[Mowlana Vector]

The Contradictions of the Islamic World
Source: Qantara: Dialogue with the Islamic World



Tariq Ramadan, controversial Professor of Islamic Studies at the University of Fribourg, argues that instead of blaming only the West, Muslims need to start to criticise themselves in order to strengthen their position.

Sub-Headings:
==> Those Who See Themselves As Victims Will Remain Victims

==> No New Strategies In The Muslim World

==> Political Class & Intellectuals Refrain From Uniting Their Efforts

==> The Palestinian Question Is Often Used As An Alibi

==> Arab Leaders Are Often Indifferent to Palestinian Suffering

==> Too Much Emotion, Too Little Political Vision

==> Islam Has No Universalistic Perspective

==> Islam Must Take a Closer Look @ The West

==> Simultaneous Rejection & Attraction to the West

==> Self-Criticism Is Generally Seen As Treachery

==> Many Reformists Have Lost Credibility

==> Signs of Significant Change

==> New Authentic Business Initiatives

Read the Essay Here ...
====== ========== ==========
FURTHER READING

Islam, (Post)Modernity & the Role Muslim Intellectuals

Peace, Justice & Change In Islam

Islam & Gender Justice: Beyond Simplistic Apologia

Our Credibility Problem: It’s A Conspiracy

Islam, Fundamentalism, & the Betrayal of Tradition

The Confusion of the Scholars

‘Siege Mentality’: Current Australian Muslim Response

What Future For Muslim Identity?

The Ugly Muslim Watch



Compass (ABC): Tomorrow's Islam

In Depth (BBC): Islam & The West

Frontline (PBS): Muslims

SEE ALSO

The Reformer

The Furore Over Tariq Ramadan

'Third Way' Speaks to Europe's Young Muslims
===================================

[farkwald]

From that essay:

'However, the feeling of being dominated and isolated that prevails today leads the majority of Muslims to construct themselves by affirming their "otherness". They are incapable of relating to the universal dimension of their principles that would enable them to build bridges with the Other (with another civilisation, culture, religion or philosophy) and to bring to the fore, out of respect for what is different, common fundamental values.'

Well said. Not meaning to be derogatory, or even applicable, to people on this forum (many of whom I have a profound respect for) but I have found this to be the norm in much of my travels in the Muslim world.

[Mowlana Vector]

Tariq Ramadan on the future of Muslims in the West ...



Quote

Europe's Silent Revolution



...
It is this multiple identity -- at once academic and activist, committed Muslim and active Western citizen -- which sets the 42-year-old Ramadan apart from other Muslim intellectuals of his generation. Working simultaneously from the perspectives of both Islamic sciences and Western philosophical traditions has earned Ramadan a reputation for quoting the Qur'an and hadith in the same breath, and with the same mastery, with which he alludes to Nietzsche's critique of Western rationalism. More important, however, is the duality of being "truly Muslim and truly Western", as he once put it -- of bringing together the Islam tradition, to which Ramadan assigns himself, and the West in which he was brought up and received his education. Moreover, he is doing this at a time when the two are generally seen as pitted against one another in an ugly conflict -- though not, perhaps, one of their choosing. The debate, some argue, is therefore about what Ramadan represents, rather than who he really is.
...
Ramadan points out that part of the problem is that Muslims have developed an obsession with rituals -- the halal and haram -- while Islam is much more than that. "Yes, there is halal and haram, but these are the limits, and in between the two limits there is a road, a path. There is what we call Shariaa, with a variety of ijtihadat, belonging to four different schools of interpretations. The specificity of the Islamic call is to promote peacefulness and responsibility. We are changing this, by being obsessed with the limits, and in the process creating a very uneasy Muslim character, who always feels troubled and guilty. We are constantly speaking about beliefs, and are not working towards building up our personalities. I think there is something missing here, and the discourse coming from the Islamic institutions is not helping Muslims in anyway."
...
Some in the West cannot get themselves to believe that you can build an identity that is truly Muslim and truly Western at the same time. They are so obsessed with a clash between the two cultures, that they don't see this happening.



Read the rest Here ...


FURTHER READING
The West Must Stop Creating Muslim Victims, Black, Widows & Martyrs

Islam and the West: Roots of Conflict & Future Way (pdf)

Islam & the West: Conflict or Cooperation?

Islam and the West Conference (Monash University 2003)

Islam — "Fastest Growing Faith in Australia"

Being Muslim in the West: The Case of Australian Muslims

"FAIR-GO" WATCH: The ISMA Report 2004

It's a Good Sign When the Bloke in the Pub Says Peace Be Upon U

Hyphenated-IDs, Muslims In the West


Globalized Islam: The Search For A New Ummah

Identity and Islam

2morrow's Islam

SEE ALSO
Muslim Scholar Barred From US Preaches Tolerance

"Does God Exist?" Tariq Ramadan Australian Tour

[Mowlana Vector]

Mehmet Ozalp on Relationship between Muslims and the Judeo-Christian World ...
==================================

FEAR AND FASCINATION: THE OTHER IN RELIGION
Relationship between Muslims and the Judeo-Christian World: Impact of Muslim Presence in the Western World @ The University of Western Sydney, Bankstown (16-19 July 2004)
By: Mehmet Ozalp, President, Affinity Intercultural Foundation



Last year, I have instructed a short course in Sydney University titled “Islam in the Modern World”. At the end of a course, one of the more quite participants approached me and said, “Thank you Mehmet, I can sleep easier now”. Earlier this year while I was again instructing weekly evening classes at Auburn Gallipoli Mosque, a man with a big bike helmet came in at about 9:00 pm and started to passionately talk about how he is so affected by what is going on around the world. Saying that we should do something about it, he suggested writing a joint letter to George W. Bush. He said, “In this way, you will get a chance explain yourself and we won’t have to fear you guys any more.”

What’s going on here – clear signs of anxiety and fear? I can almost read what is going through your mind – an airline slamming into a building; Osama bin Laden speaking calmly as he is flinching a machine gun; the smiling face of Amrosi – all graphic images that we are so familiar today. People are genuinely scared and worried about their own future and the future of the planet we live on. This level of anxiety and fear that currently exists in our society is grossly inflated. It is not good for the human psychology. It is not good for the accord of our society. This has to be addressed if we are to have a harmonious society and a harmonious world.

Since our behaviour towards other people is a product of what we think of them and our level of relationship with them, I believe at the heart of the issue and hence the solution lies how Muslims and the Judeo-Christian or more generally Western world relate to one another and what they think about one another. I also believe that Muslims living in the Western countries will play a key role in directing this relationship to a constructive course.

With this frame of mind, I want to touch on the historical encounters between the Muslim world and Judeo-Christian world. I will argue that the global dynamics today have the propensity to produce a totally new encounter fostered by Muslims living in the Western world. I will attempt to position where these Muslims are on their evolution as a community. Finally I will describe how they can have a tangible influence over the West-Muslim relationship.

A historical survey of encounters between the Muslim and Judeo-Christian world

From the very beginning of the mission of the Prophet Muhammad, there has always been close interaction between Muslims, Christians and Jews. The flow of knowledge base, political and economic dominance and religious influence have manifested differently on each side of the religious divide and had a tendency to shift in time. While Muslims dominated a big chunk of the known world from the 7th century till the 18th century, in the view of most Muslims the domination of the “Christian” Europe, also known as the West, extends from 18th century and still continues today. However, the global dynamics today are converging to cause yet another fundamental shift in history. We are at the brink of the third wave, which I believe will be characterised by the domination of neither.

The first wave is marked by the birth of Islam and the emergence of an Islamic civilisation. From 7th century to the beginning of the 18th century the Muslim world spanning from the Atlantic shores to Asia-Pacific regions dominated global politics, science, culture and commerce.

Muslims and Islam were not only changing the world politically, but their change and influence penetrated the fields of art, science and culture. Towering intellectual giants such as al-Razi (d. 925), al-Farabi (d. 950), Ibn-Sina (also known as Avicenna d. 1037), ibn-Rushd (aka Averroes d.1198), al-Biruni (d. 1048) and al-Ghazali (d. 1111) added great new developments to the knowledge-base in the fields of art, philosophy, literature, mathematics, chemistry, astronomy, geography and medicine. All importantly, inspired by the Qur’an, they developed modern scientific methodology and deductive reasoning more than a thousand years ago.

Arabic was a world language much like English today. European students studied in the universities of Spain, Egypt and other Muslim cities and read books in libraries containing hundreds and thousands of manual scripts. When these students returned to their countries they took with them books of scientific and cultural literature transferring the knowledge heritage into Europe to fuel the European enlightenment and Renaissance. As a result, Islam in its grandeur and comprehensiveness manifested in all aspects of human life and endeavour in a civilisation that shined for centuries.

While the relationship with the Jews has been rocky at first when the Jewish tribes of Medina conspired against the Prophet Muhammad and Muslims, the Muslim-Jewish relations have been very good for fourteen centuries until the establishment of state of Israel and events that occurred thereafter marred the relationship further. Jewish history talks about the Jewish existence under Muslim rule as “the Golden Era of Judaism”.

The Christian-Muslim relations have been rather undulating in the political and religious landscape. Renown Christian-Muslim relations expert John Espesito says:

“Despite their common monotheistic roots, the history of Christianity and Islam has more often than not been marked by confrontation rather than peaceful coexistence and dialogue… From the earliest decades of Islamic history, Christianity and Islam has been locked into a political and theological battle, because Islam unlike other world religions has threatened the political and religious ascendency of Christianity…The European Christian response was, with few exceptions hostile, intolerant and belligerent. Muhammad was vilified as an imposter and identified as anti-Christ. Islam was dismissed as a religion of the sword led by an infidel driven by a lust for power and women. This attitude was preserved and perpetuated in literature such as the Divine Comedy, where Dante consigned Muhammad to the lowest level of Hell.” [1]

Crusades were the first major blow to the Muslim-Christian relations. Lasting almost 400 years it etched a deep canyon in the relationship. Although it did more harm than good, Crusades enabled the Europe to see a fantastic world of Muslims igniting European curiosity and vision.

Muslims were in general tolerant to their non-Muslim citizens. It should suffice to give the following example: In a treaty with Mongols, the Muslim envoy in negotiations was the famous jurist and scholar Ibn Taymiyyah. Mongols had captured a significant number of Christians, who were living under Muslim rule. When Ibn Taymiyyah demanded that Mongols should return the Christian captives, Mongols refused. Ibn Taymiyyah said that unless Christian captives are returned Muslims will continue to fight them. The astonished Mongol general said: “Are you saying that you will continue fighting for Christians.” Ibn Taymiyyah said “yes” and secured the release of thousands of Christians. [2]

The first important point I would like you to keep in mind is that, in the first wave, there were large populations of Christians, Jews and people of other faiths living under Muslim rule, however there were practically no Muslims living in countries governed by non-Muslims. According to Bernard Lewis, this distinction was the main reason for the decline of the Muslim world, as Muslims could not appreciate the level of progress taking place in Europe.

The second wave is marked by a shift in the intellectual, economic and political ascendency of Europe to dominate the world. The scientific knowledge collected and developed by Muslims was strongly embraced by Europe and taken to new heights. With the discoveries of alternate trade route around the tip of Africa and the American continent the Europe gained its economic independence and started the era of colonisation. Banking system, innovations produced by applied science, mass manufacturing and the idea of progress accelerated the European development.

According to Ottoman Historian Ahmet Akgunduz, the treaty that Ottomans had to sign with the Russians in 1774 was the first disadvantageous treaty signed in Muslim history that ushered in the downward spiral. [3] The next 150 years saw the complete colonisations of the Muslim world as the Safavid, Mugal and Ottoman empires were buried into the pages of history. Perhaps, because of the elimination of the Muslim balance of power, the 20th century became the century of Western progress and the bloodiest in human history with the Middle East and Balkans examples of many hot spots of conflict.

Western domination was not confined to the political landscape. The second wave also marked the cultural dominance of the world in western culture – pop music, McDonalds, coke and the products of Hollywood spread across the globe along with the English language.

Meanwhile in the Muslim world, reactionary movements started to emerge. While resistance movements lead to eventual gaining of freedom, religious movements ushered in Islamic revival.

From a demographic perspective, there was a significant change between the first wave and the second wave. This is the second point I would like you to bear in mind, that is, for the first time in history significant Muslim populations started to move to work and live in Western Countries (Western Europe, Canada, United States and Australia).

When we lift our eyes and focus our vision on the big picture, we will notice that we have entered into a whole new phase in Muslim-West relationship, perhaps since the September the 11th. This third wave will be characterised not by political, cultural or even economic dominance, but by effective human relationships and the domination of the neither. There are three important factors that support this conclusion.

1- Globalisation of human behaviour: The emergence of Internet, ease of travel and communication, globalisation of finance, economy and even politics ushered in what I call the globalisation of human behaviour. Since human beings are connected and concerned with what they know, we are inevitably connected and hence concerned with world events. An event occurring at one end of the globe generates a number of reactions at the other end in a butterfly effect. The unprecedented level of protest in the wake of Iraq war is a positive example of this globalisation of human behaviour. On the other side of the coin, terrorism and the ensuing fear that it generates are also globalised.

2- Impossibility of domination through territorial occupation: We have seen in the last Iraq war that territorial occupation is costly and impossible to sustain. The failure of Soviet Union in its occupation of Afghanistan and the withdrawal of Indonesia from East Timor show that, in today’s interdependent world, occupation of a country with success is nearly impossible. It is for this reason that I believe the longstanding Israeli occupation of Palestine is not sustainable as it goes against the global pattern. It is also for this reason that this occupation has stood out as an aberration and contradiction in modern times.

3- Presence of Muslims in Western countries: Perhaps the most significant factor in the equation of the Muslim-West relationship is the presence of Muslims in Western countries. It appears that this presence will increasingly dictate the nature of Muslim response to this relationship. There are more than 20 million Muslims with mostly migrant origins living in Western Countries. This presence slowly changed the Muslim world with frequent travels of these Muslims back to their countries bringing with them the knowledge of the Western World. This presence also produced reactionary moves such as the emergence of Mecca Cola and Al-Jazira news channel. Moreover, Muslim presence in Western countries has the potential to see one another in a totally new way not confined to the historical framework that shaped Muslim-West relationship for such a long time.

The consequence of the three factors I have mentioned is that we can no longer view the Muslim-West interactions in a linear fashion. Rather, one is faced with a broad and multi-dimensional network of relationships. Success in the third wave will come from the competence of managing this complexity of relationships. Therefore, I argue that since Muslims have discovered this contemporary reality and have learnt corporate governance from the West, in the future, we will see a balance in the Muslim-West relations. This gives us a historic opportunity to prove the doomsday-scenarios articulated lately to be wrong.

The launching of the American project titled “The North Africa and Broader Middle East Project”, the invasion of Iraq and the repositioning of NATO’s vision to cover the globe as announced in June 2004 leads us to believe that Muslim-West relationship will shape world politics and events as well as the course of history at least in the first half of the 21st century. In a world where relationships count, setting the Muslim-West relations on a meaningful path has paramount importance for the social and religious landscape of our planet.

Before we can talk about how Muslims living in Western countries can contribute to the Muslim-West relationship, we need to examine how a migrant community develops over time and where we are at on this development curve at present.

Short history and development pattern of Muslims in Western Countries and Australia

The 20th Century witnessed a new phenomenon that was unlike any other in the relationship of Muslims and the Christian world. While large Jewish minorities have existed in Europe, North America and Australia, it was not until the 19th century that we have seen the emergence of Muslim migration to Western Countries. It is important to acknowledge that this migration is characterised by a progressive development in time. This leads me to proclaim that Muslims living in Western countries are not fully-fledged as mature communities. As the development continues there will be greater contribution and positive impact resulting from the Muslim presence in the long-standing relationship of Islam and the Western (Judeo-Christian) world.

The colonisation of the Muslim world by European powers not only transferred natural resources to the their resource-hungry industries but it also meant that human resources were also available in the form of cheap labour. The initial Muslim migration occurred from the Indian subcontinent towards the British Commonwealth. Significant numbers of Indians, including Indian Muslims, have migrated to Britain, South Africa, Canada and Australia. Deployment of Afghan camel drivers in the 19th century Australia for trade and exploration can be sited as a good example.

The world economies of post-World War II era required new labour to sustain its growing economic activity. It is no coincidence that large migration of Muslims to Germany and Australia coincides in time. In case of Australia, the white Australian policy was no longer sustainable as the countries where Australia selectively expected migration from were in need of migrants themselves. The pragmatic need for fresh workforce ushered in the introduction of the new multicultural policy. The poor economic conditions of the Muslim countries meant that there were people willing to migrate in large numbers to foreign countries. Consequently, we have more than 281,000 Muslims living in Australia today. 36% of this population is born in Australia. [4]

In its forty years of history, the Australian Muslim community went through two phases of development. Now they have entered the third phase and I believe the fourth and fifth phases will eventually come in future decades. The five phases could the aptly named as survival, settlement, relationship building, independent existence, international interdependence.

1- Survival Phase consisted of mass migration and the establishment of ethnic communities during the sixties and the seventies. The first Muslim migrants were from a diversity of Muslim countries. They first needed employment, housing, places of worship and social association. This has resulted in Muslims concentrating in Sydney and Melbourne and more particularly in a few suburbs within these capital cities. Because this first generation of migrants could not communicate in English, the Muslim community existed as a mosaic of ethnic communities who could not interact with each other at all.

2- Settlement Phase was the need to have continuity and identity in their culture and this phase lasted through the eighties and nineties. This made Muslim communities introverted in order to preserve themselves. Realising that it was very difficult to educate their children, some parents opted for a permanent return to their country of origin after all they weren’t going to stay here for good anyway. However, without realising they had become overly attached to Australia, most of them came back for good. Now, their stay was for good. They started to venture into larger economic investments and established educational institutions to raise their children and to preserve their cultural and religious identity. Currently, more than 10,000 Muslims attend schools established by Muslim communities.

3- Relationship Building Phase is the period entered since the year 2000, when the Muslim community started to open up to the wider society, led by the second generation Muslims who are more articulate and have the softer skills needed to develop relations with the wider non-Muslim society. The true integration of the Muslim community within the wider society will occur in this period. This is also the times where Muslims living in the West have started to positively contribute to international relations between the Muslim world and the West. September the 11th and “global terrorism” are two factors that have accelerated the entry into this phase and certainly will continue to give momentum to the progression through this phase.

4- Independent Existence Phase is yet to come. I believe that, in time, Muslims in Australia will develop their own unique Australian identity and culture, detached from the countries the original Muslim migrants came from. Australian Muslims will also be intellectually and spiritually independent from the rest of the Muslim world by producing indigenous scholars, community and spiritual leaders.

5- International Interdependence Phase will be characterised by the interdependent relationship of Muslims in the West and Muslims living in traditionally Muslim countries positively influencing the development of one another in a virtuous circle. This will create a positive synergy that will further accelerate the transitional development of the Muslim world in general.

At present and in the near future, Muslims in the West will play a key role in the relationship of Muslim world and the Western World at a time of greatest need are ready to positively influence this relationship. As the Muslim communities mature further in its development, this contribution will be even greater. It should be noted that not all Muslims in Australian are going through the same phase. While some late arrivals will be in former phases, others may not be able to get out of the first two phases due to educational and cultural reasons.

Possible contributions of Muslims living in Western Countries to improve the relationship between the Muslim and the Judeo-Christian worlds

So far in my address I have examined that history records a continuous interaction between the Muslim world and the West. No doubt, at present and in the future this interaction will continue. I have also argued that as this relationship evolves into the third wave, it will be radically different because of the prevailing circumstances of our time.

I have also argued that for the first time in history we have a substantial presence of Muslims living in Western countries. So far, this presence did not yield immediate benefits other than an economic one due to the inevitable dynamics of migration and the incomplete evolution of the Muslim community particularly those living in Australia. As the Muslim populations reach communal maturity, in time, this contribution will manifest in diversity of religious, social, cultural and economic fields.

There are four unique and important contributions that Muslims living in Western countries can offer now and more so in the future.

1- Unique perspective: I believe this is the most important characteristic of Muslims in the West. They are in a position to know and understand both the Muslim and the Western worlds. The very fact that I am speaking to you in this university theatre as a member of second generation Muslims is a testimony to this fact. This unique perspective is an important ingredient to any social, religious and political analysis that we make now and in the future. This unique perspective can be harnessed in two ways. On one hand Muslims can be the first point of contact for people to understand Islam and Muslims as they really are while on the other hand Muslims in the West can travel to Muslim countries and inform them of the fact that the Western world is not a uniform entity in its treatment of Muslims and there is a large audience ready to listen to their perspective.

2- Interfaith and Intercultural dialogue: Muslims and Christians make up the 50% of world’s population. Good relations between the masses will have to go through the gate of interfaith dialogue between the followers of three monotheistic religions – Islam, Christianity and Judaism. There is a need to pave the way for the desired macro-level dialogue with micro-level dialogues in Western Countries first. In Australia, we have been having annual international dialogue conferences for the last three years. Affinity Intercultural Foundation has been involved in more than 70 seminars, workshops and conferences for the last three years. We can accelerate the positive effects of mutual understanding by involving international people to cross-pollinate ideas and improve standards.

3- Social and spiritual dynamism: Whenever we have interfaith encounters people comment about the youth of the Muslim participants. Islam is reviving the Muslim youth of Australia with its rational theology and satisfying spirituality. According to 2001 Australian census, about 25% of Australia’s population have no stated religion. Coupled with this fact and the alarming increase in the prescription of anti-depressants, Islam and Muslims can offer a fresh spiritual vision to Australian people. This should not be understood as a competition to Christianity as encounters with Muslims are even strengthening Christians themselves.

4- Greater economic contribution: In time, we have seen the transformation of the economic contribution of the Muslim communities in Western countries. From initially being a resource for labour, second generation Muslims have evolved into professionals and venture into free enterprise. In Germany for example the Muslim community started to establish multi-million dollar businesses. In Australia, we will see more examples like the “Crazy John” phenomenon.

In human History, it is not very often that we see a convergence of global factors over the same entity. We are living at one of those pivotal times in human history where many events at local and international level are converging on the relationship between Muslims and Judeo-Christian world in the West. Those Muslims living in Western countries have an important role and a momentous responsibility in this historic conjunction. However, this role and responsibility will not be realised by mere chance. As with any constructive work, it will take leadership, considered action and committed people. I think Muslims living in the West are ready and able to stand up to this challenge. And if this challenge can be met, the Muslim presence in Western countries and therefore Australia can be strength rather than a liability.


[1] Esposito, John L, “Islam the Straight Path”, Oxford University Press, 1998, p 57-58

[2] Yeni Umit. Jan-Mar 2004

[3] Akgunduz, Ahmet, “Bilinmeyen Osmanli (Unknown Ottomans)”, Istanbul (1999), p 148

[4] 2001 Census, Bureau of Statistics, Australia
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See Also
Conference Program Papers and Media

Further Reading
Sustained Dialogue: Close Encounters of the Muslim-Christian Kind

[Mowlana Vector]

AA
Although I don’t like the (racio-cultural) essentialist undertones … nevertheless, the article below is one of those very interesting yet provocative Tanveer Ahmed's self-critically controversial journalistic forays

W'salaam
=====================

Arabisation of Islam Fuels Extremist Factions
By: Tanveer Ahmed*
ONLINE OPINION ( 26 Nov 04 )

One would think in the sensitive climate of the war on terror that extremist Islamic view would be almost inaudible, especially in a Western capital city. At the very least, they would surely have moved underground to private dinner parties or meetings in coffee shops. Not the case it seems.

The end of the recent month of fasting, or Ramadan, heralds a day of celebration for Muslims, known as Eid. This occurred recently. It signals a day of feasting and gift exchange. The joyous day begins with a prayer and a short sermon.

This year, I found myself sitting in a suburban mosque listening to an Arab cleric sprout outlandish opinions. In front of a gathering of a few hundred, the cleric launched into a tirade of how there was a global conspiracy against Islam, how the Jews may be behind it all and how our attire should correspond to the time of the birth of the Islam, i.e. the sixth century AD. He stopped just short of encouraging us to join a global jihad.

The majority of the gathering was shocked. They looked around the room, fidgeted awkwardly and spoke amongst themselves. Some of the more daring picked up their shoes and stormed out. Some of the women were particularly outraged, for the cleric had implored the largely South Asian crowd never to wear saris, but instead to don on the full length hijab. This was the true dress of Islam, the beard adorned cleric insisted.

He said this first in a fiery Arabic, then in broken English.

If ever there was an instance of what was wrong with modern Islam, here it was.

Whilst the religion of Islam is generally associated with Arabs, it claims to spread a universal message. Historically, it has been most successful in places like Spain and Turkey when the religion fused successfully with local cultures. But the growing Arabisation of the religion is directly related to its modern extremist factions.

On our doorstep, it can be seen in organisations such as Jemaah Islamiah, which has sprung up in Indonesia, a country not usually associated with such an “Arabised” interpretation of the religion.

First of all, radical clerics continue to press for rituals and attire derived from a nomadic culture of the desert over one thousand years ago. These are the same people who then argue there is too much Americanisation of their cultures and that Mossad was behind the September 11 attacks. Meanwhile, the Saudis fund schools which teach the extreme Wahabbi brand of the religion throughout the world - the brand that inspired the Taliban Government of Afghanistan.

Second, there is the problem of how mullahs are chosen. The different ethnic groups within the capital cities tend to bring out leaders from their own countries. They are not tested for their English abilities or their interest in Australia. Their key qualification is not a widespread education, but a fluent grasp of Arabic and a literal understanding of the Koran. Not surprisingly, this encourages leaders with a more extreme interpretation of the religion.

Furthermore, the complete emphasis on a superb knowledge of Arabic prior to understanding the Koran contributes to its authoritarian character.

The Christian Reformation was driven by dissidents like Luther, who could print translations of the Bible and allow the people to make their own decision.

In Islamic circles, only those with the knowledge of Arabic are allowed to make interpretations of the Koran. This is despite the fact that linguists agree that the written word, even with its cultural overtones, can be translated. Once again Islam’s claim towards a universal message looks more like a claim to an Arab message.

It is most ridiculous when mullahs try and convert the mosque into a political rally. This has its roots in the Arab world where state control of media and suppression of free speech often meant that the mosque was the only place for open political dialogue. But it is clearly ridiculous in the West when there is a mullah speaking to crowds often filled with highly educated professionals about weighty political ideas. It is embarrassing, as well as dangerous.

Whilst the technologies of the current era have democratised fields that once belonged to experts only, Islam remains a religion led by experts - many of them of dubious quality. The sooner it re-learns its past flexibility to mould with the local yet still preach the universal, the sooner its extremist factions can be defeated.

* Tanveer Ahmed is a Sydney psychiatrist and freelance writer ( tahmed88@yahoo.com )
===============================================================

RELATED THREAD
Islam — Fastest Growing Faith in Australia

[Mowlana Vector]

An old article, yet still very relevant ...
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Old Ways No Help to Australian Muslims Adrift In A Risky New World
The Sydney Morning Herald (25 Aug 2004)

Terrorism has left all Islam with an aura of extremism yet local leaders seem reluctant to take on the fight to reclaim their religion, write Nadia Jamal and Mustapha Kara-Ali.

In the wake of September 11 and the Bali bombings, the Australian Islamic community is undergoing an identity crisis.

Thousands of people in Sydney are struggling with this question: what does it mean to be a Muslim in 21st century Australia?

How do Australian Muslims separate themselves from the fallacies and ideologies of Islamic extremists?

The majority of Australian Muslims consider religious extremism as a threat to social harmony, but the religious stereotyping which has accompanied the rise of terrorism has resulted in many Muslims being tarred with the same extremist brush.

How, in this climate, do Australian Muslims reclaim their 1400-year-old history - and their own positive contribution to human civilisation - from those who have hijacked Islam?

While the extremists claim their attacks on Western targets are in the name of Allah, they are in fact an attack on the good name and image of Muslims. These tactics are also designed to produce an environment to turn moderate Muslims into radicals.

It is younger people who are suffering most. Muslims are being asked if they can practise their religion in Australia without questioning the basic values and norms of society. The answer is yes, but they are doing so in a climate of prejudice. Many Australians fear Islam and Muslims have a poor reputation in the community. This means Australian Muslims are struggling to retain pride in their identity.

The wider Australian community needs to be reassured that Australian Muslims do not support extremism, indeed, that extremism represents the common enemy.

To do this, Muslim community leaders need to abandon their traditionally defensive attitude. They need to respond proactively to developments in the news and to interact with the press and civil institutions.

Tariq Ramadan, author of To Be a European Muslim, written before the September 11 attacks, said that "loyalty to one's faith and conscience requires firm and honest loyalty to one's country: sharia [Islamic practice] requires honest citizenship".

In Australia, however, many younger Muslims feel besieged. Among them are those who pass off extremist views as the true essence of Islam. There are also those who choose the isolationist "us versus them" world view promoted by the Bush Administration.

Many younger Muslims believe the voice of moderate Islam, however, can breach this rift both internally and with the wider Australian community. This can be achieved only if there is a new approach to leadership within the Australian Muslim community.

This does not necessarily mean the present leaders, some of whom are respected for building community organisations in a new country, must be replaced. Rather, young Australian Muslims want to inject new blood into the leadership to better represent Muslims in a modern, secular Australia.

Many younger Australian-born Muslims can better represent the needs of the wider Muslim community because of their daily engagement with the broader Australian society.

Muslims cannot always blame the media, police and politicians for the poor community perceptions. There must be an honest and open acceptance that social problems exist, as they do in the wider community. This is especially difficult in an environment where negative Muslim stereotypes have encouraged an often defensive, closed community position.

Many Muslim leaders are disconnected from their community's youth. Unless efforts are made to confront this generation gap, it may be exploited by extremists. This sense of alienation also feeds into social problems within the community.

Younger Muslims are not being disloyal in seeking a debate over generational change and reform.

They are in a good position to construct a new Muslim identity in Australia, one that breaks out of the sometimes closed world of Islamic community politics and engages with Australia's mainstream political processes, community groups and the media.

One way of countering Islam's negative reputation would be for Australian Muslims to adopt an agreed statement of values which promotes harmony. Some of its aims would be to foster an open and outgoing Muslim youth culture and to promote understanding and interaction with all Australians.

Many Australian Muslims are looking for "powerhouse" representation - outfits that are sophisticated, effective and respected and that reflect the true voice and face of Islam.

The Islamic community's inability to effectively communicate its position on a range of issues has contributed to confusion in the broader Australian community as to who truly represents Muslims in this country.

The problem with the Muslim community is not Islam, a religion of peace and mercy, but the weak and unrepresentative face it has worn for too long.

Nadia Jamal is a Herald journalist. Mustapha Kara-Ali is a Muslim community youth spokesman.
======================
SEE ALSO

The Ghetto Philosophy

Muslims In The West - Coexistence Or Conflict?

Christianity Needs to Reform to Talk to Islam

Moderate Islam-101, Pipes-Style


RELATED THREADS

(OZ) MUSLIM COMMUNITY WATCH: "Jihad on the Bookshelf"

Extremist Muslims Seek Saudi Funds

[Mowlana Vector]

Why Do Muslims Suffer From All Such Weaknesses?
By: Sheikh Nasir Al-`Umar

There are many reasons for Muslims’ weakness in this age:

1. There is no real role of mosques in Muslims’ life in this age. Mosques in many Muslim countries have become no more than a place where the prescribed Prayers are performed. The great role that mosques can play in people’s life is no longer there. This, in turn, has negatively affected our nation. Comparing this to the status of the mosque at the lifetime of the Prophet (peace and blessings be upon him), one finds that the mosque then was the center of leadership, planning for Muslims’ life, and acquiring knowledge.

2. The number of religious qualified scholars who devote themselves to spreading religious knowledge has become few. It is unfortunate to find that while there are thousands of holders of high scholarly degrees (i.e., masters and doctorates) in the different branches of religious knowledge, there are few religious scholars that really abide by the teachings they have acquired and who sincerely strife for Allah’s sake to spread what they know among Muslims.

3. Curriculums in many Muslim countries in the different stages of education are not religiously-oriented. Their orientation is either secular or left-wing. They carry borrowed ideas from the West or East and seldom is there a ray of Islamic enlightenment in them.

4. Muslims nowadays lack the perseverance and the steadfastness required in acquiring religious knowledge sincerely. Seeing the conditions of the lessons given by religious scholars, one finds that in the beginning of the lesson, there may be many attendees, but gradually the number shrinks until they become few. This is because temporary enthusiasm overwhelms our acts and quickly evaporates. There are few who have determination in this respect. Not all people have such deep insight and broad-mindedness that enable them to strive in the path of acquiring religious knowledge and overcome the difficulties that they may encounter.

5. Muslims nowadays run after worldly pleasures and easily succumb to the temptations of this life. The Prophet (peace and blessings be upon him) said, “By Allah, it is not the poverty about which I fear in regard to you but I am afraid that the worldly riches may be abundantly given to you as were given to those who had gone before you and you begin to vie with one another for them as they vied, and they may destroy you as the past nations were destroyed.” These words of the Prophet (peace and blessings be upon him) proved true, for the majority of Muslims nowadays feel much sadder for missing the pleasures of this world than they feel for losing the rewards of the Hereafter.

6. The multitude of amusements and means of entertainment in this age divert people from thinking about lofty aims. Their clinging to this world deflects them from having sublime goals for their life.

7. Recent specialization in sciences of Shari`ah reflects weakness in acquiring religious knowledge. A scholar in the past would study all branches of Shari`ah: tafseer (exegesis of the Qur’an), Hadith (Prophet’s traditions), `aqeedah (creed), fiqh (jurisprudence), etc. Nowadays, a scholar becomes specialized only in one of these branches, without studying the other ones. Moreover, some of these branches have been further subdivided. One finds, for example, that the science of fiqh has been subdivided into fiqh and usul al-fiqh (principles of jurisprudence), with both being quite separate fields. Hence, scholars are no longer quite knowledgeable about Shari`ah as a whole. If one of them is asked a question in a field other than his specialization, he apologizes saying that this is not his domain of knowledge. Unfortunately, this phenomenon is taken now for granted.

8. Many Muslims accord great respect to applied sciences, while Shari`ah sciences are looked down upon. For instance, some university students meeting for the first time may introduce themselves to one another as follows: A medical student would say proudly, “I am so-and-so, and I am a student in the Faculty of Medicine.” An engineering student would say in the same tone, “I am so-and-so, and I study engineering,” while a Shari`ah student would meekly say, “My grade in secondary school was low and so I joined the Faculty of Shari`ah.”

Source
===============

[Rob]

Sheikh Google, you're tops mate!! How do you find time to search for so much info? Moreover, it's all very interesting and poignant info too...keep it coming!

I'm telling ya, you're the King!!

[Mowlana Vector]

Rob, I'm so grateful to your very generous and kind words. Greatly appreciated, mate

[ludz]

Do you believe that Islam needs a reformation? Why?

Just curious outsider wanting to know opinions and arguments.

[Mowlana Vector]

Muslims Urged to Drop Victim Mentality
By: Barney Zwartz (Religion Editor)
The AGE (4 Jan 2005)

Australia's Muslims must drop their victim mentality and build a confident Muslim identity, controversial Islamic scholar Tariq Ramadan said yesterday.

"The victim mentality is deep in the Muslim mind. They think people don't like Islam and blame society. We have to get rid of conspiracy theories and build a critical mind and first it has to be self-critical," he said.

"They should get rid of this defensive attitude, that they have to justify themselves and think of themselves as a minority. When you're a citizen you're not a minority, you're a citizen."

The Swiss-based scholar, who was refused a visa to the United States last year because of suspected links with radical Islamic groups, is in Australia giving a number of lectures.

Mr Ramadan, the grandson of the founder of Egypt's Muslim Brotherhood Hassan al-Banna, denies such links and says he has been constantly monitored for 15 years. His message is about how Muslims in the West can integrate while keeping their faith.

"I say, you are Australian Muslims, and there's nothing wrong with that. And you will adopt Australian culture and there's nothing wrong with that. We are not asked to remain Turkish or Lebanese Muslims, just Muslims."

Mr Ramadan said Islam was a universal message that had common values with Jews, Christians and atheists.

He said Western Muslims would have a tremendous impact on the Muslim world.

"They are at the forefront of the most important contemporary challenge. For decades we listened to views coming from the Middle East, and now it's the opposite direction."
======================

ALSO SEE

‘Siege Mentality’: Current Australian Muslim Response

[Mowlana Vector]

Parts of Muslim World in Deep Crisis: Malaysian PM

PUTRAJAYA, Malaysia: Many parts of the Islamic world are in "deep crisis" with Muslims suffering more from militancy and terrorism than others, Malaysian Prime Minister Abdullah Ahmad Badawi said on Thursday.

"There are many challenges that we need to overcome. In many parts of our world, we are in deep crisis," Abdullah told some 50 participants from 15 member countries of the Organization of the Islamic Conference (OIC).

"The OIC landscape is a distressing one. Darfur is a humanitarian disaster, two of us are occupied-Iraq completely and Palestine partially," said Abdullah, who currently chairs the OIC. "Some of the OIC countries are rich and their people affluent. But they are too few and far between. The OIC landscape is littered with nations that are poor and people that are hungry. "They are largely at the mercy of developed nations and of forces beyond their control."

Nearly 50 scholars and diplomats from Burkina Faso, Egypt, Iran, Indonesia, Kazakhstan, Malaysia, Morocco, Nigeria, Palestine, Qatar, Saudi Arabia, Senegal, Sudan, Turkey, and Yemen are attending the three-day meeting of the OIC Commission of Eminent Persons in Malaysia’s administrative capital Putrajaya.

"Uppermost in the commission’s agenda must surely be the question of how to strengthen the prospects for peace, security and stability in Muslim countries, and between Muslim countries and others," Abdullah said. "Equally high in the commission’s agenda would be the question of how poverty and illiteracy in the Muslim world can be eradicated."

Islam and Muslims have also been "portrayed by their detractors as violent and intolerant" since the 9/11 terrorist attacks on America, he said. "This profiling must stop. It does grave injustice to the overwhelming majority of Muslims who live in peace," he said.

Abdullah said it is "most unfortunate that some have narrowed down the concept of Jihad to ... physical fighting". "Indeed, Muslims suffer much more from militancy and terrorism than do others."

OIC Secretary-General Ekmeleddin Ihsanoglu told delegates there was a need "to adopt a clear definition of Jihad in Islam and to identify those who can declare jihad... "The distortion of the true image of Islam by spreading an extremist religious ideology in some of our countries through the issuance of Fatwas by self-appointed ‘religious authorities’ is in clear contradiction with the tolerant spirit of our centuries-old Islamic tradition," Ihsanoglu
said. The recommendations of the meeting will be submitted to the OIC foreign ministers’ meeting in Yemen later this year.

Source
=============================

SEE ALSO
The Organization of the Islamic Conference (OIC)

[Wolf]

Faith & Reason: Muslim terrorists embrace a very secular heresy

The Prophet taught that to find the enemy of peace we must look inwards - not out at others

Abdal Hakim Murad
01 May 2004


Sunday marks the Prophet Muhammad's birthday, a public holiday in almost every Muslim country. It is celebrated with drums, street parties, sweets for children, poetry competitions, and, in most British mosques, a startlingly incongruous display of tinsel and fairy lights.

This is fine, of course. Religion is meant to make people happy. Onlookers may frown, mystified, but believers rejoice. This time, the rejoicing is about nothing less than the healing of the torn human heart. God has sent a prophet to "heal hearts", as the Koran puts it. From spiritual sickness, the Prophet brings his people into wholeness. The Prophet's birthday is therefore on an emotional par with the party a cancer patient might throw when given the all-clear. There is a sense of relief and of exuberance, and also of gratitude.

All this sits well with Islam's generally upbeat optimistic temper. The religion has no doctrine of original sin; sexuality is celebrated, private property is sacrosanct, and God is merciful. The risk, of course, is complacency, even smugness. If one has a delicious religion, and a generous Lord, who has promised that, despite all tribulations, goodness and justice will ultimately be victorious, what privilege could be more secure than Islam?

Yet this state of mind is in crisis. The Prophet taught optimism, but the Muslim world today looks hopeless. An array of shabby tyrants, most of them fortified by unshakeable Western support, watch as Palestine shrinks and Iraq implodes. Thanks to the Islamic virtue of patience, most of us stolidly persevere, hoping for the better times which we are promised. The West will stop interfering, and we will be free.

Such is one consolation of classical piety. As America's finest trample like tyrannosaurs through ancient Muslim cities, most of us hunker down, and pray in hope. Yet classical piety tells us something less consoling as well. The Prophet brought healing, but the treatment itself was painful. In Turkish mosque decoration, the word "submission" is traditionally written with the Arabic dots painted red. This is, we are told, because submitting to God is so difficult that the believer weeps tears of blood. Religion juxtaposes hope with fear. The hope is in God, and the fear is of the ego. There may be no original sin, but there is certainly human perversity, waywardness, and a kind of gravitational attraction to selfishness.

The Prophet's birthday announced the crushing of the Arabian ego. For centuries, the peninsula had been locked in tribal strife, fuelled by pride and mutually competing idolatries. In place of this, Islam brought brotherhood and unity. Reiterating the moral genius of Hebrew prophecy, the Koran does not vindicate its own people, but subjects them to a barrage of criticism. The Prophet emerged as an Arabic voice denouncing Arab ways, enduring extreme persecution from his own people. By endangering himself he gave them one of the great monotheistic gifts, the duty of collective self-criticism.

"Speak the truth," says this voice, "though it be against yourselves." God will only restore the believers' fortunes "when they put themselves right". The principle of divine justice should compel believers to blame themselves for their own misfortunes, rather than looking for external culprits.

Radical Muslim discourse of the type that is currently gaining ground seems to ignore this. Yet the conspiracy theories indulged in by many of our people are a secular intrusion into Muslim thinking. The ego tells us to blame others, when the scriptures insist that we have only ourselves to blame. The secular mind may blame enemies, but monotheism tempers this with the awareness that it is all, finally, our own silly fault.

The new sort of Islam that directs the finger of blame outwards, rather than towards the self, has been with us for only a very short time. Thirty years ago, no one had heard of it. Yet it is a sterile hopeless primal scream of desperation that can do no good to religion or to the world. It compounds Muslim grievances against our neighbours, and can lead to forms of self-destructive terrorism that are historically unprecedented for us.

The targeting of innocent bystanders is clearly a symptom of this. The Koran says: "Be steadfast witnesses for God in justice, and let not a people's hatred make you swerve from justice." Luckily, the Prophet was right to be optimistic. Such attitudes are not native to Islam, and cannot endure. The new generation, and teenagers in particular, are sick of the dishonour done to Islam by the zealots, and seem everywhere to be returning to the Koran's own teaching. "Whatever misfortune descends upon you, comes from yourselves." They, at least, recognise that the Prophet's birthday is an invitation to be healed, not a claim that this has already happened.

Abdal Hakim Murad is a Muslim chaplain at Cambridge University

http://comment.indep...sp?story=516991

[Mowlana Vector]

Mukhtaran Mai`s Human Rights
By: Dr. Aslam Abdullah*

Women's rights in Pakistan or anywhere else cannot be left at the mercy of political agents ...


Mukhtar Mai meets Prime Minister
of Pakistan, Mr. Shaukat Aziz.

Mukhtaran Mai, a victim of tribal and caste wars in Pakistan has grabbed the attention of leading human rights activists in the US as well as in London. So intense is the voice of human rights activists that the State Department official Christina Roca also expressed her anguish over the decision of the government of Pakistan to restrict Mukhtaran's travel to the U.S.

In 2002 a traditional council in a small village in Pakistan ordered, the 33-year-old Ms. Mai be gang-raped because her younger brother allegedly had relations with a woman of a higher status.

After a public outcry over Ms. Mai's treatment, a provincial court put 12 men on trial for the rape, including the head of the local council, and six were sentenced to death. But earlier this year, another court overturned five of the convictions and reduced the sentence of the sixth man to life in prison. The 12 men were subsequently re-arrested on order of the Islamabad government but were freed in early June 2005.

Ms. Mai meanwhile was placed under house detention and told she could not travel abroad, apparently because officials believe her personal accounts of the ordeal could harm Pakistan's image.

This case exposes an aspect of Pakistan's social reality and must be condemned, but when such cases are selectively exploited by government officials and special interest groups for political purposes, it also exposes a hypocrisy that must also be taken to task.

Three years ago, several Muslim women of Gujarat were gang raped by fanatic supporters of the Bhartiya Janta Party led by Mr. Atal Bihari Vajpayee. Even though the evidence was overwhelming, yet neither the human rights activists in the West nor the State Department expressed the much needed outrage. On the contrary, the then BJP leadership was given a heroic welcome in Los Angeles when the Museum of Tolerance invited the then deputy leader of the Party to talk about human rights.

The tragic case of Mukhtaran Mai is one of thousands not only in Pakistan but all over the world. In a world where a rape is committed every 30 seconds and a gang rape is committed every 10 minutes, the cries of the State Department and the human rights activists appear to be questionable.

Why are they raising this issue now?

The answer is not too difficult. It is not their concern for the victims of rape as their commitment to their own agenda that has brought them in the forefront. If they were serious about her case, they would have allowed the judicial process to take its full course before deciding any action specially in a situation when the highest executive authority of the country himself stood by her and assured the nation that justice shall be done.

By bringing her to the US or to the UN, they were not helping Mukhtaran but promoting their own agendas. What was done to her was inhumane and Un-Islamic? The feudal and tribal system that promotes this kind of action must be challenged because who knows how many Mukhtarans have been living in the agony of harm done to them. By exposing her to a society where there is a growing anti-Islamic environment the activists are primarily serving their agenda to humiliate those who stand for Islam or Pakistan.

How many a times, rape offenders in the US have walked free after the jury trial and how many a times the rape victims have to leave their towns and work places to save them selves from humiliation. Yet one hears little from the so called human rights activists about the victims.

If they were really sensitive to the sufferings of rape victims or the despicable practice of honor killing, they would have joined those groups of Pakistani women and men who have been working tirelessly at the grass root level to ensure that criminals are brought to justice. They would have worked with religious institutions demanding that violence against women and weaker segments of the society must be confronted from places of religious guidance.

The real purpose appears to be somewhat different than what is stated. There are groups within Pakistan and outside of Pakistan that are keen to destabilize Pakistan politically. Some have not forgiven Pakistan for going nuclear. Some suspect Pakistan harboring and promoting anti-Israel feelings. Others want to see Pakistan disintegrated rather than become a model of "enlightened moderation". Still some others want to see political chaos in the country to allow outsiders to achieve their political agenda. Within the Bush administration there exists a group that believes that by embarrassing the government of Pakistan on issues such as this, they can twist the arm of President Musharraf to win some key concessions.

Perhaps the best course at present is to persuade the President of Pakistan to personally intervene in this matter and urge the Supreme Court to give its ruling as quickly as possible. However, what is even more important is that a high-powered tribunal consisting of persons with outstanding credentials both in terms of knowledge and integrity, be formed to monitor violence against women in all walks of life and to prosecute those who are responsible for such crimes.

Women's rights in Pakistan or anywhere else cannot be left at the mercy of political agents who use them to serve their own goals and agenda. Rape victims must not be left at the mercy of those whose interest is determined on the basis of their political philosophies or ideologies. Unfortunately there are thousands of Mukhtarans in our world. We must not allow the opportunists to exploit them further; emotionally and politically. It is time that people who sincerely believe in the rights of victims of rape and violence in Pakistan stand up and talk about the real agenda. The government of Pakistan's sincerity in helping the victims will be judged on the level of support it offers to such genuine groups.

*Dr. Aslam Abdullah is the editor of the Muslim Observer, director of the Islamic Society of Nevada and director of the Muslim Electorates Council of America (MECA).

==========================

FACT CHECKING
Women's Rights in Islam

Women and Islam

Paradise Is @ The Feet of Your Mother

IWPR: Women Issues News

The Ugly Muslim Watch

[Mowlana Vector]

Pakistan Gang-Rape Acquittal Goes To Appeal

Pakistan's Supreme Court was due today to hear an appeal against the acquittals of five men alleged to have gang raped a woman on the orders of a village council in a case which has sparked outrage across the world.

Mukhtaran Mai, 33, was raped in June 2002 on the orders of a tribal council in Meerwala, central Punjab province, as punishment for her brother's alleged affair with a woman from a powerful rival clan.

Six men were sentenced to death in August 2002 for the assault, but a Lahore High Court acquitted five of them on appeal on March 3 and commuted the sentence of the sixth to life imprisonment.

The decision shocked the country and was condemned around the world.

International outrage was compounded when Islamabad barred Mai this month from travelling to the United States to meet congressional leaders and administration officials to discuss abuses against women in South Asia.

Mai, who has become a rights campaigner since her rape, has urged President Pervez Musharraf to intervene in the case, saying that her life was in danger if the accused were allowed to move freely.

She also met Prime Minister Shaukat Aziz, who had pledged that "justice will prevail and her legal rights will be protected under the law," officials have said. Subsequently the accused were re-arrested.

However a three-judge review board of the Lahore High Court this month freed the accused, who had been detained for three months despite their acquittal.

The government had ordered their detention under the maintenance of public order law after Mai voiced fears the freed men would harm her and her family.

But an order by the review board said: "The request for extension in the detention is declined and they are released on furnishing their own personal surety bonds."

Women in Pakistan and other parts of South Asia are often subject to brutal "honour punishments" - from acid-burning to rape and murder - to pay for the alleged crimes of relatives.

Pakistan, a key US ally, came under strong criticism from Washington after refusing to allow Mai to address US congressional leaders on the topic earlier this month.

The US assistant secretary of state for South Asian affairs, Christina Rocca, blasted the travel ban, saying Washington was "dismayed at the treatment being meted out to a courageous woman".

Islamabad last week reversed the travel ban.

Mai said she received a call from the prime minister's adviser on women's affairs, Neelofar Bakhtiar, on Tuesday saying the government wanted to return her passport and allow her to travel.

"I told her that I am not in a hurry now to get my passport because I will not be travelling to America since the Supreme Court is taking up my appeal on June 27," Mai said.

"But I will consider going abroad after the hearing of my appeal."

After the rape, Mai embarked on a mission to improve girls' education in Pakistan, where 72 per cent of women are illiterate, using her compensation money to set up her district's first ever school for girls.

AFP (Weblink)
=====================================

[Mowlana Vector]

International Muslima Rights Association: Appeal/Action Alert For Mukhtar Mai

[Mowlana Vector]

Quote

The Struggle For Islam's Soul

Most Muslims abhor violence, yet the terrorists are a product of a specific mindset that has deep roots in Islamic history. If Muslims refuse to confront this, we will all be prey to more terror, writes Ziauddin Sardar

[Mowlana Vector]

No More Frivolous Fatwas

[Mowlana Vector]

Quote

Epicenter Of Extremism: How Pakistan Lost Its Way

Were al-Ghazali, Ibn Rushd, Rumi, or even Muhammad Iqbal born in modern-day Pakistan, they invariably would have either been doctors or engineers.

[Mowlana Vector]

Islam Is A Religion of Peace... But How Do We Convince U?

By: Merryl Wyn Davies*

On Thursday, a well-rehearsed rescue operation swung into action. In the face of terror, the emergency services knew how to cope. Now the question is: are we as well rehearsed to cope with securing community harmony? Have we actually got a rescue plan to eradicate terror and its perpetrators?

After each atrocity, the Muslim community holds it breath and waits for the backlash. I am a British Muslim who is Welsh. Like all Muslims, I’m practised at the condemnation of outrages. But it still disturbs me that the reassurance of our condemnation is so eagerly sought, as if over condemnation might be in doubt rather than being the most natural human response to incomprehensible acts by people I don’t know.

The monsters who planned and executed the attacks so callously are supposedly Muslims. Faith is between each individual and God. What is in the hearts of these terrorists, God alone knows – I certainly don’t. But by their deeds I know they are nothing of me, the faith that is my secure handhold on life, the unequivocal morality it teaches.

These evil-doers violate every principle and precept I cherish. To condemn such fanatics is no test. To ask how such horrors make me feel is more telling. Where do I begin? And more importantly, will you hear what I mean? What stands between us is a function of terror. It creates awful facts and great challenges to mutual understanding.

It is also a function of history. European history has been written through the lens of a clash of civilisations in stereotypes, negatives and black propaganda. It creates a glib assurance that you know Islam and Muslims better than Muslims know themselves or Islam. It is a false per ception that forecloses communication, prevents understanding. You can never be reassured until you overcome this legacy.

But history exists for Muslims too. A different history, grounded in traditional strictures of religion, the rhetoric of explanation and exhortation and a vast diversity of cultural forms and manners developed in different circumstances to answer the different needs of time and place.

The result is complications wherever I turn. I am triangulated by overlapping obstacle courses standing in the way of being and becoming a British Muslim who confidently contributes to the betterment of this society with my distinctive identity and moral compass to the fore. The problem is not mine alone, it belongs to the condition of being a Muslim, now and in Britain.

Mad men with bombs in London, in Iraq, in Afghanistan, Bali, Turkey and elsewhere; military men – poor bloody soldiers – despatched from London and Washington all make our predicament more and more urgent. The times demand we Muslims become explicit, set our agenda and get on with making a difference.

To make a difference in the world, we have to make meaningful change in ourselves. There is little point endlessly complaining about how misunderstood we are when by sheer thoughtlessness some of the good and decent people talk and behave in ways that confirm the very prejudices and stereotypes we object to. There is little point in insisting Islam is a religion of peace, whose central principle is justice, when the traditional language of religion we use and the way we operate invokes images of war and defiance, emphasises exclusivity, and prejudicially stereotypes non-Muslims.

As Muslims we decode what lies behind these messages. We know that what sounds like blood curdling rhetoric intends to teach us peace, tolerance and numerous virtues. You might call it the “onward Christian soldiers” syndrome, “marching as to war”. What it means to those in the pews is “follow the path of the Prince of Peace”. But in whichever religious tradition it occurs – and it afflicts them all – eventually such language has to be jettisoned. It always gives aid and comfort to those who would pervert the message to their own malicious, brutal ends.

To be peaceful and tolerant and to implement the values our religion teaches, we have to find new language and fresh ways appropriate to our condition here and now in Britain. And that means as Muslims we have to resolve the dilemma of tradition. We have to reason our way beyond our past.

The spirit and intelligence that created our traditions in times and places long ago and far away is what we have to rediscover. We have to get beyond just acting out the strict letter of laws whose essence is to constantly be rethought to keep them alive and pertinent. And most of all it is the breadth of Islam’s moral vision we have to put into action, the values that bid us to consult democratically, to co-operate and refashion a just society for and with people of all faiths and no faith. It is the problems of Britain that must be our concern, the focus of our determination to contribute.

In truth, much is already under way. Young British Muslims are working to define their identity in the here and now, wrestling with the reality of the problems of their own communities and the towns and cities where they live. Islam is the moral compass that guides them.

But a new identity – British by birth, Muslim by conviction – cannot emerge in isolation. It poses questions for British society as a whole. Britishness has always been diverse, we are a nation of nations. It has taken the UK centuries to resolve and formally acknowledge what Welsh, Scots and Irish have always known. What existed on the fringes was a cultural identity seeking space to express itself in distinctive ways. The challenge of the future for a multi-faith, multicultural Britain must build on these experiences.

To resolve our dilemmas, Britain must find ways to listen. Muslims have to be responsible for defining themselves, for being the authorities on what they can become. As many have said in recent days, the British way of life and values must not and will not be derailed by terrorists. Nor can the Muslim way of life and values. Nor can the making of a Muslim British identity that puts its values in service of our common good.

As a student in London, I used to walk through Tavistock Square on my way to university. Now the shattered wreckage of a bus and so many broken bodies lie there. We have all been touched by the horror of recent days. But the determination I draw from these images is not mine alone. It is the constant and growing swell of earnest discussion at meetings and con ferences where British Muslims come together.

The reassurance and new direction you seek is ready to be found. Together we can make it defeat mass murderers who would silence and divide us.

These are my feelings and thoughts. But they are not mine alone. I share them, attend conferences and meetings where they are earnestly discussed with young and old of the British Muslim community. We need your willingness to listen. There must be a new agenda, new debates, new action in new directions if we are to eradicate the fanatical mass murderers who would silence and divide us.

Merryl Wyn Davies is co-author of The No- Nonsense Guide To Islam, published by New Internationalist Publications
======================

ALSO SEE
Follow Islam, Don't Reformulate It

[Mowlana Vector]

Quote

Self-Criticism



It is necessary for individuals to pause at the end of each day in order to assess themselves and run through their achievements: What have they done in the course of the day? Why have they done it? What have they omitted? And why have they omitted it?
...
Abu `Ali ad-Daqqaq used to chant the following lines:
Each day that passes, a portion of me it takes away, On the heart, a bitter taste it leaves, and then glides away. More ...

[Mowlana Vector]

Quote

Abdal Hakim Murad:  Islam’s ‘Heart of Darkness’

Wahhabism, the hardline ideology at the core of current terrorism, has cut deep wounds in Islam, and helped alienate young UK Muslims. Can a British version of Islam break free of its influence?

Read More ...

[Ghaith]

Quote

The picture is complex, but it does suggest that the medicine for terrorism must be supplied from within the Muslim community, and within the theological resources of Islam. Sociological explanations outline circumstances, but cannot disclose the religious underpinnings of these aberrations, or offer a counter-argument. Legislation, and any other form of government interference, are unlikely to put an end to the problem; and may make it worse. It is clear that only Muslims can heal this wound.

One of the truly great scholars we are still blessed to have in our world today.

Wasalam
Ghaith

[Mowlana Vector]

Quote

Muslims Must Progress, OIC Delegates Say
 
Makkah: — More than 80 Islamic scholars and intellectuals considered far-ranging ideas, from democratic empowerment of Muslim peoples as the best defense against extremism to a massive modernization effort to put the nations on an even technological footing with the West, during the Organization of the Islamic Conference (OIC) forum yesterday. The scholars said a consensus was emerging on some key issues in the Muslim world.  More ...

[Mowlana Vector]

The Ummah Is A Stalled Car
By: Nusheen Ameenuddin

Picture yourself piling into a car with your fellow MSA members, about to embark on yet another road trip to an Islamic conference. Everyone is excited about hearing their favorite speakers, meeting old friends, making new connections. But what would happen if this buoyant busload came to a screeching halt?
Think of how your group would behave if suddenly you were stuck on the road, while dozens of cars raced by. Would you be disappointed, disillusioned, dormant, or determined to get your vehicle running again?

I am reminded of a wonderful parable, laden with meaning and smacking with a painful truth, that a wise Muslim once told me.

The Muslim Ummah is a stalled car.

Sadly, this is our current state. At the most, we are idling on the shoulder of the road, and even that is a generous description. It seems we have forgotten the glorious early days of Islam when the proverbial Muslim engine was running at maximum efficiency. Not a single dedicated Muslim remained idle. They used all available means to establish Islam and keep the momentum going.

One brilliant example of Muslim ingenuity involves Sultan Muhammad II, who at a very young age assumed the throne of the Ottoman empire. The Sultan achieved what many considered impossible, including building a fort in just three months when even his closest advisors told him that it would take no less than three *years*. Perhaps his most notable accomplishment came when he and his Muslim army captured Constantinople in a spectacular victory over the formidable Byzantine empire and its allies. Even after a severe setback in that war, the Muslims came back as an even stronger force when Sultan Muhammad implemented a most unique plan to pull the entire Muslim navy over a mountain on greased wooden planks. Thus, victory for the Muslims was sealed, Alhamdullillah, and Sultan Muhammad earned the title of Al-Fatih, the Conqueror.

But today, we remain in the stalled car that is our Ummah and wonder what can be done. After awhile, we notice four very distinct groups of people begin to emerge. The first group is inspecting the car and trying to fix whatever went wrong. The second is asleep inside the car. The third bunch is standing off to the side watching, but doing nothing more. Finally, we have the fourth group which is trying to ensure that the car remains broken. Clearly, these groups each need help if the car is ever to move again.

What can we do?

The members of the first group have the right attitude, but they need better coordination. Progress will not be made if one person is trying to fix the engine while another is attempting to push the car along. Before they can begin to fix the car, they must first determine what is wrong. After discovering the problem, they must agree on a plan of action. Once an agreement is reached, their individual forces can combine positively instead of cancelling each other out.

The second group, the sleepers, are a burden and must be roused. Once awake, they must be informed of the problem and made to realize its gravity. Then they need to be told what they can do to ameliorate the situation.

The fourth group (hindering the effort) cannot be dealt with as easily as the first two. When a group such as this is actively trying to undo the hard work of others or shouting unconstructive criticism, a number of factors need to be taken into consideration. First of all, do not expect to change their minds quickly and easily, or even at all. Often times, it is like arguing with a donkey - you waste your breath and annoy the donkey! Gentle education is preferable and nasiha (advice) is a duty of one Muslim to another, but if they persist in hindering your progress, do not allow them to distract you from your task. Your energies are required elsewhere.

It is also necessary to be cautious with the fourth group. Watch out, they may try to push the car in the opposite direction, setting everyone even further back than initially. But even if they do that, remember to deal with them Islamically, for if they are dealt with harshly, it will only cause fitna and confusion among all the groups and you will go nowhere fast. The overall process is a jihad of sorts.

Ironically, it is the third group (standing and watching) which is the most complex and problematic. You must first determine why they are standing by. Are they lazy? Do they think the car cannot be fixed, or do they not trust those who are trying to fix the car? Maybe they think the car is not necessary to reach their destination. These are all very serious concerns. Unfortunately, it seems the bulk of the Ummah falls into this group. There is no quick remedy for the third group. But bear in mind that a small spark in the engine may be what these people need, either as a warning that if something is not done, their entire journey will go up in smoke (literally) or that there is hope that the vehicle can be fixed.

Others among the group of idlers simply lack confidence in their ability to contribute. If this is the case, a gentle nudge (occasionally, an outright shove, done nicely) in the right direction may be the much needed catalyst. This step must be followed by education and training, which will, inshaa'Allah give them faith in themselves and others, as well as a solid foundation on which to operate.

They must also learn that they should not waste time waiting around for a tow truck or a mechanic. Maybe all the car needs is a good push. If nothing else, they can hand tools to the workers. The fact is that a really good mechanic might not show up for a very long time and the people in the car must make do with each other.

We are at a stage where not a single Muslim can be wasted. Every hand must contribute, in its own way, to restarting the Ummah. This may involve small sacrifices of doing what is *needed* rather than what we want individually. We need to hone our skills, yet be diverse enough in our abilities to perform a variety of functions.

Every once in a while, we need a jump start, a rejuvenation of our iman which will enable us to feel the spirit of Islam coursing through us. We also need spiritual nourishment (filling ourselves with Qur'an, Sunnah, and other Islamic knowledge) on a regular basis, as well as the occasional tune-up to ensure that we are functioning the way a strong Ummah should.

This ongoing metaphor makes me wonder which group each of us falls into. Are we eager to help but lack direction and coordination? Are we in a state of dormancy? Perhaps we are quiet observers who wait, in vain, for a tow truck to lift us into action. I sincerely hope none of us is trying to destroy the hard work of others. Regardless of which group we identify with, we are crippling the Ummah and will continue to be a liability until we get our act together.

May Allah (swt) guide us all to aid in the mobilization of our Ummah.
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[Mowlana Vector]

A Fatwa Against Suicide Bombing: 'Defending the Transgressed by Censuring the Reckless Against the Killing of Civilians'

[WarriorEtte]

Muslims Against Terrorism

[Mowlana Vector]

Men's Silence Perpetuates Violence

As attention focuses on violence against women today, Waleed Aly* looks at some cultural questions.

Amna, Abida, Sajida, Assia and Fatima Niazi never had a say in this. Nine years ago, a tribal council in a Punjabi village ordered in their absence that they marry the illiterate boys of an enemy family.

Really, "marry" is the wrong word – they were effectively given as compensation after a member of their family shot dead a family rival. They were to be payment of a debt. At the time, the eldest was 13, the youngest just six.

This appallingly tribal and un-Islamic practice of trading women to resolve disputes, known as "vani", is tragically common in the poorest, most illiterate tribal villages in Pakistan. The Human Rights Commission of Pakistan has condemned it as a "barbaric custom", and last year, after a three-year-old girl near Multan was betrothed to a 60-year-old man in similar circumstances, the Pakistani Government passed a law banning it.

But the illegal practice continues and for the five Niazi women, it remains all too real. Now aged between 15 and 22, their lives are in grave danger. Their fathers have refused to honour these so-called marriages, and the village council has ruled that they should be abducted, raped or killed as punishment.

But Jehan Khan Niazi, the father of three of the women, will not buckle. His daughters are young educated women pursuing tertiary studies with bright futures. They have said they will commit suicide if he obeys the council's ruling.

"I have refused to give in to the council's request as it is un-Islamic. I cannot hand over my girls like goats to marry these illiterate boys," Niazi said. The council has ordered that he and his brothers be killed, too.

Amna, the eldest of the Niazi women, has taken inspiration from her father's principled stand: "Despite having little money, he has educated us and shown us that we must stand up in society and demand our rights," she said.

Friends have told her younger sister Abida that they are "fighting for the oppressed women of Pakistan".

It is impossible for most of us in Australia to appreciate the courage of these women and the madness that oppresses them.

This level of barbaric violence against women tends to occur where poverty and illiteracy have been entrenched for generations.

We should be thankful that in more affluent communities like ours we almost never encounter anything so extreme.

But let us not pretend for a second we do not face our own problems. Serious problems.

Violence against women is not something that only happens elsewhere.

It has become a true pandemic – an international scourge that is among the most hideous stains on humanity's soul.

And in this regard, Australia's soul is far from stainless.

According to a study last year by the Australian Institute of Criminology, nearly 60 per cent of Australian women have experienced at least one incident of physical or sexual violence in their lives. More than one million Australian women have suffered violence in, or after, a relationship. The women most abused are the young and the disabled.

Children are abused in the process also. In well over a third of cases where women are beaten, children are, too.

A whopping 90 per cent of children in violent homes have seen violence perpetrated against their own mother. This is psychologically damaging and can lead to health and behavioural problems.

This violence spans all racial, cultural and religious borders in Australia. It occurs across different occupations and education levels. At some point we have to acknowledge that we are talking about a pervasive phenomenon that wreaks havoc across generations. It tears societies apart.

For too long, we have left responsibility for solving this problem at the feet of women. This places an unjust burden on the most powerless, humiliated victims. We will only defeat this blight when, as men, we claim ownership of the problem and say emphatically that we will not tolerate violence against women any more.

Today is a day for making precisely that statement. It is White Ribbon Day: The International Day for the Elimination of Violence Against Women. It is about saying violence against women is a men's issue, too.

A world away, Jehan Khan Niazi has sacrificed his own safety for his daughters. He is making a heroic stand against the oppression and violence women suffer in his part of the world.

Our circumstances may not be as extreme, but they are still deadly serious. Australian men should take his lead.

* Melbourne lawyer Waleed Aly is on the executive of the Islamic Council of Victoria. He has been appointed a White Ribbon Day ambassador.
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[Mowlana Vector]

Defending The Civilians: Fatwa on Those Who Kill Civilians





Not In the Name of Our Religion

[Mowlana Vector]

Imam Zaid Shakir: Clash of the Uncivilized



Emotional Torture, Untamed Violence and Intellectual Terrorism