When righteous indignation is not righteous at all

"Do they even know their faith or the Prophet they claim to defend?"  That is what comes to my mind when I see the rioters in the Middle East around the American embassies protesting a disgusting movie made to insult Islam and Prophet Muhammad, peace be upon him.

There has not been a moment of boredom in the new Egypt and other Arab countries following the 'Arab spring'.  Let us pray things may eventually end up well, and there is still hope.

But the long history of oppression, ignorance and the lack of trust by the people in their own governments and in the world at large, are hugely compounded by extreme social and economic hardships. Anger at the world and at life takes unfortunately a hyper-religiosity path in a place where 'life on this earth' does not offer much for the youth to look forward to, and nothing to lose.

Criminals prey on this anger and hyper-religiosity, and the outcome is what we witness off and on: random violence against the innocent, and criminal acts that added up to the murder of our American ambassador, a fair, friendly and an upright human being by all of what I have read, the late ambassador John Christopher Stevens, and three of his aides in Benghazi, Libya.

I and every one I have been in touch with, here and in Egypt, have been very distressed and hurt by what happened.  But it is even more maddening that the 'righteous indignation' that those killers and rioters appear to express is not even acceptable by the same religion they claim to defend.

I am mad at the idiot rioters in Egypt, Libya and Yemen 'defending' Islam and the Prophet by means that neither God nor the Prophet would approve,  I did a quick search and compiled a short list of 'anti-anger', pro-tolerance and forgiveness sayings from the Quran and the Prophet's sayings.

For me, this is just another demonstration of the distance between the faith teachings, and Muslim's practices, a dichotomy that underlies most if not all of our problems in the Arab and Muslim world.

Here is what I found on very quick search.  There are many more Quranic verses that convey the same sentiment, but this was not meant to be a comprehensive collection – just a sampler.  These Quranic verses are encouraging patience, forgiveness and benignly ignoring the non-violent enemies and abusers:

(25:63)  وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا

For, [true] servants of the Most Gracious are [only] they who walk gently on earth, and who, whenever the foolish address them, reply with [words of] peace;

(7:199)  خذ العفو وأمر بالعرف وأعرض عن الجاهلين

MAKE due allowance for man's nature,  and enjoin the doing of what is right; and leave alone all those who choose to remain ignorant."

(23:96)  ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ

[But whatever they may say or do,] repel the evil [which they commit] with something that is better: We are fully aware of what they attribute [to Us].

(41:34)  وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

But [since] good and evil cannot be equal, repel thou [evil) with something that is better - and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close [unto thee], a true friend!

Prophetic narrations (sayings of prophet Muhammad, peace be upon him) echo the same Quranic sentiments.  There has been enough incidents in his lifetime that makes it clear that he lived by his own teachings.  That is not surprising of course as the Quran was his moral fiber ("كان خُلُقُه القرآن"), as his wife Aisha was narrated to have said.

الغضب يفسد الإيمان كما يفسد الصبر العسل

Anger spoils Faith as bitter aloe spoils honey.

من كف غضبه ستر الله عورته

He who restrains his anger, gets God to cover for his sins

ليس الشديد بالصرعة ؛ إنما الشديد الذى يملك نفسه عند الغضب

The strong among you is not the one that wins the fight; it is the one that restrains himself when angry

إن الغضب جمرة توقد في القلب

Anger is red-hot piece of charcoal that burn your heart.

وإذا غضبت فاسكت

And if you feel angry, shut up

أشدكم من غلب نفسه عند الغضب وأحلمكم من عفا عند القدرة

The toughest among you is the one that conquers his own anger, and the wisest among you is the one that forgives when he is capable of punishing.

 After you read this, do those rioters seem to know the faith they seem willing to sacrifice life and limb to 'defend'?

Khaled

Muslims in hostile world - Part 2: How should Muslims handle it

[This is part 2 of a sermon I gave in September to a local mosque.  Part 1 was posted before on this blog]

A primer on anger management and conflict resolution, the Quranic way

The tough times we face should teach many other lessons as well.  Lessons that have always been spelled out in the Quran, but that many of us may have not felt the need to put them to good use frequently.

Hate against Muslims is abundant, vocal and malicious. It may even make life impossible in the US for some of us. Hate comes in many forms and for many reasons: sometimes just out of ignorance and fear, and that is something we can help resolve.  In other cases, it is out of greed, and out of envy: and that is not easy to resolve.

But either way, God has given us clear instructions and examples in the Quran on how to handle these situations. If we like to use modern day jargon, He offers us “a comprehensive anger management and conflict resolution program”.  And it is a pretty good one.

So, let us take a look at what God has for us on that topic.

When the words of God are insulted, what should we do?

“And, indeed, He has enjoined upon you in this divine writ that whenever you hear people deny the truth of God's messages and mock at them, you shall avoid their company until they begin to talk of other things.” (4:140)

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِي حَدِيثٍ غَيْرِهِ

 “Whenever you meet those that indulge in [blasphemous] talk about Our messages, turn your back upon them until they begin to talk of other things …”  (6:68)

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُواْ فِي حَدِيثٍ غَيْرِهِ

And what should we do next? Should we respond to an insult with an insult? Would the “eye-for-an-eye” approach be useful? Should we say something nasty about something dear to them, be it their beliefs, or what they may worship and associate in worship with God?

God does not seem to like that approach.  He instructs us succinctly (in 6:108) not to revile “those [beings] whom they invoke instead of God, lest they revile God out of spite, and in ignorance.”

وَلاَ تَسُبُّواْ الَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ فَيَسُبُّواْ اللّهَ عَدْوًا بِغَيْرِ عِلْمٍ كَذَلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَى رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُواْ يَعْمَلُونَ

And even non-insulting arguments with those who hate us, insult God and insult us, has to be done in a special way: actually, in the most kind of ways.

And do not argue with the followers of earlier revelation otherwise than in a most kindly manner - unless it is the ones that are bent on evildoing - and say [to them]: "We believe in that which has been bestowed from on high upon us, and that which has been bestowed upon you: for our God and your God is one and the same..." (29:46)

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ

So, they insult us and yet we MUST respond by trying to show them what may make us and them feel closer rather than highlight what sets us apart from them.

But that gentle soul approach is not always guaranteed to work, and God was aware of that when he asked us to use it.  He even tells us why it does not work in some case:

كَذَلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَى رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُواْ يَعْمَلُونَ

“…to EVERY nation”, God informs us, “We have made their own doings appear goodly indeed”. (6:108)

But that is not for us to resolve, as God proceeds in that verse (in 6:108) to tell us that “In time, unto their Sustainer they must return: and then He will make them [truly] understand all that they were doing.”

So, we were meant to be different from one another,

God tells us in 22:67, “UNTO every community have We appointed [different] ways of worship and belief, which they ought to observe.”

This is part of His plan for Mankind, not a design flaw.  And if we cannot convince the others to follow our way, we still need to learn to live and let live; to coexist in a diverse and often contentious world.

He informs us in 25:63 that the best of us are those that handle this diversity and contention without arrogance, or aggression

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا

For, [true] servants of the Most Gracious are [only] they who walk gently on earth, and who, whenever the foolish address them, reply with [words of] peace;

Our job is not to force them to believe one way or the other, but in the words of the Quran, our job is

“… to convey this Qur'an [to the world].  Whoever, therefore, chooses to follow the right path, follows it but for his own good; and if any wills to go astray, say [unto him]: "I am only a warner!"(27:92)

وَأَنْ أَتْلُوَ الْقُرْآنَ فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنذِرِينَ

So, we should not get broken-hearted when they opt not to do it our way.  They have turned away from better person than you or I will ever be: they turned away from our Prophet, pbuh. And God showed him how to handle that:

“…if they turn away, say: "God is enough for me! There is no deity save Him. In Him I have placed my trust...” (9:129)

فَإِن تَوَلَّوْاْ فَقُلْ حَسْبِيَ اللّهُ لا إِلَهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

But handling rejection and hatred is not easy.  Still, God has drawn a clear line, and expects us not to cross it ,: no excuses accepted, as detailed in this verse:

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ لِلّهِ شُهَدَاء بِالْقِسْطِ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُواْ اللّهَ إِنَّ اللّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

“O YOU who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of anyone lead you into the sin of deviating from justice. Be just: this is closest to being God-conscious.” (5:8)

God also is the One that created us, and he knows we are tempted to ‘repay injustice with injustice’, so He makes us an offer that is hard to resist:

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى - فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى

“But unto him who shall have stood in owe of his Sustainer's Presence, and held back his inner self from base desires”, (in our case: greed, anger, vengefulness amongst others), “… Paradise will truly be the final destination!” (79:40-41)

And we need more than just to avoid being unfair towards them.  God tells us to show them ultimate kindness, using the Arabic word ‘berr’, the extreme kindness we are supposed to treat our parent with.

لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

“As for the unbelievers that do not fight against you on account of [your] faith, and do not drive you away from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity: for, verily, God loves those who act equitably.” (60:9)

And for the really evil ones: should we pay them in kind, or punish them if we can? Should we forgive?

Look at what God asks our Prophet to do, under a more adverse situation that ours:

وَلاَ تَزَالُ تَطَّلِعُ عَلَىَ خَآئِنَةٍ مِّنْهُمْ إِلاَّ قَلِيلاً مِّنْهُمُ فَاعْفُ عَنْهُمْ وَاصْفَحْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ

“… and from all but a few of them you will always experience treachery. But pardon them, and forbear: verily, God loves the doers of good. (5:13)

In another verse, the divine wisdom teaches us that forgiveness is not a tactical ploy, but rather a strategy of a very high yield in the end:

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ

“But [since] good and evil cannot be equal, repel thou [evil) with something that is better - and lo! he between whom and yourself was hostility [may then become] as though he had [always] been close [to you], a true friend!” (41:34)

Above all, we should always remember the verse 7:199 that has been described as the most comprehensive and most succinct of Islamic moral code- crafted in just seven short words in Arabic.

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

MAKE due allowance for man's nature, and enjoin the doing of what is widely known to be right; and leave alone all those who choose to remain ignorant."

I hope that I have managed to deliver few points about the Glorious Quran and its timeless teachings that can help us today as much as it helps the Prophet pbuh, and his companions over 1400 years ago.

Our primary goal as Muslims is to learn God’s words.  And who is better at teaching us those than God Himself in an easy to understand and clear Book that he promised to preserve from deviation, and corruption, and to make easy for us to learn.

وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ

“Hence, indeed, We made this Qur'an easy to understand and easy to bear in mind: who, then, is willing to take it to heart?” (54:40)

This book is not only easy, but it also details the message of what he wants from us.

وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَى عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

“For, indeed, We did convey unto them a divine writ which We clearly, and wisely, spelled out - a guidance and a grace unto people who will believe." (7:52)

  All we need is to invest the time in reading and contemplating it, trusting that it is sufficient to guide us to the right path.

Referring to the Verses of the Quran, God says: 

“These are the signs of God which We recite unto thee (Muhammad) with truth. Then in what fact, after God and His signs, will they believe?” (45:6)

تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ

I would like to conclude on a joyous note. 

Look at us:  living in a non-Muslim country, a small minority, with little material power.  Yet we are entitled, by law, to be treatment as equals, and we do not have to accept anything less. A minority with little outreach and with difficulty engaging the public at large: yet, God avails to us people in the media and amongst the public, of different faiths, and sometime of no faith at all, that would take our cause to heart, and defend us as if we where their own people.

We should thank God for those blessings.  But, we should also promise ourselves, that whenever and wherever the tide turns in our favor, we should treat the others the best way they treated us and no less

In fact, if we heed God’s teachings, we should treat them better than they treated us:

“… when you are greeted with a greeting, answer with an even better greeting, or [at least] with the like thereof. Verily, God keeps count indeed of all things.” (4:86)

وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا

Let us not be of those defrauders that He threatened with woes on the Day of Judgment

وَيْلٌ لِّلْمُطَفِّفِينَ - الَّذِينَ إِذَا اكْتَالُواْ عَلَى النَّاسِ يَسْتَوْفُونَ -  وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ - أَلَا يَظُنُّ أُولَئِكَ أَنَّهُم مَّبْعُوثُونَ

“WOE UNTO THOSE that deal in fraud-

Those who, when they are to receive their due from [other] people, demand that it be given in full

But when they have to measure or weigh whatever they owe to others, give less than what is due!

Do they not know that they will be raised from the dead, and that they will be called to account?” (83:1-4)

May God guide us all to the right path.

Khaled

Part 1 of this sermon:

•  Muslims in a Hostile World - Part 1: positive lessons from Islamophobia-filled season

Abandoning our community, at least mentally

My criticism for many Muslims and how they perceived Islam is not new. And moreover, it will not stop for as long as I see a chance to change something or someone.

I consider that my responsibility and my religious duty. There is no point in being part of a community if one does not regularly critically appraise the state of health and future trajectory of that community. And if things are not to your liking, do something about it.

This is not just an activist's stance. It is actually the creed of Muslim as succinctly verbalized in the Quran. God describes the nation or community ( Arabic, أُمَّةٍ) that he blesses with the Prophet Muhammad, and the Revelation of the Quran, as

'the best of communities: enjoining what is right and proscribing what is known to be wrong and believing in God' (3:110).

(كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللّهِ)

Looking at the order in which this verse is structured yields a profound insight into the significance of the qualities listed: the activist stance came before describing the community as 'believing in God'. Prophet Muhammad pbuh has also stressed that numerous time. especially in one of the most recited quotations of the prophet:

"If you see a wrong-doing change it with your hand.
If you cannot, then with your tongue.
If you cannot, then wish in your heart that it would change, but that is the weakest exercise of faith."

Interestingly, most Muslims in Muslim majority countries as well as in local American Muslim communities, are totally passive when it comes to running their mosques. You can hardly talk to anyone in any mosque-going community that is remotely happy with the state of affairs in their mosque. Social private events for Muslims end up frequently being a rant about how much change is needed at mosques, and how ineffective community leadership is.

And regardless of whether those claims are legitimate of not, the most likely scenario is that the rant stops their. Most of these 'ranting' people attend Friday prayers because God told them to so so. One would imagine that obedience to God should also expand to include other commandments such as the one mentioned above endorsing activism and in verses 7:157, 9:71, 9:112 as well as in explicit commandment form in verse 3:103.

Why would not then they speak up in the mosques against all the flaws and faults they find with how the community is run. Why would not they send letters to those in charge, demand to speak in public gatherings and start their own websites, blogs and public campaigns against what they think is wrong?

The several but few incidents when such public criticism was made strongly enough, it resulted in positive change. The more outspoken the opposition to wrong policies is, the better the outcome - hence the praise from God to communities that adopts that as a common practice.

Yet again, many of us Muslims, would rather whine in private, fail to constructively criticize in public, and are content with just going to the Friday prayer.

I am not saying it is easy to face your community with criticism. And there is public and peer pressure to avoid doing that under the fake interest in community unity, and for fear of 'causing Fitna' - that is Arabic for major communal confusion that can lead to societal break down and war - a threat that shuts people up very quickly.

Most of them do not realize that democracy, self criticism, and critical appraisal of the performance of leadership is NOT fitna. It is what God wants. And the more they ignore the need to do that, the farther they are from being good Muslims.

The prophet's companions did not hold their tongues when he did something they thought was not in the practical interest of the community. After the Prophet's death, they continued to live by the same principles that God and his Prophet taught them. And the stories fill our memory with public objection and criticism by early Muslims against things that the Prophet did in his capacity as a civil and military leader. Similar stories also exist during the rein of the early civil successors to the Prophet.

Objections and protests were not counted as Fitna those day. Why, in God's name, do we count it as Fitna today in tiny places like our cities or our mosques?

In fact, that passive existence in a community is abandonment of the community in an intellectual way, especially at times when we know that things are not working very well. It is more damaging to the community than physical and financial abandonment which put more pressure on the faulty community to wake up and smarten up.

Silence when the ship is sinking is as bad as drilling the hole in the ship yourself.

Khaled.

Religious leader of the Islamic Foundation of Greater St. Louis speaks on the Fort Hood massacre

Earlier today I was cc'd on an email exchange between several of the Interfaith Partnership (IFP) of St. Louis and Imam Minhajuddin, Imam (i.e., religious leader) of the Islamic Foundation of Greater St. Louis (IFGSL). The email was a reply from Imam Minhaj to an earlier message he received from the IFP and Faith Beyond Walls of St. Louis.

I found his reply to be worth sharing with you and the public, and he kindly granted my request to post his reply on this blog. It will be an excellent addition to the ongoing public discourse American Muslims are having with their non-Muslim fellow citizens about the the sad events that took the lives of 13 innocent victims (and injured over 3 dozen others) nearly on November 5, 2009 in Texas at the hands of Major Nidal Hassan, an American Muslim military psychiatrist currently indicted before military court for first degree murder of 13 victims of that massacre.

The message below is copied verbatim from the Imam's email, and I only trimmed the last section which listed quoted from Sheila Musaji's article listed at the end of the copied section. It referred to quotes of numerous American Muslim organizations about the events.

---------- Beginning of Quote from Imam Minhajuddin message.

Dear Cynthia Holmes, Batya Abramson Goldstein, and all our other interfaith partners,

Thank you so much for your kind and comforting words.

Indeed this is truly a trying time for Muslims in America and all over the world. First of all, our thoughts and prayers are with the families of the victims of this unspeakable tragedy. The light of their lives was snatched away in a moment of cruelty. We mourn with them and pray for peace and justice for them. May God be with them all.

Secondly, we, American Muslims, are just as horrified as anyone else by this, and all, senseless acts of violence against innocent people. We condemn these actions and pray for the victims of this madman who committed acts of treason against both God and our country. In my capacity as a Mufti and scholar of Islamic Law, I can confidently state that there is absolutely no basis whatsoever in our religion for such an unconscionable act of terror.

Even if the alleged facts may be true : that he was harassed and taunted by fellow soldiers for being Muslim; that being deployed to Iraq was his “worst nightmare”; that he tried very hard to get out of the Army but his requests to end his enlistment were repeatedly turned down; that he argued with other fellow soldiers about the legitimacy of the wars in Iraq and Afghanistan; nothing whatsoever can justify the murder of innocent unarmed fellow soldiers.

• "Believers, never let the hatred of a people toward you move you to commit injustice" (Quran, Chapter 5, Verse 8),

• "For not equal are the good deed and the evil deed. So repel their evil deeds with that which is best in the sight of God. Then, behold! The one who had enmity for you, and for whom you had enmity, may become a most intimate friend. Yet none shall attain this but those who are patient in suffering. And none shall attain this but one endowed with a magnificent share of goodness. But should there be any insinuation by Satan to instigate you to do otherwise, then seek refuge in God. Indeed, it is He who is the All-Hearing, the All-Knowing. (Quran 41:34-36)

• “O ye who believe! Stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for God can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily God is well-acquainted with all that ye do.” [Quran, 4:35]

No true Muslim could ever commit such a crime against humanity. As Muslims, we are reminded that to take one innocent life in the sight of God is as if one has killed all of mankind.

• "Whosoever kills an innocent human being, it shall be as if he has killed all mankind, and whosoever saves the life of one, it shall be as if he had saved the life of all mankind." (Quran 5:32)

Muslims are also commanded to keep their oaths when given.

• "O you who believe! Fulfill all contracts, treaties and covenants with God and with people." (Quran 5:1)

Thankfully, besides our friends from the interfaith partnership like yourselves, many amongst the political and military leadership of our country also understand this fact and can make the distinction between the teachings of Islam and the actions of a madman. In fact, many of them have expressed sympathy for the plight of Muslim Americans who have to survive this general backlash. Army commander Gen. George Casey has expressed concern over the impact that this act could have on the 2,000 Arab-Americans serving in the armed forces. He understands that not only do these Americans have the right to serve their country, but they can serve it in unique ways through their linguistic and cultural experiences as American Muslims. Criminalizing all for the crime of a deranged individual does our nation (and Muslims) a deep disservice.

However, unfortunately this is precisely what is happening at Ft. Hood and elsewhere in certain cases. Mikey Weinstein, a retired officer and activist for religious freedom in the military, forwards this communication from the wife of an American Muslim serving in the military:

“…I wanted to let you know what life has been like for myself, being an American-Muslim military spouse, over the last few days here at (name of military installation withheld), since the Ft. Hood incident. When I first learned of this, I was sitting in the PX food court with my best friend whose immediate reaction was, “ No offense to you, but Muslims shouldn’t even be allowed in the U.S. Army”. Wow, this was from my best friend here! I have heard this and similar sentiments repeatedly from various “friends”, as well as people insisting it’s really a terror plot.

Since this happening, my Muslim husband, who is deployed to Afghanistan, has been put on duty to build a chapel on his base, as well as being told not to associate with the Afghan nationals that work there. I went shopping at the commissary and had people mumbling under their breath but loud enough to ensure that I could hear, things like, “get out of our country”, “go back to your country”, “ F-ing Muslims”, “G-Damn Muslims,” and several other expletives you can insert there. Now people don’t just stare at you when they see you go by wearing hijab, they glare. Last time I checked, I was born in this country, this is my country, and my husband is serving it and continues to serve it despite the harassment and racism he encounters. He proudly serves despite the fact that our family pays a higher price for it than many others.”
(Quotations taken from theamericanmuslim.org)

I would highly recommend all of you to take some time out to read the following two very eloquently written articles by our own local Muslim journalist and founding editor of the online Journal, "The American Muslim", Sister Sheila Musaji. She has done exhaustive research and her works deserve recognition.

http://www.theamericanmuslim.org/tam.php/features/articles/fort_hood_tragedy_islam_and_america
http://www.theamericanmuslim.org/tam.php/features/articles/muslims_must_condemn_religious_extremists1/0017733

---------- End of Quote from Imam Minhajuddin message.

Please follow the link listed above to read Sheila Musaji excellent articles and for the full text of many American Muslim organizations statements.

Khaled

Even if the Day of Judgment is coming, go ahead and plant that tree.

Thinking about death? It could be a good thing.

“I am afraid I do not have good news for you. Your doctors think you have only few years to live” While that does not sound like a definite death sentence (after all that is just likelihood), it is not exactly the kind of thing one looks forward to hearing.
So, once you here that, what happens next? I guess that all depends.

If death is imminent, for example few weeks or a couple of months, we may be more concerned with sorting out our financial loose ends, closing open files with IRS, and making sure we do not leave a huge mess for the ones we leave behind.

If death is anticipated in 10 or 15 years, many would go though some period of emotional turmoil, then carry on with life as usual until the expected day gets closer.

But what if we were given only 2 or 4 years to live; a period of time that is not too short that we focus on financial records, but not too long that we can ignore it and engage in ‘life as usual’.

It has intrigued me, over the last 10 years or so, how people would respond to the realization of their mortality. Of course we all know one day we will die, but we rarely ever behave as if we realize that. And as I get older, I see more and more people who were forced to realize that same fact they have always known, and yet it comes to them as a surprise. And they do not all respond the same way.

I have seen people to turn towards God by indulging in rituals, and forgetting the material world and what is in it. They spend more time in their religious institutions, read their Holy books again and again and, in their own way, start their own monastic life. I have also known of people who decided to travel, have fun, buy the fancy cars their always dreamed of, and indulge in the material life they always wanted, but have always put off waiting for the right time.

I know I would be uncomfortable with either option. And even thought I believe in God, the After Life, and the Judgment Day, turning totally toward ritual-centered life does not seem the right answer to me for I never felt that rituals in excess or alone will be enough for salvation.

I personally do not think my feelings are religiously wrong from the Islamic point of view. In the Quran, Faith in God as been cited coupled with performing good deed over a hundred times. Few times (for example see 2:227 and 21:73), good deeds have mentioned as distinct from prayers and alms giving, suggesting that good deeds are distinct from core rituals of faith.

I grew up hearing a statement frequently, but falsely, attributed to Prophet Muhammad, pbuh:
“Do for this life as if you will live forever, and do for the Life After as if you will die tomorrow.”
And while this valuable advice cannot be authenticated as a saying of the Prophet, its spirit has been endorsed in several other authenticated Prophetic saying.

“If the Day of Judgment erupts while you are planting a new tree, carry on and plant it.”, the Prophet said.

I imagine it is hard to stress more strongly the value of enriching life on Earth, till the last breath of our life.

Another of my favorite Prophet Muhammad saying's is this one:

“Once humans are dead, rewards for them cease except for three things: charitable endowment that out-survives them, knowledge that still benefits people after they die, and good offspring that remembers them in their prayers.

With statement like these, it is hard to see over-indulgence in rituals (or material life) as a healthy response to one’s realization of their own end-of-life approaching.
The appropriate response seems to fulfill ritual requirements as per one’s belief, but then to go on and make the most of the time left to benefit other human beings.

This is not a spirit exclusive to one religion. The same goal has been in the eyesight of people from all beliefs and ideologies.

I know of a middle-aged man, having known he had only 6 months to live, he decided to use his time to write a book about a subject he cherished. He was lucky enough to complete the book before he was gone.

On a more personal level, a former colleague and a friend of mine is going through serious health issues that make the idea of end of life a daily companion. And while religion continued to be on her mind, possibly with more meditation and wisdom, she opted also to go ‘outward’ with volunteer activities. She started sharing her experience with the rest of the world by starting a blog, rich in humor as well as in memories, thoughts and roller-coaster emotions that are part of her life with a tough disease. All that goes on while she carries on with her professional career and takes care of two young children.

During a recent phone conversation she made a notable statement when we talked about what people do with their life in a situation where life may be short. “Sometimes I think [by living] I am planning my own funeral. I want a lot of people to attend my funeral, not because they have to, but because they want to be their”.

And people would want to attend your funeral when they feel that if you are gone, some important part of their life is lost; and that you impacted them, and will continue to affect how they think and live. They feel that losing you is like losing a positive force in their own life. It is not losing you that they would mourn; they are mourning the loss of part of their own future that would have made their lives richer and more meaningful.

I can tie that thought easily with the Prophetic sayings I mentioned above. And that is why more rituals and more material joys do not seem like a good response to realizing that life is short (or shorter than what we expected before). In those kinds of indulgences -- religious and material -- lives of others around you are usually minimally influence positively, if at all.

I would like to live my life knowing that when I know I am dying tomorrow, I would not feel that I need to change anything that I have planned. Only if my life is like that, I would think of it as good life. Thinking of death from that perspective can be a beautiful and a positive for in life.

So, I pray that when my Day of Judgment comes, I would be in the middle of planting a new tree.

Khaled

Good Charity or Bad Charity: Facing the Charity Challenge

I remember one of my professors over 25 years ago saying: "put a little of your heart into what you do". That way, nothing is "just a job". What you do becomes part of you, becomes more enjoyable, and more likely also gets better done. If you cannot put a little of your self into you job, then you are in the wrong business.

Charity work is also like a job. For some people it is 'just a job' they are supposed to do, they have their orders in the Holy book and they followed orders. But for others, their hearts and souls are part and parcel of the charity they do. The latter group is the really charitable one.

As for the others - I am not sure about. I just do not think they are getting the best of the charity they are doing, but how each group is rewarded is - thankfully - up to God and not to any of us.

Talking about some of this has been on my mind for a couple of weeks after I came across two acts of charity that moved me, then I heard about another 'act of charity' that can hardly qualify as one.

Let me get the 'bad charity' story out of my system first.

It is about someone who volunteers at a food pantry, donating time and effort (and possibly money) to help poor hungry families. 'Nothing can be wrong about that', you say. Unfortunately for that person, charity was just a job. He was just following God's orders. So, he felt the job was done just by being their, donating the time and effort. Still, he could not hide his disrespect for the human beings on the receiving end of his charity, expressing to a friend of mine that 'those people' were not deserving of his charitable deeds.

Example #2 is for a good charity that I was on the receiving end of.

During the last snow storm in St. Louis, my fuel-efficient small car proved so light that it could not get a grip on the road. I could not make it all the way uphill to the subdivision where I live. I let my self roll down in reverse, turned back, and tried another route. I made it most of the way up , then my small car started spinning it wheels while stubbornly remaining where it is. It could not climb another inch.

I got out and started signaling to other cars to go past my stalled car. That was pretty easy for the heavier gas-guzzling SUVs that passed me quickly and drove on without looking back. Then came another canary yellow compact car.

Naturally it got stuck just behind my car. The driver was more persistent, and kept hitting the accelerator and spinning the wheels while the car was swinging right and left. Lucky for the driver, after about over a minute of spinning, the car managed to move forwards about 10 yards to make it to a less steep stretch of the road And from that point on, it was going to be an easy ride home.

But at the top of the hill the car stopped again - parked safely on the side of the road this time. The driver came out and started walking towards me, slowly to avoid slipping on the icy road. Half a minute later, the driver was close enough that i realized it was a small woman trying to put her gloves on. As soon as she came close to me, she said: 'Get in your car, and I will push you'.

I had to laugh. The woman looked like she was a mere 120 pounds at the most, my car was stuck facing uphill, and the tarmac was slippery enough that the tires could not even get a grip on the road surface. Despite that, the woman, rather, than going home and enjoying a cup of hot cocoa, was putting on her gloves and getting ready to push my car uphill on the icy road.

I kid you not - it took me quiet a while to convince her that this was a physical impossibility, and it took even a bit more to convince her to go back to her car and go home promising her that I will find a way out of my problem.

I finally managed to get myself and my car out of trouble, and I drove home the remaining half mile uneventfully. But that encounter with the charitable anonymous woman made me feel really good. Helping a stuck driver is not unusual, but to do that under those circumstances is special enough. And to be persistent trying to offer help that is likely to be a tremendous amount of effort and is practically impossible from a 'physics' point of view is definitely exceptional.

Her knowledge of mechanics and physics is probably limited, but her capability for a random, and selfless act of charity and help to a total stranger is amazing.

My last story goes even further. It is a most inspiring example that a good friend of mine, JS, told me.

JS was planning to travel overseas to visit some family. His good friend asked him if he would be willing to take some money to distribute to needy people back in the old country. Knowing the tight financial situation of his friend, JS was surprised by the amount of money his friend was giving away, and he asked the friend how he could set aside that kind of money. The answer tells you a lot about that friend and his wife.

During last Ramdan, the fasting month for Muslims, most Muslims engage in more religious activities, but most also indulge in socializing as well as in eating traditional foods and sweets, usually in excess. Of course, many are also more charitable in ramdan than during other times of the year.

JS friend and his wife made a decisions this year. The first day of Ramadan was a typical Ramadan day. The family did the usual for that month: cooked and ate a lot of food, and lot of deserts, etc. The good wife kept track of every bit of expense that the typical Fast-breaking meal cost. The second day was a different story. The family ate a good, but modest meal. They were not hungry when they finished their meal, but the luxuries were not their. The cost of that meal was calculated as well.

And for the rest of the month of Ramadan, the family broke their fast on a modest meal, and the difference in cost was set aside. By the end of the month what was saved was passed on to JS to distribute to some needy people.

Now, that is real charity. Can you top that?

Charity in my religion, Islam, and as I imagine in many other religions, is not just about giving things. It is about feeling the gratitude to God, and thanking him by helping his creations, humans or otherwise.

Thanking God would not be sincere if it is done without your heart and soul being into it. Insincere thanks are probably worse than none at all.

Helping with what comes at no cost to you, with what you do not need or value, or with a small some of what you have a tremendous abundance of, does not seem to me like a sincere act of thanksgiving.

I cannot imagine that it will be sincere either if one is giving or helping while harboring ill feelings towards God's creations that he or she is helping as a way of thanking God.

But loving God's creations and helping them just because they are His, and giving from what you tremendously value and from what you cherish the most - that is true giving.

Khaled

I truly cannot finish this without presenting some of the many Quran verses that teach those who listen, what true charity is.

"O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised." (Quran, 2:267)

"[But as for you, O believers,] never shall you attain to true piety unless you spend on others out of what you cherish yourselves; and whatever you spend - verily, God has full knowledge thereof." (Quran, 3:92)

"BELIEVE in God and His Apostle, and spend on others out of that of which He has made you trustees for, those of you who have attained to faith and who spend freely [in God's cause] shall have a great reward." (Quran 57:7)

"... and who give food - however great be their own want of it - unto the needy, and the orphan, and the captive, [saying, in their hearts,] 'We feed you for the sake of God alone: we desire no recompense from you, nor thanks." (Quran 76:8-9)

And what could make thee conceive what it is, that steep uphill road? [It is] the freeing of human beings from bondage or the feeding, upon a day of [one's own] hunger, of an orphan near of kin, or of a needy [stranger] lying in the dust. (Quran 90:12-16)

I guess that is the point. If it is easy to give away, it must not be that valuable. Khaled

"Mumbai Massacre: To denounce or not to denounce?"

I cannot even believe this is a question!!!!

If it is legitimate to question whether we should be denouncing the criminal terrorist acts in Mumbai a week ago, then I imagine it is legitimate to question whether man really landed on the Moon, or whether the world is more than 6000 years.

But wait - there are nut cases who question that we landed on the Moon, and some who think the world is only 6000 years old. Still, I cannot understand that someone would actually question the wisdom of denouncing the perpetrators of the Mumbai massacre.

Several American Muslim groups (CAIR and ISNA) were at the forefront of denouncing the horrible events. The local chapter of CAIR in Missouri had its own press release denouncing the cowardly killings as well. All that was good, and the majority of local Muslims supported both the national and local initiatives.

What got me to feel funny was that few Muslims expressed concerns that denouncements were 'premature' and that we 'do not know ALL the facts'.
Some also hinted that agencies like the CIA and FBI have history of planting 'agent provocateurs' to incite deeds like that to discredit unfriendly organizations.

One of the email exchanges went even further to list - for a mysterious reason - all the legitimate grievances that Muslims have all over the world: Palestine, Kashmir, Iraq, etc.

I have only 2 words in response to all that: Totally Irrelevant.

What I and many other Muslims as well as local and national Muslim organizations have denounced - and should always loudly denounce - is the cowardly criminal indiscriminate killing of any innocents in the name of a cause that should be fought on the battlefield, not in downtown hotels, temples, synagogues, mosques or churches.

If killing people based of the passports they carry or the religious attire they wear is not worthy of denouncement, what could be worthy?

If walking into a hotel, picking certain nationals as hostages, followed by torturing and slaughtering them like cows is not evil, then what is?

If the criminals were 'incited' to do those horrible things by 'agent provocateurs' then they are not only murderous criminals, but they are also extremely stupid people on many levels.
If they did not realize that their own religion does not allow those acts, then they are stupid.
If they blindly cooperated with the 'provocateurs' without critically evaluating what the 'agents' were inciting them to do, then they are stupid.
If they were willing to sacrifice their lives without reading their own Holy Book once to see how many of its chapters and verses explicitly denounce what they plan to do, they are stupid.
If they could not imagine the kind of material and moral damage their 'sacrifices' are going to bring on their coreligionist and on the name of their religion, they are stupid.

But for those evil ones to be only stupid is a best case scenario.
I believe that those who participate in such acts are truly evil, disturbed and psychotic - they are the ultimate example of sociopaths and psychopaths. The world is better of without them. It is very sad that they had to take many lives with them on their way out.

No amount of ignorance or stupidity is enough to make you think it is OK to kill random people thousands of miles away from your 'real or imagined' battlefield.
No level of idiocy is enough to make you feel right about asking someone you meet for the first time to show their passport then shoot them because they carry the 'wrong' passport?
Idiocy and stupidity are not be enough. You must be evil to do it.

I also have few words for my fellow Muslims who think it is premature to condemn the terrorist acts.

Denouncing the horrible massacre is not denouncing Islam or Muslims. What happened in Mumbai deserved the same denouncement if it was done by Hindu's or Christians, or any body any where.
I do not need to know who the cowards are, or were, before I denounce them and denounce the atrocities they inflicted. Their deeds tell me all I need to know.

I do not need to know if they had a legitimate motive or a worthy cause. No motive or cause can ever make such an event any less horrendous and evil in the eyes of my religion.

Thinking twice before denouncing such evil, or thinking of possible motives or excuses for such evil-doers is an insult to Islam and is inconsistent with numerous Koranic verses and Prophetic teachings and practices.

Denouncing evil is a way to honor Islam for what it truly teaches and Muslims for who they really are.

If you do not believe me, take a moment and listen to what God is telling you and me in our Muslim Holy Book, the Glorious Koran. Then ask yourself the following question:

Would the religion that teaches its followers this, tolerate not denouncing what happened in Mumbai, no matter who did it, or for what reason?

On protecting your own enemy if they ask for your protection:

"And if any of those who ascribe divinity to aught beside God seeks thy protection, grant him protection [during war], so that he might [be able to] hear the word of God [from thee]; and thereupon convey him to a place where he can feel secure:' this, because they [may be] people who [sin only because they] do not know [the truth]" (Chapter 9:6)

On the treatment of war prisoners:

".. and who give food - however great be their own want of it - unto the needy, and the orphan, and the captive," (Chapter 76:8)

On restricting war to defensive war:

"AND FIGHT in God's cause against those who wage war against you, but do not commit aggression - for, verily, God does not love aggressors." (Chapter 2:190)

On not doubting your enemies intention for peace:

"[Hence,] O you who have attained to faith, when you go forth [to war] in God's cause, use your discernment, and do not - out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, 'Thou art not a believer' ..." (Chapter 4:94)

On the sanctity of all human life:

"... if anyone slays a human being unless it be [in punishment] for murder or for spreading corruption on earth-it shall be as though he had slain all mankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all mankind. ..." (Chapter 5:32)

On the merits of forgiveness:

"... but he who shall forgo [retribution] out of charity will atone thereby for some of his past sins. ...'" (Chapter 5:45)

On punishing aggressors only proportionately, and the virtue of patience and endurance, rather than revenge:

"... If ye punish, then punish with the like of that wherewith ye were afflicted. But if ye endure patiently, verily it is better for the patient." (Chapter 16: 125 & 126)

On the value not only of forgiveness, but also of kindness to those to committed evil against you:

"And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend." (Chapter 41:34)

And last but far from least, on how injustices committed against us should never lead us to commit injustice:

"O YOU who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of anyone lead you into the sin of deviating from justice. Be just: this is closest to being God-conscious. And remain conscious of God: verily, God is aware of all that you do." (Chapter 5:8)

So, brothers and sister: what do you think God wants you to do? What would your answer be?

Khaled