by: Juan Cole on January 12th, 2015 | Comments Off
Originally published on Informed Comment
When American commentators like Carl Bernstein complain that Muslim authorities have not sufficiently denounced the terrorist attack on the Charlie Hebdo staff in Paris, they show a profound ignorance of the current situation in the Middle East.
The fact is that both governments of Muslim-majority countries and the chief religious institutions have been engaged in a vigorous war on religious extremism for some time.
Egypt has gone too far in this direction, criminalizing the activist members of the Muslim Brotherhood. But it is also committing troops to fight extremists in Sinai. Egyptian acquaintances of mine in Cairo say that it has become unpleasant to wear a beard there (for long a sign of religious commitment).
Egypt’s president Abdel Fattah al-Sisi spoke to an audience of clerics at the Department of Religious Endowments a few days ago. He made waves by denouncing terrorism among Muslims, and said it wasn’t right for the rest of the world to be afraid of 1.5 billion Muslims. He pointedly insisted that the al-Azhar clerics do something about this stain on the honor of Islam, implying that they were not effectively combating extremist ideas. He called for a new sort of “religious discourse” and a “new revolution” to combat extremism.
This morning I woke up unaware of the ordeal hundreds had endured overnight while I slept. Terrorists had entered a school in Peshawar and killed more than a hundred innocent children while my own safely dreamed in their soft beds. My Twitter feed alerted me to the calamity that had befallen the land of my birth, and the rest of the day was spent in a strange kind of agony. How many of us sleep safely in our beds without a thought for those who are killing and being killed in other parts of the world? Perhaps we have become immune to the suffering of others because that’s the only way to survive the mental and emotional stress of living in a violent and cruel world.
by: Metis on December 11th, 2014 | Comments Off
Credit: Creative Commons/ Haifeez
Some years ago my hijab wearing friend was approached by an older woman in Melbourne and told to “go back home”; there was no place for her in Australia. My friend is Caucasian Australian. She was at home!
Earlier this year I was making small talk with an acquaintance, a hijab wearing Indian Muslim woman, as I waited for my pizza order. She asked me what I was doing these days. I told her that I was comparing two major tafasir (exegesis or explanation of Quranic verses) on women’s issues and collecting various interpretations for verse 4:34 of the Quran. Without a moment’s thought she said, “Oh, wow Mashallah! I didn’t know you’d be interested in something like that, I mean I’d understand if a woman with hijab did that!”
So when I read this article, American Hijab: Why My Scarf is a Sociopolitical Statement, Not a Symbol of My Religiosity, it perplexed me.
I am very happy that the author wrote this article because I’m old enough to see the shift in clothing symbols for Muslims pre and post 9/11. I was born Muslim in the West, in a world when Muslim majority countries were more secular than religious and grew up in the pre 9/11 time when Islam was being revived so I see post 9/11 world through the eyes of an older adult who has experience of what it was like before it.
by: Huma Munir on December 8th, 2014 | 9 Comments »
Thomas Friedman wrote a recent article for the New York Times in which he extensively quoted a Muslim turned Christian Arab activist, Brother Rachid.
According to Rachid, President Barack Obama should stop being “politically correct” and label Islam as an extremist religion that promotes the views of ISIS, Boko Haram, Al-Qaeda and Al-Shabab. After all, he says, they are all “made in Islam.”
To add a sense of credibility to his claims, Rachid says he was born in a Muslim household and knows first-hand that the teachings of the Holy Quran and Prophet Muhammad (peace be upon him) support extremism.
As a Muslim, I fail to understand how Rachid’s view of Islam became so skewed because the Islam I know teaches the opposite of what he describes. I belong to the Ahmadiyya Muslim Community that preaches love for all, hatred for none. The Holy Quran I follow equates the killing of one person to the killing of the entire mankind (5:32). It forbids compulsion in religion and admonishes human beings from creating disorder on Earth (2:256; 7:57).
The same Prophet Muhammad (peace be upon him) Rachid labels as a supporter of violence said that mankind should suffer no loss at the hands or tongue of a Muslim.
The teachings of the Prophet of Islam and the Islamic scripture seem to be in direct contradiction to mass executions and beheadings ISIS and other extremist groups are responsible for.
by: Ro Waseem on December 5th, 2014 | 2 Comments »
After I published “15 Progressive Islamic Pages You Should Really Check Out” a couple of weeks ago, I came to observe that there is a somewhat skewed understanding of what “Progressive Islam” really is. People who had come across this particular flavor of Islam for the first time deemed it to be a movement to “Westernize” or “Modernize” Classical Islam, and that Classical Islam and Progressive Islam are completely at odds with each other. This hasty conclusion, if I may call it that, lead to some negative feedback – so I thought it pertinent to address this topic to break some stereotypes & generalizations.
They laid his body in the street, in a row with other dead bodies. He was not dressed all in black as he had been dressed on the video where he beheaded an American. He wore street clothes, and his face was naked, visible, recognizable, not wrapped in black. At this place, at this moment, he was just another in a long line of dead bodies stretching from this 21st century Syrian city to the beginning of human history. No breath, no heartbeat, no sign of life, except that his mind was alive. His eyes refused to close, and he could see. He could see the blue cloudless sky, but he could only see up since he could not move his eyes or turn his head.
The men laying the dead in rows tried to close his eyes, but they could not. The dead executioner had no way of communicating that he was alive. He could hear and smell and feel. His skin burned in the sun and hurt. He heard the screams and the lamentations of women mourning the dead. The wailing women called on Allah for mercy and for revenge. Their tears streamed down their faces carving a path through the dust on their cheeks. He could not see their tears but he felt every tear as a drop of fire on his skin. He wanted to scream, but he could not. His vocal cords could not vibrate, still he could feel the pain of every tear, every lamentation.
The bodies were soon to be moved to a mass grave. “I’m alive,” he shouted inside himself. Creation heard no sound. He could not blink, so dust grated against his eyeballs. His own tears were dry, creating another kind of pain. So he concentrated on the blue sky above him, a refuge, and a calming friendly presence. Then he saw a thin silver line, a vertical line from the earth to the sky to somewhere beyond. He was not aware of the tradition that on Halloween, all Hallows Eve, the Day of Death, the silver thread that divides the living from the dead appears and disappears. The dead come back. They return for a reckoning. Suddenly the sky burst in flames and a series of images emerged, the first of which was a headless horseman riding from the sky fire straight toward him. He wanted to run, but he could not move. “I am alive,” he thundered to the Cosmos inside himself.
The headless horseman spoke one word. “Think.”
by: Murali Balaji, Aamir Hussain, and Manpreet Teji on October 28th, 2014 | Comments Off
South Asian American students at Bryn Mawr College participate in a demonstration against racism on September 19. Credit: The Bi-College News (http://www.biconews.com)
People from all walks of life seem to agree that news over the past few months has been downright depressing. Whether it’s conflict overseas or the infernos of injustice here in the United States, there is still so much that stands in the way of achieving what we know can be the best of humanity: love for all beings, respect for the earth, and a promotion of peace. Over the past few months, we’ve been reminded of the many struggles we continue to face in promoting equality, justice, pluralism, and mutual respect.
Within the South Asian American community, we have faced many trials together. From the early immigrants from India in the nineteenth century (the majority of whom were Sikh) who faced constant and institutionalized discrimination and racial violence, to the South Asians who arrived in the United States right after the repeal of the Asian Exclusion Act (only to find cities on fire and racial antagonism), our community has endured collective trauma. But we have also made collective progress.
by: Donna Nevel and Elly Bulkin on October 13th, 2014 | 6 Comments »
While many of us have been concerned about, and appalled by the recent Islamophobic ads on NYC subways and buses and have responded to them in a number of different ways, we also recognize that Islamophobia extends far beyond those ads.
Credit: Creative Commons/Southbank Centre
I switched on my computer early this morning to get a lovely surprise: Malala Yousafzai won the Nobel Peace Prize for 2014. For all those who think Muslim women are too oppressed, too quiet, or too busy being mothers and housewives, to make international news, todays’ announcement from the Nobel Peace Committee may have come as a bit of a shocker. For me, it was validation of a lot of things.
If you can’t tell from these words that I am bursting with pride, let me break it down: I am absolutely ecstatic! Here’s why:
by: Dalia Hatuqa on October 6th, 2014 | Comments Off
The first stage of making a stucco and glass window involves preparing a wooden frame to hold up the finished product. It features a cavity that is later filled with liquid plaster. Credit: Dalia Hatuqa / Al Jazeera
Originally published in Al Jazeera
East Jerusalem – The Dome of the Rock is one of the most memorable Islamic landmarks in the world, a place for solemn prayer and a refuge for those seeking respite. On any given afternoon, the sun shines through its stained-glass windows, casting vibrantly coloured shadows onto small groups of Quran reciters by the colonnades of this religious site.
One of the oldest works of Islamic architecture, the octagonal building, made of marble and glazed tilework on the outside, is in constant need of care. This delicate job falls solely on the shoulders of a small department – the al-Aqsa Mosque and Dome of the Rock Restoration Committee – which is in charge of renovating and replacing the windows and roof for both sites.