violent religion. However, the conversation should not levitate towards fear of Islamophobia right after an attack, but rather on discussing terms on denouncing the radicalization and political agenda of so-called Muslims.

It is egocentric and offensive to victimize Muslims after a terrorist attack. Victimization is a weakness and it only reinstates the idea that “radical-Islam” is a religious concept when it is purely political. Therefore, Muslims should not have to apologize or condemn terrorist attacks, ever. Your first thought should be on how to educate people on the differences between a practicing Muslim and that of a psychologically disturbed extremist.

Repeating “not all Muslims are like that” and “Islam is a religion of peace” does nothing to gain friction for the conversation we need to be having. Trying to put a used band-aid on a bloody wound only hinders the discussion on why radical extremists even exist.

Hatred For the West + Extremism

Extremists hide behind the guise of Islam in order enforce their acts of horror sparked by an adamant hate for the West and to pursue a fanatical political agenda. Their hate is conditioned by the West’s historic responsibility for the radicalization of Islam under terms of Zionism, CIA backed coups, colonialism, Balfour, etc; things the West would like to ignore. Their treatment of Muslims as sub humans to be manipulated and exiled has abused a supremacist attitude. Therefore, these extremists are created and classified as psychologically disturbed but do not account for the Muslim community or Islam. Extremists despise modern society, and therefore, modern Muslims.

“Islamic-extremist online recruiters are very good at pulling in people who are mentally vulnerable,” Heather Hurlburt, of the Washington-based think tank New America, said.

“[ISIS] seems to calculate- correctly in my view – that small-scale lone-wolf attacks on symbolic targets will get it outsized attention. So you see these propaganda broadcasts encouraging individuals who may be mentally unstable, who may have had a little or no actual training, to use weapons like knives and cars that will surely lead to the attackers’ capture or death.  The propagandists seem to understand the link between certain forms of mental illness and susceptibility to mass violence, even if we don’t,” Hurlburt added.

Unfortunately, people believe practicing Muslims are here to kill or forcibly convert non-Muslims based upon the illogical reasoning of their own interpretations of the Qur’an. Verses in the Qur’an are continually taken out of context by people who abuse the nature of Islam in order to fulfill the needs of a political agenda; whereas, hateful critics of Islam use verses to ‘warn’ the world about an illusion that Islam is destructive. Both sides are inherently similar in the sense they are unquestionably misleading. It is displeasing to see people choose to believe violent-natured evil men who are audacious enough to call themselves Muslim, over authentic and amicable Muslims.

Critics of Islam who seek to find a maleficent ideology behind a 1400-year-old religion use their platform as a scholar to fulfill this heroic perception of ‘uncovering the deep dark secrets of Islam’. It is understandable to be critical of Islam as it is necessary to fully apprehend religion; however, preaching hate and the defamation of religion whilst criminalizing its intentions with failure to fully understand it, is derogatory. Jointly, belittling one religion in order to prove another religion is superior demolishes any sense of tolerance, acceptance, and respect.

Violent verses in Qur’an discuss wars that took place in Meccan society in defensive battle. Nowhere in the Qur’an does it state to incite violence against innocent civilians. Those who do commit violence under the name of religion in modern society cannot be associated with Islam as their actions are misguided. Additionally, there is an entire four-hundred-page fatwah on deeming terrorism and violence as a major violation of the teachings of Islam.

Shari’a law is perpetually debated as scholars dissect and Islamophobes attack with little regard to actually understanding what it means. Creeping Shari’a is a non-existent movement as the set of ideologies is only utilized by practicing Muslims. Any claim that it is to be ‘forced’ onto the Western world is incredibly fallacious as it is stated in the Qur’an that “no compulsion in [acceptance of] the religion” (2:256) is conventional.

A further expansion of the misconceptions of Shari’a and Jihad can be found here.

ISIS’s War Against Muslims

Some scholars of Islam, such as Bassam Tibi, believe that, contrary to their own message, Islamic fundamentalists are not actually traditionalists. He refers to fatwahs issued by fundamentalists such as “every Muslim who pleads for the suspension of the Shari‘a is an apostate and can be killed. The killing of those apostates cannot be prosecuted under Islamic law because this killing is justified” as going beyond, and unsupported by the Qur’an. Tibi confirms, “the command to slay reasoning Muslims is un-Islamic, an invention of Islamic fundamentalists.”

Many are under the illusion that terrorists are going back to the roots of Qur’an and Sunnah which further stems the concept that practicing Muslims don’t realize what their Holy Book teaches. However, Eli Berman argues that radicalism is a movement seen to practice “unprecedented extremism“, thus not qualifying as a return to historic fundamentals.

ISIS kills far more Muslims than non-Muslims because Muslims do not share their invented vision of violence. The top countries that these terrorists attack include Iraq, Afghanistan, Nigeria, Pakistan, Syria, Yemen, India, Somalia, Egypt, and Libya. Unsurprisingly, these countries are Muslim-majority (minus India). Some of these countries hold laws that do not allow the freedom of religion and are strict against people who convert out of religion; however, these laws are not a reflection of Islam but rather cultural values. There are legitimate reasons why many Muslims emigrate to non-Muslim societies and there is no need to tolerate immigrants who resist assimilating into secular democratic societies.

On the other hand, the top terrorist attacks committed in America are by white individuals, not Muslims or foreigners. Despite the popular opinion that refugees and immigrants commit terrorist attacks, all terrorist attacks since 9/11 in America have been citizens or legal residents. Trump’s continuous attempt to propose a Muslim ban will have no effect on terrorist attacks; it only criminalizes innocent and vulnerable people.

Las Vegas Attack v.s. New York Attack + Media’s Role in Detecting “Terrorism”

Choosing to politicize one event and ignore the other is villainous and disgusting, but it’s not shocking in the American landscape.

The Las Vegas attack and the New York attack are two different issues (gun control versus political extremism) so both should be attacked from different angles, but attacked nevertheless. Though expected, it is still irritating to digest the rhetoric behind Trump’s reaction to the Vegas attack and Sutherland Spring attack compared to the New York attack. It is calculable that Trump would push forward his own political agenda over providing solutions towards the safety of Americans. Despite the fact gun violence is an issue that needs to be discussed, it is understandable to respect the second amendment right. However, those who want Muslims banned from the country should realize that this proposal violates several parts of the American Constitution including the very first amendment. Do not preach you are a true American aiming to ‘protect the country’ if you cherry-pick American values and cannot handle any critique of a flawed country.

Nevertheless, the argument should not be on whether or not mass shootings are more important than political terrorism, vice-versa. Labelling one person as a terrorist does not deduce the other individual as not a terrorist. Terrorism is defined under the FBI as: “the unlawful use of force and violence against persons or property to intimidate or coerce a government, the civilian population, or any segment thereof, in furtherance of political or social objectives”. Yet, arguing over why the Las Vegas and Sutherland Springs attack were not called terrorism is irrelevant and foolish. The word “terrorism” has lost its meaning as media has credulously granted ownership of the term to ISIS and radical jihadists, therefore terminology at this point is ineffective.

Media is responsible for deprecating the West’s view of Muslims through their strategic and systematic news broadcasting and creation of shows like Homeland. America is infatuated with the idea of maintaining a heroic and flawless identity which is maintained by labeling foreign countries as threats, specifically Muslim-majority countries.

Mistreatment of Middle-Easterners and Arabs

The New York attacker was labeled as ‘Middle-Eastern’ even though Uzbekistan is not located in the Middle East. The geographical misjudgment has demonized Middle-Easterners, Arabs, and Muslims. This aberration was an issue even before 9/11 in the Oklahoma bombing in 1995 where 168 people, including 19 children, were brutally murdered. The media had stated the FBI was looking for Middle-Eastern looking men, an analysis compelled by anti-Arab bias in Western culture. The suspect ended up being a white-American ex-Army soldier, Timothy McVeigh.

“To speak of people with dark Middle East complexions as authors of the terror even as the F.B.I. was issuing warrants for the arrests of white Americans is an act of terror, too,” said Abdelbari Atwan, editor of Al Quds, an Arab daily in London.

The credibility of facts is devoured by bias and opinion in a dangerous manner. Similarly, the recent New York attacker yelled “Allahu Akbar” before plowing into victims, a term that has unfortunately been used under negative circumstances but does not account for what it means. Practicing Muslims say “Allahu Akbar” several times throughout the day through prayer and if an enlightening event occurs. Imam Omar Suleiman has given an exceptional definition of the term; it is insulting to praise God and then commit murder.

The negative connotation of the Arabic language has forced society to be critical of Arab people. The Western conception of the Arab world has mustered up stereotypical standards like labeling the mistreatment and oppression of women an ‘Arab’ concern. Mistakenly, this conception fuels the notion that Islam is responsible for the oppression and abuse of women. It is ludicrous that people are not able to differentiate culture from religion. Islam has given more rights and respect to women way before modern Western culture, on matters like economic rights, equality to men, encouragement to work, etc.

Broadcasting the Muslim Narrative + Modernization of Society

Showing the community what a ‘normal’ Muslim is like, is not ‘breaking the stereotype’, rather it capitalizes a truth which people fail to notice due to ignorance and lack of knowledge. Many believe Islam is not compatible with Western culture, which is false. Yet, assimilating into Western society does not mean one should have to sacrifice their Muslim identity; however, not every Muslim holds the same set of beliefs and actions. Ultimately, the goal of radicals is confusing the two concepts of conventional Islamic teachings compared to extreme and misguided teachings. The aim for us is to modernize flawed societies that do oppress under the name of Islam and narrate Muslims in an enlightening and legitimate manner.

Durga to Dargah, Esoterica of Clothing and Adornment within Islam and Hinduism

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by Suraiya Ali

I want to preface this paper with the wish that I could explore this thread through all religions. It is not only through Islam and Hinduism that the divine ubiquity of clothing and adornment is prevalent. It is a part of the faith of Christ and Bahá’u’lláh, Zoroaster and Joseph, Buddha and Laozi. However, there is a special case with Islam and Hinduism, in that they have been forced on top opposite ends of a spectrum, when both have, for so long, operate in nuance.

As a devotee that lives with both and studies both, I find the dichotomy rather nefarious. The consequences of such a binary can be seen by turning on the international news. All over India, Hindu-nationalist sentiment works to rewrite history, a history that would erase Islam from the region. Right North, Pakistan works to make Hinduism societally obsolete, attempting to create a nation of Sunni-Muslim conformity. While such points are valid and scray, this paper finds itself focused on Islam and Hinduism’s mystical convergence.

Both creeds function in popular and esoteric spaces. Within that esoteric space, Hinduism and Islam find themselves cut from the same fabric. Having much in common, one thing that is rarely spoken about is their shared understanding surrounding the divinity of clothing and adornment. While this paper is not exhaustive, it will highlight that through the more left-handed side of both creeds, clothing plays an interact part in explaining the stories the faiths try to tell. Here I attempt an introduction to those stories, and how they weave the two faiths together beautifully.

This paper will be anointed with an exploration of the earlier aspects of clothing in Hinduism’s and Islam’s recondite facets. The two, then, will be spoken about separately, employing numerous sources to show how the weave of clothing has been a constant through both faiths. To bring it all under one house, we will return to the house of God that raised me. I recant a story of my personal experience with the divinity of clothing. This paper is short, and will only scratch the surface of an issue that deserves deep exploration. My hope it that it allows you, gracious reader, to consider the more esoteric ramifications of the clothing you wear.

Earlier Stages

For the creeds in question, clothing represents a direct facet of human creation. Its history is as old as the leaf loin clothes of Adam and Eve, or in the case of the other faith system; as old as when Vishnu, incarnated as divine serpent, decided to churn the cosmic milk ocean and bring to life creation, which happened to contain very beautiful goddesses, wrapped in silk and adorned with gold.[1]

When it comes to Islam’s Sufism, the system has so many caveats that saying it is one thing is a definite way to come across several sources contradicting the initial claim. Dr. Idries Shah, modern expert on the topic, describes Sufism as “being bound by no religious dogma” and disliking “being given any inclusive name which might force them into doctrinal conformity.” The etymology, and in extension, the definition of the creed, is described by masters such as Hujwiri to be nonexistent, but to others, such as Professor R. A. Nicholson, believe it to be incredibly tangible. Nicholson helped popularize that Sufi’s were called such because they wore coarse garments of suf or grey wool.[2]

While the legitimacy of this can be toyed with, as so many things about Sufism are ambiguous— entertaining the claim is vital to see what clothing means to Islam’s early expenditures into esoterica. Common understandings of any sort of asceticism, Sufism included, always deal with the detachment from the material such as clothing. Sufism began as an experiment in “being in this world but not being of it,”[3] early devotees saw that parts of their material world were helpful towards the path to the Absolute. The incorporation of suf serves as the first domino in esoteric Islam’s divine relationship to clothing. 6th century Grey wool was uncomfortable, and much like how in Ramadan, Muslims practice remembering Allah when they feel a pang of hunger, the wool served the same purpose. In every itch, a reminder of their Creator. To identify a Sufi, a person could look at their robes of grey wool, clothing that represented the commitment taken towards devotion— a relationship that carries through Sufism throughout time and space.

Hinduism, both popular and esoteric, much like Sufism, come with many caveats. Hinduism and clothing run into a special issue, that at the beginning of the creed’s predecessor, Vedicism, was also the beginning of clothing, as fabric crop cultivation happens right as Vedicism develops for the masses.[4] But even at that point, scholars point out that Vedic priests were still clad in draped fabrics and adorned with jewels.[5] Hinduism developed in tandem with clothing and adornment, both being principle to the evolution of the religions devotional systems.

Hinduism’s chronological entanglement with clothing and adornment leave it to be, as Anna Dallapiccola states in her Dictionary of Hindu Lore and Legend, “like no other country in the world…[boasting] millennia of uninterrupted adornment tradition.” The dictionary aids in explaining the protective properties several kinds of adornment held, adding esoteric qualities to every ring, necklace, and piece of embroidery. In its earliest stages, adornment held a devotional significance, as “jewelry and decoration on a person [were] believed to have magical and protective properties.”[6] What was put on the body represented the bounty of the gods, along with protection from it being taken away. This caused the transitive property of clothing and adornment to form as Hinduism itself did, as knew technology inspired new ways to create adornment, new religious traditions inspired that technology, and adornment, to be put to good use. This created a positive feedback loop between the religion and the clothing and adornment it inspired, weaving Hinduism into a creed that will use both the physicality and symbology of clothing down to the modern day.

Hinduism and Islam were found in separate parts of the world at separate times, but even in their early gestation, they showcase a similar necessity and exploration of very fabric and adornment placed on the bodies of their most devoted followers. Through time and space, this relationship only blossoms into more diverse forms.

The Robes of The Believers

There is a poem by Pir Shams that has been adapted as a popular prayer for several Shia sects. The line “Tis you who’s Khidr’s guide, His teacher, his inspiration…”[7] speaks about fourth Caliph to Islam and martyr for the faith, Hazrat Ali ibn Abi Talib, being the guide to Khidr. Very important to this conversation, synchronized with figures from Saint George to Vishnu,[8] Khidr is as close to a superhero as one could imagine in Islam. Shah describes him as the “unseen one” with “supernormal function” that include shapeshifting to mind reading. There is only one way to identify the figure who is dubbed “the master of Sufi’s,” and it is by his “robes of green fire.”[9]

As the beginning of Islam’s most tangible esoterica comes with grey robes, the extension of those as identification for believers extends far and wide, as Khidr shows. In Shah’s accounts, Khidr is often caught teasing the ignorance of mortals, as his robe is said to hold every secret man is not able to comprehend. It is due to this clandestine offering that the robes sparkle like fire.[10]

The importance of such green robes is unique– religion uses many devices, but for Islam to use robes to showcase man’s bright ignorance to divinity proves clothing’s importance in esoteric Islam. The legend of Khidr has been repeated throughout the Muslim world, as where ever Islam expanded, so did Sufism, and in turn so did Khidr. A marker of Sufism’s commitment to showing devotion through clothing, the “unseen one” also represents that the Islamic definition of asceticism is far from complete material denouncement, rather, it deems fabric and its devotional use as paramount.

While Khidr exists on the fringe of what is history and what is mythology, many more parts of Islam’s collective history and theology use clothing as a tool. The Sufi, also known as the Pir, Fakir, and Dervish, was at the forefront of Islam’s expansion. Along with him, came his infamous coat. The Dervish coat is said to be a patchwork of fabric so holy that it is “woven by the names and attributes of Allah.”[11] Shem Friedlander, Sufi, and scholar, accounts that:

“The dervish wears special clothes…the robe he wears has twelve buttons that correspond to the twelve Imams within his path, the other four buttons represent the four doors and the four sacred books of Allah. It is also a shroud. Because to be a real dervish is to die before dying. If you’ve read about Sufism, then you’ve heard the expression to die before you die.”[12]

Within the medieval history of Ismaili’s, one of Islam’s most notorious sects, the importance of clothing goes farther to express their devotion to those who would try to oppress them, as historian James Waterson recounts:

“The fidai’in [Ismaili’s] also appear to have adopted a uniform at this time for domestic guard duties, comprising a simple white robe with red cords to secure it, red turbans and red boots. The uniform may have been created as a visible sign of resistance.”[13]

Here, Friedlander and Waterson help bring the importance of Islam’s relationship with clothing full circle. It is a total relationship, one that is worn in this life, as Ismaili’s used clothing in real time to demonstrate their faith, one that was deemed left handed in comparison to others. Clothing and adornment also allow for the Muslim to cross over into the next life, as Friedlander shows, that such a coat or robe serves an importance for the souls, and not just the body’s, utility. Clothing is not only a part of the divine relationship between creator and His progeny but also a catalyst in taking that relationship to the next stage. To those on the left-hand path, it is not a nefarious attachment to this world, but when used properly, a guiding light towards their soul’s ascendance.

Adornment of The Holy

Hinduism’s relationship to clothing is beyond transcendental. Hinduism’s esoterica is a vast space full of several types of clothing and adornment. The divine use of that clothing and adornment is obvious to many Hindus, especially to India’s artisans. Sanjay Leela Bhansali, prolific Indian film-marker who specializes in the historical drama, creates costume designs, dialogue, and musical compositions that speak towards the ubiquity of divinity.

His latest movie, Bajiao Mastani, showcases the relationship between Muslim Rajput Princess, Mastani Bai, and Hindu Marathi Prime-minister, Bajirao Ballad. Set in the 17th century, the movie is a treasure trove of gorgeous costumes and of dialogue showcasing the Muslim-Hindu tensions between Mastani and Rao’s family. The following segment takes place when Mastani enters Rao’s house when he is not there, to give his first wife blessings in honor of her new child.

Family Member 1: “If you wanted to bring valid offerings, you would have worn holy saffron robes, instead of those the color of green poison.”

Mastani: “People have associated each religion with a color, but color has no religion. To see religion in color, and only color is a way to have your heart turn black.”

Hindu Priest: “Don’t pay her any attention, she has forgotten the difference between a Dargah and Durga.”

Mastani: “Perhaps you have forgotten that the very idol of the Durga you speak of, is anointed with a green shroud, green choli, and green bangles. That in the Dargah, sanctified pirs and fakirs have their tombs covered with saffron robes. Will you still tell me I do not know the importance of color?”[14]

The dialogue brings up an important comparison between the Fakir and his final resting place, the Dargah, and Durga, the Mother Goddess of the more recondite practices of Hinduism. While it was used an alteration device in the movies dialogue, the similitude between the worship of Durga, has many similarities to Sufism, especially when it comes to clothing and adornment.

Much like how in Sufism, a figure can be recognized by their robe. The mystic practice of Goddess worship too, takes much heed to use adornment and clothing for the sake of ritual. Whether it is by the name of Ma, Durga, or Kali, the feminine force is always portrayed adorned. Even while She practices “ritual nakedness,”[15] She is always shown to wear necklaces, headdresses, anklets, and earrings. In Arjit Mookerjee’s Kali: The Feminine Force, every illustration, from 2,000 BCE to the 19th Century, showcases the Goddess adorned with something—from saris spun of gold or entire body suits made of jewels.[16] The more powerful that force, in the case of Kali Ma, the more intense the adornment and clothing.

Kali Ma, the Hindu manifestation of malignant female energy, is showcased throughout time to wear a skirt of arms with a necklace of heads, and several other appendage related pieces of clothing— all attained from the bodies of men sacrificed to her.[17] Devotion and sacrifice come hand in hand, as the Sufi’s may have worn coarse wool to remember their commitment and devotion, becoming a symbol for those after them. In Goddess worship, Ma is depicted wearing the bodies of the sacrificed, to show to those after them the commitment undertaken with devotion.

The use of clothing to represent this sacrifice is substantial because it draws a link between something often viewed as material, even sybaritic, to something esoteric, and purely immaterial, as the Goddess always represents a force beyond the corruptibility of this world. Clothing becomes transcendental in representation—it is not only the items Kali Ma wears to adorn herself, it is also an unadulterated representation of the fidelity of her devotees. One cannot exist without the other, as the clothing cannot exist without the sacrifice, and the sacrifice cannot be so purely represented without the clothing being one it’s prime final forms.

Both religion’s esoterica prove to use clothing in a manner that is dual purpose. Clothing is not only a way to showcase devotion or be recognizable as a devotee of a certain path, it is also used to transcend material fascinations and understand intangible aspects of spirituality. Whether it be through the Green robes of Khidr or the necklace of heads around the neck of Ma, clothing and adornment become representative of the thing that the devotee is reaching for: a connection with the Absolute.

The relationship between clothing and its ritual importance then trickles down to even the smallest elements of the fabric Hindu’s and Muslim’s adorn themselves with, even in modern times. Today, higher members of the Ismaili congregation still, as an unwritten social convention, wear white or light colors to Fidia’ majlis, a ceremony that requires a mystic oath to gain admittance. Devotees of the Goddesses still clad themselves in red to symbolize the blood of the sacrificed.[18] To the esoteric side of both faiths, clothing is in no way a material struggle, but a path to liberation, one thread at a time.

Noroz

I have always been clad in the clothing of devotees, as in my upbringing it was the only way to enter the house of God. The specific house in question is a Jamat Khane, the house of prayer for Ismaili Muslims, the sect of my family. When it comes to the congregation of my local Khane, it represents only the South Asian sphere of influence. Over all, however, our Islam is one that is very Sufi; mixed with religions such as Zoroastrianism, Hinduism, and Sikki.

This is the story I represent. My Mother is nationally, Iranian and Indian, ethnically Marathi and Persian, and my father is nationally Pakistani, ethnically Sindhi, Gujarati, and Persian. My nuclear family then, represents almost a large amount of the international Ismaili community and my parents never let me forget it. I have from a young age, been indoctrinated into knowing my history, ritual and theology. For my mother, a big part of this was making sure I understood the sanctity of clothing and adornment. The result of this is knowing the difference between a Shahrarah and a Ghararah or a gold from Iran versus India.

On the night of Noroz in 2013, I graced my Jamat Khane’s evening prayer service in a specially made pink and orange chiffon Anarkali. Embroidered to perfection with flowers, I matched it with a stack of bangles that went up half way both of my arms, flowers in my hair, and a huge nose ring glittering in my nose. An outfit from India made to wear to a Persian holiday, around a congregation that was mostly Pakistani, it represented my entire being. I felt like the very spring we were celebrating. In that feeling, I was preserving my collective culture and religion. I was doing my own version of devotion, my own version of zhikr.

My religious education teacher decided to disagree. Upon wishing me Noroz Mubarak that night he also told me I was being far too material, dressing in that “way.” It shocked me that a man of learning could say something so reductive. I was quick to correct him. In the middle of 1,000 people I very cordially explained that in my ornate attire I was representing history. In doing that, I am detaching myself from the world we live in, and am entering, as physically as possible, the role of the devotee. Clothing has the power to bring one to God. He has never forgotten that conversation and still brings up to this day.

This paper was a glimpse of what clothing and adornment mean to the collective esoterica of creeds that have for some time been put against one and other. The fabric will always tell a different story. I was not able to mention everything. I was not able to mention the black Chador of Bivi Fatima, sanctified figure from the family of the Prophet, or the fact that Krishna would steal the clothing of his devotees to tease them— but it is my hope that this peek into such a vast history inspires a different opinion in people who see clothing as strictly material, especially within the creeds in question. In extension, while many Muslims and Hindu’s bicker, fight and kill over their differences— in large swaths of the world they wear the same clothing and adornment to the houses of God they harbor, where the prayers they recite translate to be synonymous.

A devotee can be defined as many things, but its purest facet is using everything in their power to maximize their relationship with divinity. If an extra pair of bangles or a sweeping silk robe, does this for some, then there is no reason to deem them any less worthy of the divinity they seek. Clothing has always been an intrinsic part of the divine conversation, recognition of that is paramount to weaving relationships where we often only see the tension.

 

 

Is the Quran only relevant to Muslims?

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by Dr. Aslam Abdullah

Is the Quran only for Muslims? What about humanity? If God is the Lord of the worlds (Quran 1:2) and the Prophet is described as the messenger for the worlds (Quran 21:107) and the Quran is introduced as a reminder to the worlds, (Quran 68:52) then what is the relevance of the Quranic message to the world?

How can the world, Muslims and non-Muslims, alike, benefit from the universal message of a universal and compassionate God? Can non-Muslims practice divinely revealed values without acknowledging their original source and without adhering to the total divine call?

Introduction

The Quran, Muslims believe is the final testament God revealed for human beings through Prophet Muhammad , in the seventh century. They believe that that the Quran affirms everything that was revealed to all the previous messengers in the past including Prophets Abraham, Ismail, Isaac, Jacob, Moses, and Jesus. The Quran recognizes the principle of inclusiveness when it says: “I have come to you, to attest the Law which was before me. And to make lawful to you part of what was (before) forbidden to you; I have come to you with a sign from your Lord. So fear Allah, and obey me.” (Quran 3:50) The Quran also acknowledges that divine message has been sent to all in all languages and the Quran affirms the continuity of the divine message. “O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hind wards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out.” (Quran 4:47)

The Quran acknowledges the common thread in all the divine messages when it says: “The same religion He has established for you as that which He enjoined on Noah – the which We have sent by inspiration to thee – and that which We enjoined on Abraham, Moses, and Jesus: Namely, that you should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which you call them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him). (Quran 42:13)

The Muslims believe that the guidance in the Quran is for all time, and all people. Even though many Muslim scholars have often differed on the issue of giving a copy of the Quran to non-Muslims, quoting the Quranic verse that says “none shall touch but those who are clean,” (Quran 56:79) yet more serious among them believe that the verse refers to the purity and sanctity of the divine message emphasizing the fact that it is revealed by the one who is absolutely authentic (Allah) and delivered by the one who is sacred and pure (Angel Gabriel) and delivered by the one (Prophet Muhammad ) who is innocent from committing any wrong in communicating the message.

In fact, the Quran addresses human beings as “Ya aiyuhal Nas” (O Humankind) directly 306 times and indirectly more than two thousand times in its over 6,000 verses. In contrast the Quran specifically addresses Muslim men and women (Ya aiyuhal Muslimun/Muslimat/Muslimatun/etc) by name only 49 times. How can anyone refuse to share a copy of the Quran with non-Muslims? In fact, the first revelation that the prophet received was first recited by the Prophet to non-Muslims.

Regardless, the Muslim scholarship, by and large, has inadvertently turned the Quran into a manifesto for Muslims only making the argument that Quran is a book of guidance for Muslims primarily. On top of this the use of the Quran has been limited to ceremonial recitation. Is there nothing for the non-Muslim creation of God in the book Muslims attribute to a Merciful and Compassionate God of all. Can a non-Muslim make use of the guidance of the Quran while still remaining outside the fold of Islam? Can Islam be practiced by non-Muslims in its normative sense without adhering to its form ritual structure?

Contrary to what some Muslims might believe the fact is that many human beings, regardless of their relationship with Islam, have on their own reached conclusions that the Quran introduced to the world through revelation. In a way, many non-Muslims have shown a better understanding of the message of the Quran even without fully identifying with Islam than shown by many Muslims.

For instance, the empiricism 1 in modern natural and social sciences is a known reality of our epistemology. The Quran announced this maxim clearly when it said: “And pursue not that of which you have no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be inquired into (on the Day of Reckoning). (Quran 17:36) In other words one must use all methods of inquiry to come to a conclusion and decisions in all aspects of life must not be based on superstitions and hearsay.

There are five major divine ideas expounded in the Quran that human beings have now begun to realize as the essence of their humanity. They were there in other religious scriptures and they are defined in detail in the Quran, yet, humanity as a whole waited for almost 7,000 of its recorded human history to acknowledge their legitimacy and validity.

These ideas have constantly provided guidance to reformers and idealists regardless of their religious or ethnic backgrounds all over the world for centuries. What is ironic is that while acknowledging the supremacy of these ideas many Muslim groups and leaders in the Muslim world have often negated them through their writings or actions. Those five ideas are: oneness or unity of humanity, dignity of human beings, universalization of natural resources, justice and peace. No human society can live in a state of stability and progression without accepting these ideas and making efforts to live by them.

Oneness of humanity

The Quran places emphasis on the oneness of human beings. It introduces the idea of common human origin and ancestry at four different places and says that humans have their origin in a single cell or soul.

“O mankind! Reverence your Guardian-Lord, who created you from a single soul, created, of like nature, the mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.” (Quran 4:1)

“It is He Who hath produced you from a single soul: here is a place of sojourn and a place of departure: We detail Our signs for people who understand.” (Quran 6:98)

“It is He Who created you from a single soul, and made the mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): If Thou gives us a goodly child, we vow we shall (ever) be grateful.” (Quran 7:189)

“He created you (all) from a single person: then created, of like nature, his mate; and he sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. such is Allah, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Centre)?” (Quran 39:6)

Thus the purpose is to ensure that the unity of humanity is never compromised and the differences that exist among people are resolved through a process of mutual understanding on the basis of ideas that are divine revealed.

“Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He wills to a path that is straight.” (Quran 2:213)

The Quran acknowledges the diversity in humanity but described it as a functional aspect of existence and not structural.

“To you We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that has come to you. To each among you we have prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He has given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which you dispute; (Quran 5:48)

The Quranic assertion about the oneness of humanity is a powerful message for all those who still want to live in their own tribal, national and ethnic cocoons without any respect and regard for the other. The Quran does not want a person to cancel one’s identity by birth but wants that identity to enhance inclusiveness rather than exclusiveness.

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Quran 49:13)

The idea that despite differences in our DNAs and fingerprints, we all have a common origin and can relate with each other accepting every human as part of our extended family whether we are able to trace our bloodlines or not is in itself a powerful unifying idea, an idea whose time has finally come in a world that is shrinking every day.

Dignity of Human Beings

The Quran places great emphasis on the dignity of human beings regardless of their gender or race or even status. It says: “We have bestowed dignity on the children of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of our creation.” (Quran 17:70) The dignity comprises rights and duties. It means that all human beings are created equal by the One Creator, and no one is superior to another on the basis of his or her birth or family or tribe. It is only the divine that alone is the judge to decide who lived up to his/her dignified status accepting the dignity of the other. The dignity also means that human beings have a right to life, right to freedom of religion, right to freedom of lifestyle, right to labor, right to security and right to family are secured, even if that means that human beings do not accept divine guidance.

The Quran does not want people to deprive others of these rights because of their color, gender or even religion. The Quran does not give preference to one over the other. The Quran does not say that only Muslims or who have faith in God deserve dignity or rights that are associated with dignity. It talks in a broader term and declares that no one has a right to deny humans their dignity that is a God given right.

Not very long ago, the world had difficulty in realizing the validity of this Quranic message. People were discriminated on the basis of their ethnicity or gender or status and religious scholars and political experts were providing justification for these discrimination. A classic case of this denial of dignity can be found in India where according to religious scripture a group of people were categorized as low castes or untouchables because of their birth in a particular social group. Even though, India has banned that in its constitution and legally such a discrimination is punishable, yet it is still practiced widely in the country. In the United States, we had the “N” word for African-Americans in vogue for several centuries and is still uttered in several private sessions. But no one in the world today can argue for segregation and discrimination on the basis of race, religion,, gender etc. The world has begun to realize and implement the Quranic message of the dignity of humankind. This message is relevant in our time more than ever before, regardless whether Muslims practice it or not because it certainly can inspire people of all faith to stand with each other in defense of human dignity of all.

Universalization of Natural Resources

The third Quranic message relevant for humanity at large is its emphasis on the universality of natural resources. Earth, oceans, skies water, and wind are for the benefit of all. No one can monopolize them for their exclusive use. No one can use their access to these resources to deny others the rights bestowed to them. Thus the Quran states, “It is He Who has created for you all things that are on earth; moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He has perfect knowledge.” (Quran 2:29)

The distribution of these human resources in a manner that would ensure the dignity and oneness of humanity is a major challenge for human beings. Wars have been fought for land and access to natural resources such as water, land or gas without realizing that none of these natural treasures were created by humans, yet human beings have always fought over their greed to control them.

The Quran explains that the purpose to provide these resources is to ensure that human beings are not deprived of their basic needs for survival. It asks human beings not to use them to exploit fellow human beings. Our world today has about 1.6 billion people who sleep hungry every night. Our world has over 60 percent of the population that earns less than a dollar a day. Malnutrition is common and so is homelessness. People are deprived of drinkable water even though there is plenty of fresh water resources. People are still forced to live on streets and under open skies even though there is plenty of land to provide housing to everyone.

In religious circles everyone talks about removing poverty or at least ensuring that people’s basic needs are addressed. The Quranic message certainly gives guidance in this matter and invites people to work together to ensure that no one sleeps hungry and no one is homeless. The Quran addresses the issue of basic human needs in great details in verses 12 to 18 of chapter 90 when it explains what is this steep uphill ascent? Who else can tell you better than the Almighty? So listen: The uphill ascent is that a human should not only look after himself. Wherever he sees a human neck caught in any kind of subjugation or bondage, he should free it. That is to say, the first and foremost thing to do is to establish a system where no one is subdued by or subjugated to another. Everyone walks with his chin up, with total physical and mental freedom. (He should not have to follow and obey any Law except that of Allah the Almighty.) And during the period when some people take over all primary sources of subsistence and create a state of general distress and hunger, this system should look after the needs of those who, despite living among other people, feel lonely and helpless; or of the needs of those who have to labor hard for a morsel. They are the auspicious and prosperous people on the right path, enjoying the pleasures of life.

Justice for all

Justice is the buzz world in our modern vocabulary. The Quran not only emphasizes justice but also recommends a step above justice, i.e., working for the good of others at the expense of one’s interest. On the other side are those who are also true to their faith. They always give preference to the needs of the newcomers, even if they themselves are indigent and living a life of hardship. (Quran 59:9) The Quran reminds that people who are likely to achieve prosperity are those who change their personalities and no longer push others aside to selfishly fulfill their own needs. Realizing that the other person’s need is more demanding they voluntarily allow them to fulfill it first.

The Quran recommends a simple maxim for justice “O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well- acquainted with all that ye do.” (Quran 4:135)

“O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do.” (Quran 5:8)

Every human society accepts justice as its core value, yet we find that every human society violates its own declared values and promotes injustice on the basis of divisions that people have created among themselves. So much inequality, indignity and denial of basic human rights takes place in our world simply because people tend to view justice for others as not binding. However, without adhering to justice, it is impossible to think of dignity, unity or universality of humanity.

Peace is the goal

The ultimate goal of humans in this world is to secure a peaceful human society so that a peaceful family can protect the interests of a peaceful individual for achieving his or her true potential in deliberating on the purpose of this life and preparing for a life that is eternal in every sense of the term. The unity of humanity, the dignity, the justice and the universality of human resources pave the path for peace. They liberate humans from the mundane and profane and take them to the realm of sublime and sacred. They ensure that that human beings reconcile between their greed and their need.

Defining the purpose of his guidance the Quran says that “through which God shows unto all that seek His goodly acceptance the paths leading to peace and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way. (Quran 5:16)

The Quran repeats the message several times that the purpose of human efforts is to enable humans to dwell in an abode of peace, “theirs shall be an abode of peace with their Sustainer; and He shall be near unto them in result of what they have been doing.” (Quran 6:127) and explains “And [know that] God invites [man] unto the abode of peace, and guides him that wills [to be guided] onto a straight way.” (Quran 10:25)

Thus, the message of the Quran is universal and eternal. The divine sets the standards through messages delivered to human beings. It was left to individuals to seek the path of unity, dignity, universality, justice and peace not the path to argue with each who is better than the other or who would qualify for the grace of God and who would not. Let the world not deprive itself of the benefits of the divine guidance because of the sectarian, myopic and often arrogant behavior on the part of some Muslim groups. Let the world make use of these values that are universal and would help everyone. Muslims should also not shy away from joining those who work for these values even if their proponents happen to be those who profess other faiths or no faith.

Notes:

1. Empiricism: The practice of basing ideas and theories on testing and experience.

“Creeping Sharia”: A Myth?

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by Amina Khan

The term “Sharia law” ignites heated arguments as non-Muslims attempt to define it through tenuous sources. However, concurrently, radical Muslims also disseminate false translations of Sharia for the benefit of their own religious extremism and political gain.

So then, what is Sharia and is it something Americans should fear?

History and Origin

Sharia sprouted following the death of the Prophet Muhammad in 632 AD. It derives its essence from the Qur’an and Hadith; yet, conflictions develop as the credibility of Hadith is scrutinized between Muslim scholars. The reliability of a Hadith may have faltered through the “chain of transmission” down the years. If a Hadith contradicts another Hadith or the Qur’an, it cannot be true. Unfortunately, Hadith have been abused under degrading rhetoric and is always undergoing analysis between scholars.

Sharia translates to “the direct path to water”, as it is wholly a practiced way of life for Muslims.

Trying to ban Sharia is denying Muslims their religious freedom. But, Sharia is not a set of laws that are to be forced on anyone against their will as it is stated in the Qur’an that “no compulsion in [acceptance of] the religion” (2:256) is allowed. Furthermore, Sharia is not even a set of laws, but rather a philosophical concept of guidelines that root from the concepts learned in the Qur’an and Hadith. It molds with the society that a Muslim currently resides in; however, it is strictly only for Muslims and is not something that is trying to spread or be forced onto the Western world.

Five Parts of Sharia + Fiqh

The five branches of Sharia are Adab (behavior, morals and manners), ibadah (ritual worship), i’tiqadat (beliefs), mu’amalat (transactions and contracts) and ‘uqubat (punishments). However, it should be noted that these rulings apply to a willing person, not through forced government implementation.

Fiqh means “understanding” and is taught through four different schools (Hanafi, Maliki, Shafi’i, Hanbali) with the common conception that these scholars are not speaking for God. Fiqh is essentially stories of Prophet Muhammad (SAW), Qur’an and Hadith. Unfortunately, the Western view of Sharia and Fiqh is based on how Middle East countries make use of the Islamic laws.

Countries like Saudi Arabia, abuse the nature of Islam to weaken the disposition of Muslims for their own political gain. These countries eradicate the concept of justice that is essential to Sharia, simply to gain power and fuel their extremist views. An honest example of Sharia law is prevalent in America, as freedom of religion, freedom of speech, freedom of expression and freedom of thought are promoted. The Islamic part of Sharia is fully a Muslim’s own spiritual relationship with God in directing themselves to be a better person.

Violence and Punishment in Qur’an + Concept of Hudud

“Whoever kills a person who has a truce with the Muslims will never smell the fragrance of Paradise.” – Saheeh Muslim

It is narrated that Muhammad (SAW) said, “To free someone criminal mistakenly is better than to punish someone innocent mistakenly.” ‘A’isha (ra) narrated, “Ward off punishments as much as you can. If you find any way out for a Muslim then set him free. If the Imam makes a mistake in granting forgiveness it is better for him than that he should commit a mistake in imposing punishment.”

“Avert the Hudud (legal punishments) from being inflicted as much as you can, and whenever you find a way for a release [of a defendant] go through it, since it is better for one who rules to make a mistake in acquitting, than to make it in punishment of the innocent.” (Sunan al-Tirmidhi no. 1424. Classified authentic [sahih] by al-Hakim)

Hudud means the “limits of God”, Jonathan Brown from Yaqeen Institute states, but nowhere does the phrase appear in the clear context of labeling certain crimes (see Quran, 2:229, 4:14, 58:4, 65:1, though 4:14 is followed by a discussion of sexual impropriety). As punishments in Islamic law are formatted by human reason and not by the verses in the Qur’an, there is ample room for error. There are only four undeniable Hudud penalties specified by the Qur’an: 1) Theft; 2) Armed robbery; 3) Illicit sexual intercourse; 4) Slander.

The Qur’an does not command the death penalty for major sins, even murder. The family of the victim of a murder is given the option to forgive a murderer, be given compensation for the murder, or have the murderer killed (2:178). Stoning someone to death is never mentioned in the Qur’an, but is a common practice in some countries who are clearly not following the book accurately.

However, it is important to note that the concept of Hudud is not meant to be implemented into society today, rather it is there to sustain Quranic maqasid of justice/compassion in the specific context of Meccan society at the time.

In a typical book of fiqh, less than 2% of the book is devoted to the Hudud crimes and their punishments.

“Those who commit unlawful sexual intercourse of your women – bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way. (4:15) But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful (4:16).

“And those who accuse chaste women and then do not produce four witnesses – lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient, Except for those who repent thereafter and reform, for indeed, Allah is Forgiving and Merciful” (read 24:4-9).

Forgiveness is a prime factor in Islam, and punishment is only given if there is substantial evidence of a sin, which is extremely rare. These punishments are scarcely ever used and if they are, it’s used in an extreme and unfitting manner. Also, the Qur’an was revealed 1400 years ago in a time where punishment like prison did not exist. In fact, in the entirety of the Quran of 114 chapters, only three punishments are written: prescribed punishments, retribution, and discretionary punishments. Also, in modern societies, where the vast majority of crimes cannot be examined on the basis of eyewitness evidence and where all kinds of forensic data enabled by scientific advancements have become critical to investigating and prosecuting crimes: there is no need for Hudud to be used.

“And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation – his reward is [due] from Allah . Indeed, He does not like wrongdoers”(42:40).

“And if ye do catch them out, catch them out no worse than they catch you out: But if ye show patience, that is indeed the best (course) for those who are patient” (16:126).

Scholars argue that the verse on theft giving the punishment of cutting off one’s hand is mistranslated. You shall “eqta’u” the thief’s hands as a punishment for their deeds, and to serve as a deterrent from God. The word “eqta’u” is normally used along the lines of ‘marking’ or ‘leaving a scar’ where as “batara” would mean to “cut off”. In Qur’an 108:3, “Indeed, your enemy is the one cut off” (abtar – a derivative from batara).

This can be further argued in the story of Joseph:

“So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], ‘Come out before them.’ And when they saw him, they greatly admired him and cut their hands and said, ‘Perfect is Allah ! This is not a man; this is none but a noble angel.’” (12:31). “Eqta’u is also used in 5:38.

As for other violent verses of war, are only written in the Qur’an as explanations for wars that happened at that time, like the Battle of Badr. However, people of ISIS and Taliban take these verses and use it to cowardly support their own horrendous actions of war and savagery.

In a hadith of an underpaid child who stole fruit from his employer was brought to Prophet Muhammad (SAW) by the employer who demanded the child’s hand be cut. Upon seeing that the child suffered from hunger, Prophet Muhammad (SAW) rebuked the employer for underpayment and made it obligatory on him to educate the child and provide proper food to him until he grows up. This hadith makes up several of examples of Prophet Muhammad’s way of promoting justice where it is necessary. Among forgiveness in Islam, a good deed can also wipe away sin, as narrated in a hadith of a prostitute whose sins were forgiven simply because she gave water to a thirsty dog.

Hiraba

The harshest punishment written in the Qur’an is 5:33. Majority of Muslim scholars deem this verse was revealed after men had blinded, maimed and murdered a shepherd while also stealing his camels. Prophet Muhammad (SAW) ordered the killers to be punished in the same manner. However, some scholars argue that these reports are skeptical. Nevertheless, it is stressed that the ruler or state has the preference in deciding the proper punishment for Hiraba.

Terrorism is classified as Hiraba, which is punishable by death, as Hiraba means “waging war against a society”. Therefore, Islam heavily supports the notion that groups like ISIS are to be punished.

Misconceptions of Jihad

Opposite of Hiraba is Jihad. The term Jihad has been abused to hold a negative connotation juxtaposing its true meaning in Islam. People who do abuse the term are disregarding Islam’s immaculate history of consistency to the standards of law and justice in affairs of state. Jihad in Arabic means to “strive for some objective”. Countries who use Jihad for unwarranted violence and propaganda have been misguided and are neglecting Islamic conditions. It has become a norm for cultural society to define Jihad as rebellions against authority, which stressfully denounce Islamic principles.

Spiritual Jihad’s goal is to diminish demeaning characteristics by practicing dhikr, the Remembrance of God.

Jihad essentially means to “struggle” and is overall an internal and external way to be a good Muslim. The only reference of Jihad to violence is when Prophet Muhammad (SAW) mentioned to his followers on the way back from military campaign that a transition was made from armed battle to the peaceful battle, enforcing the idea of a “just war” and terms of defensive battles.

Islam’s Tolerance of Other Religions

“After Muhammad’s death, Jews and Christians were never required to convert to Islam but were allowed to practice their religions freely in the Islamic empire. Later Zoroastrians, Hindus, Buddhists, and Sikhs were also counted among the People of the Book. It has never been a problem for Muslims to coexist with people of other religions. The Islamic empire was able to play host to Christians and Jews for centuries, but Western Europe has found it almost impossible to tolerate Muslims and Jews in Christian territory.” – Karen Armstrong

“Beware!  Whoever is cruel and hard on a non-Muslim minority, or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment.” – Abu Dawud

“You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah , and you will find the nearest of them in affection to the believers those who say, “We are Christians.” That is because among them are priests and monks and because they are not arrogant” (5:82).

Several Quranic verses denounce the ostracization of any religion besides Islam. Misconfigurations of verses stating the murder of non-Believers repudiate the understanding of historical context at that time. Meccan “Pagans” had waged war against the Prophet Muhammad (SAW) and his community, while they violently oppressed and tortured Muhammad and his followers. Eventually, after several assassination attempts on Muhammad, various hostile Arab tribes joined in the fight against the Muslims, cultivating the Battle of the Trench, when 10,000 soldiers from many Arab tribes gathered to take out the entirety of the Muslim community. Muslims survived this war and went onto civilization.

As mentioned in the Huffington Post, the verses that come immediately before 9:5 state, “Those with whom you have treaties are immune from attack.” It further states, “Fulfill your treaties with them to the end of their term, for God loves the conscientious.” Now, in its proper context, verse 9:5 can be accurately understood.

“Creeping Sharia” is a non-existent movement. Sharia is not here to “take over” the world and convert everyone to Islam as Allah (SWT) “guides whomever He wills”. The violence that is so prevalent in the Middle East has no relation to religion, rather it capitalizes globalization and colonialism. Muslims are victims under those who use the name of Islam for their own political agenda to obtain power and sustain greed. Sharia has no intention to be violent, unless drastic sins like those ISIS is committing, then punishment is deemed to be fitting. Above all, forgiveness is dramatically portrayed in Islam, punishment is not something that should easily be given. It is important to understand the correct principles of Islam, and digest the violent terms in the Qur’an as verses that befitted society at that time and era.

The Martyrdom of Imam Hussein

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Muharram, the 10th of the Islamic calendar brings out fissures in the Muslim community. Its a day when a segment of Muslims mourn the martyrdom of Imam Hussein, the grandson of the Prophet and the other segment that equally loves the Prophet and his family, minimize or ignore the martyrdom.

While one segment fasts on the day commemorating a Jewish tradition that says that on this day Prophet Moses saved his people from the tyranny of Pharaoh, the other grieves, laments and remembers the martyrdom of Imam Hussein by self-flagellation.

History is still haunting us and the event that took place some fifty years after the death of the Prophet still divides us. Yazid ibn Muawiya and Imam Hussein are the two characters around whom the entire story revolves. One segment of the ummah considers Yazid a legitimate ruler and the Imam a rebel, the other considers Imam a freedom fighter and Yazid a tyrant. In the continuation of the controversy that has resulted in the emergence of different versions of Islam, the dream of making the faith a unifying force for Muslims is irrelevant.

History has to be seen in its right perspective and should be analyzed according to the explanation of people who were involved in it.

Based on how Imam Hussein presented his case and the horrific ordeal he and his family went through, it is clear that his martyrdom is one of the most revolutionary moment in the history of humanity when an individual decided to sacrifice all that he had to preserve the divine ideals of justice. Those who were fighting against him knew the fate of the opponent. They knew that he was the grandson of the Prophet.

The people who claimed to be defenders of the principles of justice betrayed Imam Hussein and watched him as bystanders pursue the struggle on his own. The Imam fully knew the value of his stand, but mourning or grieving would not serve the purpose or give right tribute to him.

Rather than observing this day of 10th Muharram as a day of mourning and tragedy, all Muslims regardless of their sect, must observe it as a day of justice and freedom. They must make this a day to remind the world that tyranny must be challenged, abuse of power must be questioned, usurpation of power by turning political office into a throne to be passed on one’s progeny must be defied and coercion to force people to succumb to political authorities must be responded. This will bring meaning to the sacrifice of the great martyr Imam Hussein for Muslims and people of all faith.

The Muslim world is in fact divided between those who usurp the rights of people and those whose rights have been usurped. We have falsely tried to cover this basic division through imposing sectarian, ethnic, cultural and tribal differences so that the real issues can never be brought up. The existing divisions are preventing Muslims from bring about positive changes in the society. Any time people question the legitimacy of those who unjustly violate people’s human rights, the shia sunni differences are brought up by the special interest groups. Often these differences are escalated to devastating violence.

Unless, Muslims go back to their history and read it correctly to draw necessary conclusions, they will continue to be played by special interest groups among themselves. Perhaps, we can begin by reevaluating our attitude to the most tragic event of our history, the Karbala

Sexual Harassment in Religious Institutions

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by Dr. Aslam Abdullah

Every time someone brings up an accusation pertaining to sexual harassment against a prominent religious figure, regardless of his or her faith, people in general react in a manner of disbelief. How is it possible? They ask and then speculations begin. “It must be a conspiracy,” suggest those who are die hard followers. “Finally s/he got caught,” say those who opposed him from the beginning. In these two contrasting and conflicting reactions, the issue becomes personalized. Emotions flare high, tempers fly and the people find one more reason to divide themselves.

Can there be a rational approach to look at such issues. Can we move beyond individuals to focus on something that we often fail to address in our communities, especially if they happen to be religious.

Abuse and misuse of power, authority, influence, or one’s celebrity status is not uncommon. Sexual harassment of vulnerable segments of our community is also nothing unusual. Studies done in the US reveal  that one out of every 6 American women has been the victim of an attempted or completed rape in her lifetime (14.8% completed, 2.8% attempted). that about 3% of American men—or 1 in 33—have experienced an attempted or completed rape in their lifetime. that from 2009-2013, Child Protective Services agencies substantiated, or found strong evidence to indicate that, 63,000 children a year were victims of sexual abuse. that a majority of child victims are 12-17. Of victims under the age of 18: 34% of victims of sexual assault and rape are under age 12, and 66% of victims of sexual assault and rape are age 12-17.

Studies also reveal that sexual assault or harassment also take place against adults. Millions of women in the United States have experienced sexual assault. It is estimated until from 2000 to 2015 more than 50 million American women have gone through the trauma of reported or unreported sexual assault. Females ages 16-19 are 4 times more likely than the general population to be victims of rape, attempted rape, or sexual assault. Women ages 18-24 who are college students are 3 times more likely than women in general to experience sexual violence. Females of the same age who are not enrolled in college are 4 times more likely.

However, when these cases involve religious figures, the issue become larger than life itself.

In the United States Sexual harassment is a form of sex discrimination prohibited by Title VII of the Civil Rights Act of 1964. It consists of both “quid pro quo” harassment and “hostile environment” harassment. Religious organizations that are subject to Title VII are covered by this prohibition. An employer is automatically liable for supervisory employees’ acts of harassment, but a defense is available to claims of hostile environment harassment if they have adopted a written harassment policy and an alleged victim fails to pursue remedies available under the policy. In some cases, an employer may be liable for acts of sexual harassment committed by non supervisory employees, and even non employees.

Despite this legal provision, most religious institutions in the US and elsewhere lack a policy of monitoring, recording, reporting and taking appropriate actions in case such allegations are brought forth. In fact most are in a state of denial that such events could ever take place among them. This is the position many religious establishments took in recent years when their members or religious leaders were accused of improper behavior. However, subsequent investigation proved them wrong.

There are a few things that we must realize.

  1. No religious community is immune from the abuse.
  2. The problem will not be resolved by ignoring it.
  3. Acknowledgment of the problem should lead to the adoption of policies ensuring that when and if such incidents happen, appropriate measures would be taken.
  4. These policies should protect the rights of those making allegations as well as the defendants.
  5. If flagrant violation has taken place, the case should be referred to legal authorities
  6. However if the two parties agree, the policies should also ensure a process of arbitration with provision of confidentiality to both parties.
  7. If the arbitration fails the matter should be referred to the legal authorities 

Even after adopting such policies, it cannot be guaranteed that accusations would not be made and harassment would cease to exist. But at least, people can at least be assured that a process is in place to secure the interests of those involved in the situation.

In the absence of a well defined policy to tackle such issues, it would be up to individuals and groups to manipulate events to their advantage and certainly no one would want to be in this situation because it is bad for the alleged perpetrator and the alleged victim.

Let us hope that religious communities would come together to make a pledge that they would root out sexual harassment and abuse from their institutions and ensure that no innocent is pronounced guilty and no victim is left without justice.

Orlando Mosque Welcomes Hurricane Irma Evacuees

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by Aysha Qamar

While many worshipping and religious houses closed their doors to avoid Hurricane Irma destruction, Tariq Rasheed, the imam of the Islamic Center of Orlando, opened his mosque for people seeking shelter, hosting around 150.

After millions were forced to flee as Hurricane Irma traveled up Florida’s west coast, the Islamic Center of Orlando, Jama Masjid, opened up its doors to all those seeking shelter. The local Orlando Mosque has been named as one of the first religious organizations to have opened its doors for Hurricane Irma Evacuees.

The mosque posted its welcome on social media and was met with positive responses.

The building was sheltering about 150 people as of 5 pm on Sept. 10, according to Rasheed during an interview with The Washington Post.

The mosque hosted people of different ethnicities and religious backgrounds.  While other worship places such as churches and synagogues have community halls or areas specifically meant to accommodate people due to pews, mosques are able to offer the actual worship space as shelter. The wide open carpeted prayer floors allow for a space to be transformed into shelter camping ground.

“We wanted people to feel as comfortable as possible and we wanted to do our best and did not want anyone to have any discomfort.”

The Islamic Center of Orlando is one of the few houses of worship that remained open in the area. It announced it will continue its usual prayers five times a day, while welcoming anyone in the community who needs shelter.

“Lots of hospitality, they’ve been feeding us three meals, giving us cots to sleep on and we’ve just had an excellent experience. And of course, being in the Islamic community is just wonderful for us,” one of the evacuees, Sally Killic, told The Washington Post.

An estimated of 10,000 residents are homeless after Hurricane Irma blew through Florida as a massive and powerful Category 4 storm.

The storm downgraded as it moved north towards Atlanta, with maximum sustained winds of 56km/h (35mph) later recorded, the National Hurricane Center (NHC) said in a statement.

6.5 million homes in Florida, two-thirds of the total, are without power after Hurricane Irma cut a deadly path through the state, officials said.

Many other mosques have also opened their doors, providing shelter, food and daily necessities for those in need.

Natural Calamities and Our Response

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by Dr. Aslam Abdullah

Every time a natural calamity occurs some people, who claim to be religious, claim that it is part of a divine punishment meted out to human beings because of the deviation of a few.

Scientists tell us that such natural calamities occurred in our world when there were no human beings. They tell us that hurricanes, floods, fire, earthquakes and fires have been occurring for millions of years, destroying natural habitats and animals etc. for millions of years.

So how should one read these events? Human beings found these conditions already existing when they first experienced the universe. They used the divine energy to harness the forces of nature so that they could minimize the damages when these calamities occur. Human societies that were cautious, alert and aware of these events studied them and have succeeded in taming them or minimizing the damage- while those who failed to take note of these events and indulged in the pursuit of a life style that prevented them to foresee the dangers suffered hugely.

This human struggle in search of finding solutions to the pre-existing and newly developing natural calamities continues to take place everyday, preventing losses unimaginable if such efforts were not there.

Imagine if people in Florida or Texas were not pre-warned of the intensity of the hurricane, what might have been the loss of human life? Imagine, those parts of the world where such warning is not available, how much damage is caused when even a low intensity event takes place.

Nature acts on the basis of laws that the creator of the universe has embedded in them. It does not deviate from those laws. But some time human beings interfere in these laws, forcing changes that were not originally part of the original scheme.

Human history is full of narrations that tell us that whenever human beings neglect their responsibilities to their world and indulge in actions that interfere in nature, calamaties become disasterous and lethal.

Thus, we must realize that fires, earthquakes and hurricanes would continue to take place in our world as part of the inbuilt laws in the nature. We can minimize the damage caused by them if we are well prepared to deal with them. It is imperative for humans to continuously engage in exploring the nature and understanding its dynamics. This is what the original call of the divine guidance is when it invites humans to use their intellectual capacities to subdue the forces that may harm them.

Those who hold God responsible for natural calamities should focus on inspiring their followers to understand and tame nature, rather than propagating the idea that because of the deviations of a few, an entire humanity would be punished. It is an argument that goes against the concepts of justice and mercy, the foundational cornerstones of any faith.

The Hajj Paradigm: Islam’s Most Unifying Narrative

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by Imam Luqman Ahmad

Perhaps, the purest, and most poignant narrative of what Islam really stands for at its core, is the visual takeaway one gets from the annual Muslim pilgrimage to Mecca-called Hajj. Every sane adult Muslim, who is physically and financially able, is required to perform the Hajj at least once in their lifetime. A religious scholar, an illiterate farmer, an international banker, a tribal Bedouin, a head of state, a decorated soldier, and a truck driver, each are all required to perform the Hajj in the same manner. Each are equally obligated by religious law to wear exactly the same style and color of clothing, donned and draped in the same way and to repeat from their mouths, the same words;

labbaik Allahumma labbaik, labbaik laa shareeka laka labbaik. Inna al-hamda, wa ni’mata laka wal mulk, laa shareeka lak.

“Here I come oh Lord here I come. Here I come You have no partners here I come, surely all praise, all grace and good, and (all of) the Kingdom belongs to You. You have no partners”

While people are circling around the Ka’ba, Islam’s holiest Mosque, it is impossible to distinguish the prince from the pauper, the rich from the poor, the teacher from the student or the barber from the baker. Nor is it possible, as they perform the rites of Hajj, to define with any accuracy just by looking, what a person’s ethnicity, group, nationality or language is. The only considerations which determine incongruence between one pilgrim (hajji), and the other during the Hajj is their personal level of faith, their god consciousness (taqwa), each person’s individual physical, emotional, and spiritual challenge and the personal prayer of each pilgrim, as they perform the required rites of the Hajj as guests of Allah to the holy sanctuary.

The Hajj grounds- Mecca, Mina, Arafat, and Muz’dalifa– are the only places on earth, and the only season of the Islamic calendar year, where race, power, social preference, position, economic status, ethnicity or politics have no standing whatsoever. There are no lands to conquer, no power struggles, no physical enemies to combat and no images of Islam to defend. There are no media cameras to prep for and no one to convince of your legitimacy or sincerity except the Almighty God, Allah be He Exalted and Glorified. During the Hajj, all that is left is submission to Allah, striving towards Him, and the reality that every Muslim has the same rights and obligations as every other Muslim. The only avowed enemy and the only action of aggression during Hajj are the Shaitaan (Satan) and the three stones that pilgrims throw against him, as a sign of their obedience to Allah and their opposition to evil. According to Allah, it is Satan who is mankind’s greatest enemy.

It was during the Hajj, that the Prophet (SAWS) delivered his farewell sermon and unequivocally declared,

“All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety (taqwa) and good action. Know that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.”

The words of the Prophet (SAWS) are as relevant today as they were spoken more than fourteen hundred years ago. Perhaps even more so. The Hajj is a yearly reminder that we are all equal in the sight of Allah and that we only excel above one another through taqwa [piety]. The Hajj also reminds us that we do not judge a book by it’s cover. The Prophet (SAWS) said,

“Verily Allah does not look at your shapes or your bodies but He looks at your hearts”.

The type of equality embodied in the Hajj, is the type of equality that the Prophet (SAWS) spoke of during his Farwell Sermon. This is the kind of justice that makes us unafraid to look at ourselves in the mirror. It is the kind of justice that depoliticizes our religion, and the type of justice where we do not simply move from campaign, to campaign, but stand firmly on principles. This is the type of justice upon which Allah created human beings:

“O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other. Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things),” [49:13]

As Muslims, we do not own Islam. Islam is the religion of Allah and He owns it. We are all merely His servants who strive to submit to His will. The picture and meaning of the hajj is what all Muslims should strive to live up to- being true servants of Allah and brothers and sisters in faith. We must be an ummah that transcends race, ethnicity, status and nationality.

Reliving the Hajj paradigm every year is a reminder to us all that we as Muslims are essentially one community, and that we should not let the differences in our color, our positions in life, our ethnicity or our nationalities prevent us from coming together, as brothers and sisters in faith. Every year, the sea of undistinguishable believers in white garments circling the Sacred Ka’ba, standing with their hands outstretched to Allah, or standing in peace on the mountain of Arafat, is a reminder of that message and that our God, Allah, is One God and that our faith is one faith.

 

The Freedoms We Celebrate

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 by Azher Quader

Earlier this month our country celebrated its 241st Independence Day. That same weekend ISNA had its 54th Annual Convention too, here in Chicago, which was unusual for it as its normal schedule for Labor Day weekend was conflicting with Eid-ul-Adha this year. The confluence of these two events had some special significance and relevance for us. One celebrated the Quran, the other celebrated freedom.

 We, Americans take great pride in the freedoms we enjoy. Our founding fathers included freedom of speech and freedom of religion in the document we revere as our constitution. At a later date President Roosevelt added two more freedoms as goals to pursue: freedom from want and freedom from fear.

 The Quran emphasizes another freedom: freedom of choice, given to all humans. 

As is often the case with such a far reaching document as a constitution, which is meant to guide individuals and societies over perpetuity, the original intentions of the creators are subject to the way such directives are interpreted and implemented by subsequent generations, that determines their outcomes over different periods of time. Such is also the case with the Quran where its guidance, intended to produce successful outcomes for individuals and societies, by its Creator, has sometimes not done so, frustrating individuals and societies due to their particular interpretations and implementations of its guidance.

Our genius as American citizens today as well as members of our faith community, therefore we may surmise, face similar challenges. If we are experiencing as Americans, divisions within the country that are unprecedented in our times and if we are suffering as Muslims, the agony of terrible turmoil abroad and insecurity at home, should we not perhaps question our interpretations of our revered documents as well as our sacred texts?

In addressing the issue of freedom to choose, the Quran accepts the premise of human reason and intellect as valid instruments to choose with, but says it has provided some help through revelation from time to time, just in case we humans, in our pride and arrogance would choose to conclude our reason and intellect can never go wrong. 

While all other freedoms we cherish are dependent upon the benevolence of a state or the will of another entity, freedom of choice, the Quran declares, is personal and independent of any external authority. By exercising this freedom over issues of our daily life, using the guidance from reason bolstered by revelation, the Quran makes the argument, a more “just and compassionate” society can be established. Furthermore, where reason and revelation appear to contradict, we can and should observe outcomes to determine if the choices we make are appropriate or not. 

From the sobering stories of history, the Quran repeatedly reminds us that when societies failed to pursue a code of ethics, upholding the centrality of “justice and compassion”, they suffered the inevitable misfortune of decay and self destruction. The rise and fall of nations and civilizations it contends has little to do with their economic prosperity or their military might during their times, but everything to do with the pursuit of this moral code. The boomerang of cause and consequence, dictated by the choices we make, never fails to bring home the inevitable results, regardless of what our wishes may be. 

So how does all this stack up on the issue of our freedoms in America.  Famously the freedom of speech, for instance, guaranteed in our constitution that we celebrate so much. How well have we interpreted and implemented it through the course of our history? Have we always done a good job? Not very convincingly, it seems if we are to look dispassionately on the record, at many times.

Why then we should wonder young Snowden is living in Russia for spilling the beans on our government’s secrets.  What about a preacher from Georgia who was preaching non violent means for ending racial segregation, but met with a violent end in Tennessee?  What about a truth teller named Malcolm, who spoke a bit too harshly about the hypocrisy of white America’s claim for equal rights and we silenced him for good as well? Or should we forget the four who raised their voices against the war in Vietnam on the campus of Kent State and we sent the National Guard to shoot them down? Who decides when the freedom we cherish is the freedom to crush? Do we really permit people to speak their minds or do we disallow the kind of speech that speaks truth to power? Are we truly free to speak our minds or are we warned through these examples to hold our tongues? As, Iqbal, our poet philosopher of the East would say:

“Ye Dastoor-e-Zuban Bandi Hai Kaisa Teri Mehfil Mein

Yahan To Baat Karne Ko Tarasti Hai Zuban Meri”

Why does this tradition of silencing exist in your place?

My tongue is yearning so much to speak over here

The Quran too promotes free speech, open debates and discussions, encourages us to listen and learn, to reason and reflect, to understand another’s point of view. But is that how we have interpreted its guidance in our communal life? What is our reality? 

Try making a case for the permissibility of interest within orthodox circles and see what happens. Or question the infallibility of Hadith and see the verbal lashing you receive. Or mention adjusting the rate of Zakat, heaven forbid arguing against the payment of Zakat. Or speak about the futility of memorizing the Quran without understanding its meaning. Or talk about women’s empowerment at home, the workplace or even the masjid, much less raise the concern for gender equity in matters of inheritance. Or render an opinion on celebrating Milad within a crowd of Wahabi patriots. Try rocking the boat any and you will drown in the puddle of your audacious free speech. Yes freedom provided by the Book, yet denied by the mullah, who chooses to interpret the text much differently, is the way the argument ends.

The Quran regularly insists for us to share the abundance, to serve the other, to be engaged, to be good neighbors, to be bridge builders, to be action oriented, to speak up for the oppressed, to stand up for justice.  But look what so many of us choose to do? We choose to collect and not give, to be isolated and disengaged, to be meditative and aloof, to be silent and voiceless, to be indifferent to the needs of the other, to be strangers to our neighbors, to be consumed with our self interest. We repeatedly choose the easier ways, the ones less painful, more comfortable, less demanding of any sacrifices. We choose rituals over service, dialogues over dynamism, mediocrity over excellence, conformity over change. When asked to climb the steep path, we choose to travel the level road. Need we question our interpretations and our implementations of the Divine writ? Are we making the prudent choices for our salvation?    

Let us check out another freedom we celebrate as American citizens so very much. Our cherished freedom of religion. When we are told of this freedom we are regularly reminded of the separation of church and state. That we can have our churches , our temples , our synagogues and our mosques; build them, worship in them, practice our rituals, recite our sacred texts, sing our praises of the Lord and congregate there with complete freedom. No government body, we are comforted,  will interfere and impose any restrictions upon our religious practices there. We are told we have the freedom to observe our holy days and our religious festivals. We can wear our yarmulks and our hijabs, our kufis and our turbans, observe our fastings and our sabaths.

But sadly that is where the case for religious freedom ends. Is there nothing more to religion? Does religion not have a say in the way we are to live? The larger domain of ethics and morality which is really foundational to the understanding of religiosity, is carved out from this freedom on the grounds of domain. When we draw a line between the practice of rituals and the foundations of faith where “justice and compassion” abide, and say this freedom you are guaranteed but not this other one, what freedom do we really celebrate?

The pilgrims did not come to America in pursuit of rituals to practice but a life of ethics and morality to live. That freedom is what they sought. That freedom today we no longer possess. The values for which they journeyed across stormy waters, risking their lives, are all but lost. Today we worship the secular life, which has redefined marriage, idolized adultery, institutionalized racism, legalized abortion, commercialized pornography, corrupted our democracy with money laws declared constitutional and given us a new religion to claim as our own, and a new freedom in its name to cherish. Yes we have freedom of religion and the religion we have now adopted is called ‘secularism’. 

There was another place and time in history when our favorite poet [Iqbal] again alluded to this mistaken understanding of religious freedom, when he cautioned his people in his own special way:

“Mullah ko jo hai Hind mein sajde ke ijazat

Nadaan yeh samajhta hai ke Islam hai azaad!”

The mullah in India is happy to have the freedom to pray

The foolish one believes his religion (Islam) is free

To be sure we have freedom of religion in our country, but the religion that celebrates freedom here today is unfortunately not the religion originally prescribed for us by Moses or Jesus or Buddha or Muhammad (Peace-be-Upon them all).

What about FDR’s vision of a country and world someday enjoying freedom from want and freedom from fear? Ignore the world for now. Let us see how far we have succeeded in our own country in eliminating want. Here are the sobering facts.

  • 45 million Americans live in poverty (poverty line defined as individuals making less than $12k a year; or a family of four making less than $24K). An additional 97 million earn less than twice the poverty line. Translation: nearly half of the population in America is poor or of low income.   
  •  42 percent of our workforce makes less than $15 an hour. In 23 of our 50 states the minimum wage is stuck at $7.25 an hour. Two earner families is not an issue of choice today, but a matter of necessity, and even then millions work more than one job and still live paycheck to paycheck. 
  •  47.5 million are on food stamps.
  •  51% of public school students depend on free or reduced-price lunches for their only decent meal for the day
  •  3.5 million people become homeless each year and 39% of them are children

The war on poverty that President Johnson  launched in 1964, gave us Medicare, Medicaid, Food Stamps and College Loans for sure, but failed to free us from our wants. 28 million still lack health insurance, not counting another 11 million undocumented who remain invisible to the system. Medicaid is under assault by the present bunch in congress. Without it millions will lose long term care and disability benefits.  Our student loan debt has mushroomed to $1.2 trillion with no relief in sight for the 40 million young people struggling to repay it. We have neither eradicated poverty nor overcome our wants, but arguably created, as some would say, a culture of dependency in our society. Clearly we need to rethink our strategies if we are to ever find cures for our wants.

Lastly the issue of freedom from fear needs little discussion. Since 911 fear and worry has become a quiet accompaniment of our daily lives. Terror hides in ambush at every corner, to maim and murder, in malls and markets, in clubs and classrooms wherever people come to meet and enjoy their freedoms. Gangs play shooting games on our neighborhood streets, while neighbors live in mortal fear, hiding in their unsafe homes. Law enforcement terrifies a whole community with their open distrust and profiling of them. Millions live in the shadows without status, fearful of that knock on the door, when they can be deported and separated from their loved ones.  Thousands of kids brave going to school every day, painfully afraid of the bullies they have to face in their class rooms. And so many live in fear of bankruptcy form medical bills they could not pay if they fell sick or hurt and have no coverage.  Our political class delight in hate speech to win cheap votes and spread fear among the people. Our money managers steal the workers pensions, robbing them of their life savings, leaving them fearful of their retirement years. Hate crimes, road rage, sexual assault, worker abuse, have all become normalized in a world where passions fly high while patience runs low. How then can there be freedom from fear?   

Such is the state of freedoms we live in and celebrate. Freedoms we have all been told are exceptional and to be proud of. We are often reminded, that our journey “for a more perfect union” as written in our constitution, is ongoing. But it is our journey for justice on which we have been stumbling all these past two centuries or more that should concern us. Without learning to stand tall and walk straight on this journey, our goal for perfection will remain elusive. When freedom is worshiped and justice ignored, that freedom is wanting and offers little to celebrate. Our love affair for freedom without a passion for justice, will forever frustrate us to overcome our wants and find peace, security and happiness.

 May His guidance show us the way and help us travel the path which will lead us to celebrate real freedom.

Confronting Muslim Sectarianism

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by Imam Luqman Ahmad

Muslim sectarianism is one of the greatest challenges for Muslims in this century. It affects Muslims worldwide and is responsible for much of the discord in local mosques, the splitting of Muslim communities, and for widespread disunity, displacement of populations, and intra-religious killing amongst Muslims around the globe. So just what is Muslim sectarianism, and what is the view of sectarianism according to the sharia? What do Muslims need to know and understand about sectarianism, especially Muslims living in the United States whose Muslim communities are newer and still in their formative stages? For starters, we should know that there is no one singular brand or type of sectarianism.

Muslim sectarianism has many forms, many categories, numerous tentacles and many manifestations. Some of them extremely harmful, some not as harmful, while some are violent, some are non-violent. Sectarianism reveals itself in varying ways according to time, place, people and sub-ideology. Some Muslim sects are relatively new to the fray and some are hundreds of years old. Some sects are built around individuals and some are built around ideas or supplemental philosophies. Some sects are enduring and many are long forgotten, just flashes in the pan.

Muslim sectarianism is a complicated notion with complicated consequences. Some sects are hyper cultish with elaborate rituals and liturgical nuance, and some are very simple. Some sects require initiation, and some don’t. Some sects are descriptive but not necessarily sectarian and some sects are sectarian at their core but vague in their description. Some are both. Some sects are regional and some are international. Some are all over the place and change with the changing of the times. So let’s first take a look at the meaning of the word.

The New Shorter Oxford Dictionary defines a sect as “a body or group of people subscribing to views that are divergent from other people of the same religion, and a sectary as “a person who is zealous in the cause of his sect.” According to Merriam Webster’s Collegiate Dictionary, 11th ed., “sectarian (adj.) is a characteristic of a sect”. It also means having limited character or scope, “(n.) adherent of a sect., narrow, bigoted.” While sectarianize is to make sectarian, according to Wikipedia, sectarianism is “a form of bigotry, discrimination, or hatred arising from attaching relations of inferiority and superiority to differences between subdivisions within a group.” Common examples are denominations of a religion, ethnic identity, class, or region for citizens of a state and factions of a political movement.

In the Arabic language, there are several words and phrases in the Quran that are used to denote sectarianism; for example, the word hizb (???), as in the verse:

“And surely this your religion is one religion and I am your Lord, therefore be careful (of your duty) to Me. But they cut off their religion among themselves into sects, each part (hizbin) rejoicing in that which is with them.” (Quran, 23:52-53). Here is means sect in a negative way. However, hizb, could also simply mean a group of people; as in the verse:

“And when the true believers saw the clans, (confederate forces) they said: This is that which Allah and His messenger promised us. Allah and His messenger are true. It did but confirm them in their faith and resignation.” (Quran, 33:22)

In modern-day Muslim political parlance, some people use the word hizbee as a pejorative term, meaning someone who is a sectarianist, or a party loyalist as in political party, or a specific Muslim group, representative of a specific ideology. Another word used to describe sect in the Quran is shi’ite. I’m not talking about Shiite Muslims here, (although shi’ism is a sect of Islam), I’m talking about the word shi’ite itself, as in the verse:

“Surely they who divided their religion into parts and became sects (shiya’an), you have no concern with them; their affair is only with Allah, then He will inform them of what they did.” (Quran, 6:159)

The aforementioned verse is not referring to any particular sect; it’s referring to the act of breaking into sects and sectarianism in general. However, this conversation is not about semantics, and every Muslim sect have their arguments why they are not a sect, why they are not sectarian or why they are a sect, or are the saved sect, or the best sect of all. The general rule of Islam with regards to sectarianism is to avoid it:

“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.” (Quran 3:103).

Allah forbade the Prophet (PBUH) from supporting sectarianism in our religion, and as a deterrent to sectarianism, the Prophet warned the people from arguing about religion and religious doctrine. “No people ever went astray, after they were guided, except that they were overcome by arguing,” the Prophet (PBUH) said. [Tirmidhi]

Effectively addressing Muslim sectarianism in the Muslim world in any appreciable way is nearly impossible. In many places, sectarianism is generational and a way of life, sometimes going back hundreds of years. The lines of demarcation between competing sub-ideologies are too deeply entrenched in the Muslim world to really know where to begin. The limits on free speech and the risk of reprisal from whatever sect that dominates the country, region or village makes bringing the topic up a potentially dangerous exercise. Detangling the sometimes generations old feuds, vendettas and hostility is a colossal task, and I for one, haven’t a clue about where to start in the Muslim world on this issue.

However, in the United States, there is a way forward; not by debunking or analyzing the ideology of every orthodox or heterodox sect of Islam, but in educating and empowering those Muslims who don’t want to belong to any sect. There are many who prefer not to practice a sectarian styled Islam, in ideology, or in spirit. People like that are searching for ways to be more unified across racial, ethnic and sectarian lines.

This is not about semantics, or polemical acrobatics. This is about the lives of real Muslims who are concerned with living their religion and not arguing with each other about it. This is about addressing Muslim sectarianism and the negative impact it has on the lives of Muslims, and particularly on American Muslim converts.

The Prophet Muhammad (PBUH) practiced a simply Islam based upon tawheed [monotheism]. He defined many of the principles of non-sectarianism throughout his life as well as during his farewell sermon when he said; “There is no superiority of an Arab over a non-Arab nor for a non-Arab over an Arab except by piety”. He further elucidated the foundation for actionable non-sectarianism when he said: “verily your blood, your wealth, and your honor is sacred, like the sacredness of this day, of this month, and of the place”. He cemented his disdain for sectarian practices when he said: “do not return after I’m gone to being like unbelievers, some of you striking the necks (fighting) of others”. In other words; fighting each other.

Muslim sectarianism has much to do with power, control and politics. However, sectarianism at its core has to do with abandoning the principles of islamic brotherhood, disregarding the idea of racial equality, and the lack of respect for the sanctity of life, honor and wealth as outlined by the Prophet (PBUH) in his farewell sermon and in the totality of his teachings. Perhaps the most obvious and widespread manifestation of sectarianism is racism, but it is by no means, the only manifestation of it.

The difficulty with bringing sectarianism to the forefront of our national dialogue in the United States is that it is so pervasive, you cannot freely talk about it without arousing sensitivities. Secondly, addressing sectarianism is not a palatable frontline topic in light of the American Muslim community’s current preoccupation with combatting anti-islamic sentiment. Thirdly, Muslim sectarianism has been around for a long time; we have become desensitized to it. Thus, many of us have simply resigned ourselves to live with it and accept that there is nothing that we can do about it; and if there is nothing we can do about it, why even bother talk about it? However, there is something we can do about it, as a Muslim people, we are morally mandated to eschew sectarianism even if we don’t solve it.

“Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty.” (Quran, 3:105)

Combating and Changing the Sectarian Narrative:

Sectarianism brings out the very worst in the Ummah, from the incessant fratricidal slaughter and massacre of Muslims by other Muslims in some countries, to the marginalization of some Muslim ethnic groups by others, and the contentious masjid politics we see today amongst Muslim minorities Muslim in the United States. There is no one way to combat sectarianism people who practice it or get caught up in it differ from time to time and from place to place. Combating sectarianism has less to do with polemics, and dissecting ideological arguments for or against every Muslim sect it, than it has to do with promoting Muslim unity across racial, ethnic and ideological lines in spite of sectarianism and giving Muslims a clear choice of how not be stuck in a sectarian modality. Unity is not for everyone; it’s for the people who want to be unified.

The United States of America is a new frontier for Muslims. Nearly three-quarter of American mosques were established after 1980 which makes most organized Muslim communities are less then 40 years old[1]. There is still time to address Muslim sectarianism in our country in a sane, intelligent, and rational way. We have to create Muslim communities that are equally open to everyone; White, Black, Latino, Arab, Pakistani, Indian, Asian, African, low income, high income, educated and undereducated. This is the legacy of the Prophet of Islam (PBUH). This is the picture of non-sectarian Islam, and this is the conversation that needs to be brought to the forefront. It won’t be an easy conversation, but it is a necessary one.

[1] https://www.thenewamerican.com/usnews/immigration/item/2180-number-of-mosques-in-us-jumps-74-percent-since-2000
blasphemy

Indians and Pakistanis Share in Mob Violence Against Victims of their Definition of Blasphemy

by

by Saeed Khan

India and Pakistan will both be celebrating their 70th anniversary of independence from British rule this August. While the festivities are only a day apart, these countries have drifted away from one another over the past seven decades with a bitterness that had brought the neighbors to war on three occasions and to the brink of nuclear confrontation at least twice. But as much antagonism these countries bear toward one another, they possess far more similarities than differences. While some may contend that India is much more economically and politically stable than Pakistan, both nations are now confronted by a religious zealotry that makes opaque the line between stability and chaos.

Mashal Khan was a 23-year old journalism student at Abdul Wali Khan University in Mardan, a town in northeastern Pakistan. An outspoken, even provocative, member of campus, Khan was murdered by a mob of his classmates on April 13, 2017. He was dragged out of his dorm room, stripped, beaten and then shot to death. There is still confusion as to why he was killed; some contend his political views and his public criticisms of the university’s administration were the cause. Others claim he was an Ahmadi, long regarded by many Pakistanis and the government, as a heretical group, ineligible to call itself Muslim. The most common reason offered for Khan’s brutal death is that he had committed blasphemy, an act recognized as a criminal offense, though very loosely defined, and more often than not, enforced by zealous members of the public, not by the state.

A week before Mashal Khan was murdered in Pakistan, 55-year old Pehlu Khan was attacked by hundred of people as he was driving his truck in India. Khan was transporting cattle in the western province of Rajasthan. The mob of Hindu extremists killed him for committing a form of blasphemy in their eyes: the eventual slaughter of a cow, considered sacred by Hindus. An inconvenient detail to the horrific episode is that the cows were not destined for the dinner table; they were dairy cows. That did not deter the killers, who were focused on the victim rather than what they supposedly sought to protect.

In India, so-called “cow vigilantes” patrol villages, hunting Muslims who may be slaughtering or even handling cows. Beef consumption is relatively low in the country, as most Muslims prefer lamb and goat, both for its relative affordability and as the result of centuries of deference and religious sensitivity to their Hindu countrymen. Similarly, Christians have also faced increasing discrimination and violence by Hindu extremists who see them as inauthentic Indians, having been converted by missionaries from Portugal and Great Britain, as remnants from the colonial past.

The intensification of India’s fervor against religious minorities is hardly new; communal violence has been a reality for at least a generation, dating back to the destruction of the Babri Mosque, a 16th Century monument in Ayodhya, by a throng of Hindu zealots claiming the mosque stood on the birth site of the deity Rama. The incitement for the incident came from members of the BJP stoking religious discord; with the party now in power, and with Narendra Modi, in particular, leading the nation as its Prime Minister, most find it hardly surprising that millions now feel emboldened to act on their impulses, especially in the absence of any government condemnations or calls for restraint. If anything, the opposite appears to be the case, with Modi appointing hardline officials in the provinces who have openly called for discrimination and worse to be directed toward Muslims.

Prime Minister Modi has promised an ambitious program of reforms for the country to modernize. He has pledged to vastly improve India’s infrastructure, aiding the growth of the nation’s economy beyond its already energetic rate of progress. But Modi also traffics in religious nationalism, appealing to the basest emotions of communal difference, a tactic he used effectively in his prior role as Chief Minister of Gujarat Province, the site of some of the worst communal violence since the country’s independence and partition. India aspires to be perceived as an international, not merely a regional power, and a future economic power in the same league as western nations, China and Japan. Modi’s silence on the current wave of such violence may win him votes and support within India, but it may impede the nation’s ability to gain the legitimacy it craves to be seen as a developed, not developing country.

India and Pakistan are far from the only countries today that suffer the throes of religiously motivated violence. But the charge of blasphemy that drives so much of it in these subcontinent neighbors is unprecedented in its brutality and lack of restraint. Neither government appears equipped or willing to condemn, let alone take swift and strong measures to end the mayhem. Religious leaders seem equally impotent to declare the ungodliness of invoking blasphemy. At this stage, power appears to lie in the public and its own sense of indignation to be judge, jury, enforcer, and executioner in the name of religion: ironically, the very definition of the blasphemy it claims to be attacking.