The Noble Qur’an and the Gravitation Theory

Author: Ahmad Wahaj Al-Siddiqui

Source: http://theindependentbd.com/faith/34634-the-noble-quran-and-the-gravitation-theory.html

The  Orientalists and Western scholars have all along been castigating the Muslims claiming that their holy Book, the Noble Qur’an, revealed in the 7th century, has no reference whatsoever about modern science. Their cause was further boosted by the colonial subjugation of several Asian, African and Middle Eastern countries for several centuries. The Western colonial masters, Britain, France and Italy, left no stone unturned in their efforts to minimize or negate the contribution of Islam and Muslims to the development of modern science. Purposely, these Great Powers of
the time did not include the achievements of Muslim scientists in school curricula so that the succeeding generations would not know the scientific advancements achieved by Muslims.
Classical Greek philosophers considered the motion of celestial bodies and of objects on earth as unrelated to each other. These were seen to follow perpetually repeating non-descending trajectories in the sky. Aristotle’s vision about such bodies was that they possessed natural motion that did not require external cause while massive earthly objects possessed a natural tendency to move toward the earth’s center. Aristotle viewed that the body moving at constant speed required constant force acting on it and this force could be applied by contact only. These views impeded understanding of the principles of motion and hence retarded the development of theory of universal gravitation.

After the Greek theory of gravitation scholars, came the revelation of the Qur’an, there is an unbroken succession of ages of Muslim scientists: Jabir, Khwarizmi, Razi, Masudi, Afa, Biruni, Omar Khayyam and Avicenna etc. Until the 13th century the achievements of Muslim scientists continued in the field of mathematics, chemistry, geography, physics, astronomy and medicine.

Muhammad Bin Musa Khwarizmi is renowned for founding algebra, while Muhammad Bin Jabir Al-Battani is famous for logarithm and its application in astronomy. Al-Battani wrote the astronomical almanac known as the Book of Correct Astronomical Almanac (Kitab Al-Jeez Al-Sabi). He measured the time of the orbital motion of the earth around the sun as 365 days 5 hours and 24 seconds. It is two minutes 24 seconds less than the 19th century measurements. He made very important observation of the moon and sun eclipses and parallax. During the reign of Caliph Mamoun many observations were recorded. Musa Bin Shakir and his sons and Khwarizmi measured the circumference, latitude and longitude of the earth.

Al-Manazir, the famous book written by Al-Hasan Bin Al-Haithm (Al-Hazen 965-1039), deals with light, transparent, transcending and opaque that includes laws of reflection and refraction of light. He proved that a ray of light passing through a medium takes the path which is easier and quicker, i.e., it travels in straight lines. He developed the law of inertia which was later worked on by Isaac Newton and is now known to be Newton’s First Law of Motion.

Al-Biruni (973-1048 C.E.) said that the change of day and night is not caused by the sun; it occurs by the rotation of earth on its axis, and the earth and planets go round the sun. This was said 500 years before Copernicus. Al-Biruni pointed to the power of gravitation in celestial bodies. He put argument of earth being spherical, its rotation on its axis and its orbiting around the sun. He propounded a new formula – known as Al-Biruni’s rule – for working out the circumference of the earth. He also used the cylindrical astrolabe not only to observe the planets and stars but also used it in measuring the distance of celestial bodies from the earth, their altitude and movement of the planets.

Al-Khazini (12th century) worked out the theory of universal gravity directed toward the center of the earth. He put forth the assumption that air has weight.

Qutubuddin Al-Shirazi (1236-1311 C.E.) stated that the speed of light is in inverse ratio to the optical, rather than the material density of medium and that hyperbolic lenses prevent spherical aberration.

The observations of Muslim scientists of 10th and 11th centuries in all their fields in general and particularly in astronomy were almost accurate and serve as a torchlight to future progress. The Qur’an, obviously, was the guiding force for the Muslim scientists.

Now we shall see in the Qur’an as to how the celestial bodies are keeping to their places:
Allah is He Who raised the heavens without any pillars that you can see. Then, He rose above (Istawa) the Throne (really in a manner that suits His majesty). He has subjected the sun and the moon (to continue going around), each running (its course) for a term appointed. (13:2) He has created the heavens without any pillars that you see. (31:10) Imam Al-Razi (Rhazes) in the commentary of the Holy Qur’an explaining the verse said: These celestial bodies keep to their places. Allah raised the heavens without visible columns. The columns are there in reality, i.e., that these columns are there as Allah has so planned for protecting and sustaining the celestial bodies high above in the atmosphere. We know that we require columns to keep a thing in its place.

The Qur’an mentions the stars and planets and their keeping to their tracks in their orbits. “It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float each in an orbit.”36:40). That is to say that these invisible columns are moving with the motions of the stars and planets so that they may keep moving in their orbits. It is evident that this verse helped Muslim scholars in the 11th century to find the law of inertia which led to the gravitation of the celestial bodies.

What Newton assumed “The presence of attractive force between all massive celestial bodies, this force does not require bodily contact but acts at distance” is no more than invisible columns stated by the Qur’an in 7th century that keep the celestial bodies onto their tracks.

How wonderful it is that the Qur’anic facts are being confirmed by modern science. This is the doubtless proof of the Uniqueness of the Creator, of His Book the Qur’an and of His Prophet Muhammad (peace be upon him) that He blessed humanity with the perfect order of Islam containing all the modern knowledge.

Role of Mother Language in Islam

Author: Muhammad Abdul Munim Khan

Source: http://theindependentbd.com/faith/34637-role-of-mother-language-in-islam.html

Mother Language which is a divine gift of Almighty Allah. It is very important that the people of a country express their ideas, thoughts, feeling emotions etc. distinctly through mother tongue. Allah Almighty says in the Holy Quran: “And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for men of sound knowledge.”
( Surah Ar-Rum, Ayat: 22)
So, mother language plays a pivotal role in any given society.  Language to most people  is a means of communicating their thoughts and ideas. Not only is it a means by which individuals communicate with each other, but it is also the medium through which a s0ciety’s core beliefs and values are expressed. Mankind depend on their language skills for their living, relationships and other activities. The extent of influence of language  on our lives may be far reaching. In fact, beliefs, values and thought process are intimately connected with language.  It is these beliefs and values from which subsequently solutions are derived for problems that arise in human life.

Today, approximately 6000 languages are spoken around the world. Languages are not only an essential part of humanity’s cultural heritage, but also the irreducible expression of human creativity and its great diversity. Favoring the promotion of linguistic diversity and the development of multilingual education from an early age helps preserve cultural diversity and the conditions for international understanding, tolerance and mutual respect. Ability of human beings to use mother language is an inborn right of human beings.

The International Mother Language Day is the recognition of people’s right to their mother language around the globe. This recognition comes through a long arduous process. Back in 1952, on the 21st of February, the valiant sons of Bangladesh (the then East Pakistan) sacrificed their life for establishing their right to mother tongue Bengali. We pay heartiest tributes to our great Language Martyrs on this special day!

It was in November 1999 that UNESCO proclaimed 21st February as International Mother Language Day in its General Conference. The inspiration to commemorate International Mother Language Day comes from the struggle of the Bengali nation to get their Mother tongue recognized as their national language. Language movement was strong in East Pakistan - now Bangladesh - since the birth of Pakistan in 1947. Pakistan’s education minister Fazlur Rahman called a Pakistan Educational Conference in Karachi in November 1947 and the representative of East Pakistan at the conference, opposed Urdu as the only national language. Pakistani leadership never understood the aspiration of the people for their Mother Language and continued to pursue its policy to force Urdu upon all as the only national language of Pakistan. On January 26, 1952, The Basic Principles Committee of the Constituent Assembly of Pakistan announced its recommendation that Urdu should be the only state language. In a public meeting at Paltan Maidan, Dhaka, Prime Minister Nazimuddin declared that Urdu alone would be the state language of Pakistan. Both the developments sparked off the second language agitation in East Bengal.

The situation got worse on 21st February 1952 when police fired upon the students of Dhaka University who wanted to protest against the decision in front of the Provincial Assembly, which was in its budget session. Students defying a ban took out a procession from Dhaka University and marched towards the Provincial Assembly. The police opened fire on the students in front of the Medical College hostel; five students, Abdus Salam,  Abul Barkat, Rafiquddin Ahmed, Abdul Jabbar and Mohammad Shafiuddin were martyred. The next day the area around the Dhaka University, Medical College and Engineering College were crowded with thousands of men and women who came to offer prayers for the victims of the police firing. After the prayer, they took out a procession, which was again fired upon, killing four people. On 23rd February despite the resolution passed unanimously by the Provincial Assembly, recommending to the Constituent Assembly that Bengali should be one of the state languages of Pakistan, a complete general strike was observed in Dhaka, paralyzing the city. On the same day, the students from Medical Collage erected a Shahid Minar (Martyr’s Memorial) overnight on the spot where the students laid down their lives, to commemorate the ultimate sacrifices of the students and others  for mother language. 

We are Bangalees and Bangla is our mother tongue. Of course, Islamically we have no rulings or restrictions as to what languages we must or must not use. But it is only natural that we teach our children our mother tongue. At the same time,  we can also examine this issue mother tongue from an Islamic perspective. An examination of the intimate relations between Islam and Arabic language will not be out of place on the occasion of the International Mother Language Day.

From an Islamic perspective, we are encouraged to learn as many languages as possible, and especially those that will help us gain better understanding of our religion. Certain Islamic terms simply cannot be translated accurately into languages such as English. For example, the word Najasah as we know has a deeper connotation than what may be generally thought of as `uncleanliness’. The essence of the term is not maintained when deciphered into English or other languages.

Let us discuss the importance of Arabic in Islam. Although known as the language of Islam, the Arabic language predates the advent of Islam. It is because the Holy Quran is written in Arabic and also Arabic has been the Mother language since the times of Hazrat Muhammad (SAW) the prophet of Allah. Almighty Allah says in the Holy Quran: “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them. Then Allah misleads whom He wills and guides whom He wills. And He is the All-Mighty, the All-Wise.” ( Surah Ibrahim, Ayat: 4)

Classical Arabic is the language of the Holy Quran. Arabic is closely associated with the religion of Islam because the Holy Quran was revealed in the language, which is nevertheless also spoken by Arab Christians, Jews and Idolaters alike. Most of the world’s Muslims do not speak Arabic as their native language but many can read the Quranic script and recite the Holy Quran. Among non-Arab Muslims, translations of the Holy Quran are most often accompanied by the original text. Muslims say all of their prayers in Arabic, even Muslims in Indonesia, Iran, even in America. Allah Almighty says in the Holy Quran: “The Most Beneficent (Allah)! Has taught (you mankind) the Holy Qur’an (by His Mercy). He created man. He taught him eloquent speech.” ( Surah Ar-Rahman, Ayat: 1-4)

Any language is important to Islam so far as it is the mother language of any Muslim. There are currently translations of the Holy Quran almost in all languages of the world to allow Muslims, speaking of any language, to understand the Holy Quran.

Arabic language is language of revelation  of God’s words to the last Prophet Hazrat       Muhammad (SAW)  through the angel Jibril (Gabriel). The Holy Qur’an is the word of Allah; a direct message from Allah to us His creation and Allah chose the Arabic language as the language of this message. Indeed Allah tells us this in the Holy Qur’an emphasizing to us the need to understand the message in its fuller form: “Indeed we have sent it down as an Arabic Qur’an, in order that you may understand.” (Surah Yusuf, Ayat: 2) “And thus We have sent it down as a Qur’an in Arabic, and have explained therein in detail the warnings, in order that they may fear Allah, or that it may cause them to have a lesson from it (or to have the honor for believing and acting on its teachings).” (Surah Ta-ha, Ayat: 113) “An Arabic Qur’an, without any crookedness (therein) in order that they may avoid all evil which Allah has ordered them to avoid, fear Him and keep their duty to Him.” (Surah Az-Zumar, Ayat: 28)

Arabic language is original language of the text of Holy Quran. It is mother language of  Prophet Hazrat Muhammad (SAW) and the language of all  his sayings. Allah Almighty says in the Holy Al-Quran: “Certainly, We have made this (Qur’an) easy in your tongue, in order that they may remember.” (Surah Ad-Dukhan, Ayat: 58) “So We have made this (the Qur’an) easy in your own tongue (O Muhammad!), only that you may give glad tidings to the Muttaqun (pious and righteous persons), and warn with it the Ludda (most quarrelsome) people.”(Surah Maryam, Ayat: 97)

And Arabic language is language of praying. It is reported that ‘Umar ibn Yazid wrote to Abu Musa al-Ash’ari and said: “Learn the Sunnah and learn Arabic; learn the Qur’an in Arabic for it is Arabic.”

Arabic, the classical form of the language, is the language of the Holy Qur’an. When Muslims from all over the world recite the Holy Qur’an, they do it in Arabic. Scholars throughout the ages, from the Companions to the present day, encouraged the Muslim Ummah to learn the Arabic language. Hazrat Ubay ibn Ka’b (RA.) said: “Teach Arabic like you teach the memorization of the Holy Qur’an!”

The revelation of the Holy Qur’an in Arabic set the scene for a unique and lasting relationship between the language and Islam. On the one hand, Arabic provided a very effective medium for communicating the message of the religion. Hazrat Imam Shafi’ee also said: “It is compulsory for every responsible Muslim to learn what they can of the Arabic language.” The great 8th century scholar Shaykul Islam Hazrat Ibn Taymiyyah (Rh.) even went so far as to say that, “The Arabic language is part of the Religion and knowing it is an obligation.”

How many people who study Arabic now realize its importance in the Muslim worldview and the complexity of the language situation in the Muslim community worldwide? It is the language of more than 300 millions of world population. Before the coming of Islam, the Arabs took great pride in their linguistic skills. The huge amount of literature that exists from the pre-Islamic era is a testimony to the significant role the Arabic language played at that time. However, Arabic is a rich and expressive language and has played an important role in the cultural preservation of the Arabic-speaking people. Allah Almighty says in the Holy Al-Quran: “And thus We have inspired unto you (O Muhammad!) a Qur’an (in Arabic) that you may warn the Mother of the Towns (Makkah) and all around it. And warn of the Day of Assembling, of which there is no doubt.” (Surah Ash-Shura, Ayat: 7)

The Arabic language has without doubt served as a very effective medium for the communication of the message of Islam, and as the Prophet’s strongest argument against the challenges of his articulate and eloquent contemporaries. It has also served as a means for preserving the cultural and religious heritage of Arabic-speaking and Muslim peoples. In this sense, the Mother language of Prophet Hazrat Muhammad (SAW) has been extremely useful to the religion. However, in its role as the language of the Holy Qur’an, Arabic has benefited enormously.

The issue abuse of language or bad language may be raised in this context. A person who uses good mother language and avoids from abusing others is not only liked by other people but he is also doing a great virtue according to Islam. Not using bad language and avoiding abusive language against others is an important part of Islam. Allah Almighty loves those people who not only do well but also speaks well. There are several verses of Holy Quran and Hadiths of Prophet Hazrat Muhammad (Saw)  that are strictly against abusing and using bad language against other humans. Almighty Allah says in the Holy Quran: “Invite (mankind, O Muhammad!) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Holy Qur’an) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the best aware of those who are guided.” (Surah An-Nahl, Ayat: 125)

According to a Sahih Hadith, Prophet Hazrat Muhammad (SAW) said: `Allah Almighty not like those who uses bad language.’ According to another Hadith, a person who abuses others and speaks dirty language cannot be a Mumin. A Muslim that has Blessing of Iman in his heart cannot be a abuser and hate language user and if someone does it he does not have Iman in his heart and this is not I am saying but Hadiths. A Mumin having Iman in his heart hates abusing and always speaks well or remains silent. Life of our beloved Prophet Hazrat Muhammad (SAW) is in front of us. Prophet of Islam never ever used such language which can hurt others feelings or contains bad words. It was habit of our beloved Prophet Hazrat Muhammad (SAW) to speak politely with others.

According to the custom of Arabia, early life of Hazrat Muhammad (SAW) the charge of the child’s upbringing was entrusted to Biwi Halima, a women of the Banu Sad. Hazrat Muhammad (SAW) began to grow up in the lap of Halima. For five years He had live with her among the Banu Sad. During these five years His speech was formed upon one of the purest models of the beautiful language of the peninsula. As such, it is His pride in after days to say: “Verily, I am the most perfect Arab amongst you; my descent is from the Quraysh and my tongue is the tongue of the Banu Sad.”

According to Hadith, a person who abuses others in this life, his virtues will be given to person whom he abused on the day of Judgment. In another Hadith, Prophet Hazrat Muhammad (SAW) said: “A person should speak good or remain silent.’ above Hadiths clearly shows how bad it is to use bad language against others. May Allah Almighty save us from abusing others.

In the discussion above, the importance of language in context religion has been highlighted. Bengali is our state language and the language of our heart. It is our duty to learn this language so that we can read and write it correctly. We should take every care for the improvement of this language. It is a sacred duty for all of us to love this mother language. We are supposed to use our mother language with our native people. But those who want to get higher education or want to keep communication with the people of other countries must learn English and other languages. We should learn English and Arabic with a view to enriching our mother language Bengali. Mother language is for making life beautiful and successful.

The more a nation is expert in language, the more it is developed in all respects. There is no country in the world where languages are not taught. To speak the truth, it has no alternative. If any one wants to know the unknown, he must have to learn languages. A man who loves his country is regarded as a patriot. A true patriot loves his country more than his own life. So we should consider it a sacred duty to devote our lives for the well-fare and prosperity of our mother language as well as our motherland. Those who have laid down their lives for our mother language are immortal. Thus the 21st February, `International Mother Language Day’ is a memorable day in our national life and also a source of prestige for Bangalees all over the world. Every year we remember this day with due respect and great honor.

Dr. Muhammad Abdul Munim Khan: Assistant Professor of Islamic Academy and Head of the Dept. of Islamic Studies & Da’wah, Darul Ihsan University, Dhanmondi, Dhaka. E-mail : dr.munimkhan@yahoo.com

Universal lessons come from all the World's Religions

 Author: Sara Anne Corrigan

Source: http://m.courierpress.com/news/2011/feb/26/universal-lessons-come-from-all-the-worlds/



We have assembled some words of wisdom and lessons from the major faith traditions in the world, both Eastern and Western.

But they are without attribution. This is a quiz. Do you know where they originated?

Some of them will be easy for reasonably well-educated people. Some are obscure.

The idea is not to score 100 percent. The idea is to discover the thread of commonality that runs through them all.

The answers are at bottom.

1."Depart from evil, and do good; Seek peace, and pursue it."

2." ... If you see your enemy hungry, go buy that person lunch, or if he's thirsty, get him a drink. Your generosity will surprise him with goodness. Don't let evil get the best of you; get the best of evil by doing good."

3."Blessed are the peacemakers: for they shall be called the children of (***)."

4."That nature alone is good which refrains from doing unto another whatsoever is not good for itself."

5."All things are our relatives; what we do to everything, we do to ourselves. All is really One."

6."A man should wander about treating all creatures as he himself would be treated."

7."What is hurtful to yourself do not to your fellow man. That is the whole of (it) ... the remainder is but commentary."

8."Not one of you is a believer unless he desires for his brother that which he desires for himself."

9."This is the sum of (it): do not unto others that which would cause pain if done to you."

10."Try your best to treat others as you would wish to be treated yourself, and you will find that this is the shortest way to benevolence."

11."Therefore all things whatsoever you desire that men should do to you, do you even so unto them; for this is the Law ..."

12."He should not wish for others that which he doth not wish for himself, nor promise that which he doth not fulfill."

13."Do you want long life and happiness? Strive for peace with all your heart."

14."And if they lean to peace, lean you also to it; and put your trust in (***); surely (***) is the Hearing, the Knowing."

15."It is easy enough to be friendly to one's friends. But to befriend the one who regards himself as your enemy is the quintessence of true religion. The other is mere business."

16."If we have no peace, it is because we have forgotten that we belong to each other."

17."The taking of one innocent life is like taking all of Mankind ... and the saving of one life is like saving all of Mankind."

18."It is the servants of the all-merciful (***) who go about the earth in modesty and who answer: 'Peace' when accosted by those who talk to them rudely."

19."The bread you do not use is the bread of the hungry; the garment hanging in your wardrobe belongs to him who is naked; the shoes you do not wear are the shoes of those who are barefoot; the money you keep locked away is the money of the poor; the acts of charity you do not perform are so many injustices you commit."

20."We believe that poverty does not belong in a civilized human setting. It belongs in museums. ... A poverty-free world might not be perfect but it would be the best approximation of the ideal."

21."Always do good to others. Be selfless. Mentally remove everything and be free. This is divine life. This is the direct way to ... salvation."

22."A new commandment I give to you, That you love one another; even as I have loved you ... By this all men will know that you are my disciples, if you have love for one another."

23."When a stranger sojourns with you in your land, you shall not vex him. But the stranger that dwells with you shall be to you as one born among you, and you should love him as yourself; for you (too) were (once) strangers in the land ..."

1. Judeo-Christian/Psalms 34:14

2. Christian/Romans 12:21

3. Christian/Matthew 5:9

4. Zoroastrian/Zend Avesta, Dadistan-i-dinik 94:5

5. Native American/Black Elk

6. Jainism/Sutrakritanga 1.11.33

7. Judaism /The Talmud

8. Islam/Forty Hadith of an-Nawawi 13

9. Hinduism/Mahabharata 5:1517

10. Confucianism/Mencius VII. A. 4

11. Christianity/Matthew 7:12

12. Baha’i Faith/ “Gleanings from the Writings of Baha’u’llah,” p. 266

13. Christianity & Judaism/Psalm 34: 12, 14

14. Islam/Quran 8:61

15. Hindu/Gandhi

16. Christian/Mother Teresa

17. Islam/Quran

18. Islam/The Quran

19. Christian/St. Basil

20. Islam/Muhammad Yunus (2006 Nobel Peace Prize winner)

21. Hindu/Swami Sivananda

22. Christianity/John 14: 34-35

23. Christianity and Judaism/Leviticus 19:33-34

Americanization of Islam

Author: Princeton Borough

Source: http://www.nj.com/news/times/regional/index.ssf?/base/news-22/129861633285830.xml&coll=5


As religious scholar Yvonne Haddad has watched Islam become the fastest growing religion in the United States, she sees the opportunity for broader acceptance in American society without other religions sacrificing their identity.
"Islam is becoming an American religion," Haddad, an expert in the history of Islam and Christian-Muslim relations at Georgetown University told students and faculty at Princeton University's Woodrow Wilson School on Wednesday.

"Muslims are eager to be part of this country," Haddad said. "They don't want to be discriminated against. They want their children to be able to live here. They would like Islam to be recognized as a positive force for justice and peace."
Haddad pointed to Sept. 11th as a watershed moment for Islamic unity within the United States that strengthened ties between Muslims across the nation.
"Before 9/11, if a mosque collected money for charity purposes, usually that money would be sent to Pakistan or to somewhere else abroad," Haddad said.
"But now what you see is a greater influence being put on how to serve the community here," she said. "Now the money is going to national interfaith groups, social justice groups, and clinics. There is a lot of internal networking now."
Haddad explained that after Sept. 11, mosques across the country also began to place priority in appealing to younger Muslims with "American experiences." That shift, Haddad said, helped turn the post-9/11 mosque into a place where interfaith conversation could take place.
"What we see today is an importance being placed on dialogue," Haddad said.
"Muslims were very afraid prior to 9/11 to engage in dialogue because they saw it as a ruse of conversion. After 9/11, Muslims opened up their mosques and said "Please come in' and "See, you have nothing to be afraid of.'"
Haddad said that the Americanization of Islam is evident in the vocational choices of young Muslims.
"Another area you see change is that more young people are studying Islamic studies and studying to become lawyers," Haddad said.
"In earlier generations, Muslims were doctors and engineers because in the Middle East, if you were a bright student, this is what you became, but not anymore."
By becoming lawyers and academics, Haddad said young Muslims demonstrate their willingness to participate in--and add their perspective to--a larger American dialogue.
While the Muslims of America may be on the path to Americanization, what that means for the future remains uncertain, she said.
Describing the post-Sept. 11 world as "bifurcated," Haddad called for greater pluralism.
"Today, you still have a division between the Judeo-Christian America and the multicultural America," Haddad said.
"What you see today are Muslims who are advocating for pluralism, because Islam is pluralistic. The Koran says that it is God's will that there will be differences between people. Pluralism is the essence of Islam."

Secularism

Author: Jaklan Habib

Source: http://worldtheology-jaklan.blogspot.com/2011/02/secularism.html

Secularism, was first used by George Holyoake in 1846, is one of the most important intellectual revolutions in the history of medieval Europe. From its birth, secularism starts its journey with a view that state will be separated from religious affiliation. Another important nature of secularism is that religion is only individual affair and in worldly affairs religion have no role to control or lead human life. It mainly aroused to fight against Christian blasphemy laws. Great secularist scholar George Holyoake argues that : Secularism is a code of duty pertaining to this life founded on considerations purely human, and intended mainly for those who find theology indefinite or inadequate, unreliable or unbelievable (English Secularism, 35). In later he explain it as: Secularism is that which seeks the development of the physical, moral, and intellectual nature of man to the highest possible point, as the immediate duty of life — which inculcates the practical sufficiency of natural morality apart from Atheism, Theism or the Bible — which selects as its methods of procedure the promotion of human improvement by material means, and proposes these positive agreements as the common bond of union, to all who would regulate life by reason and ennoble it by service" (Principles of Secularism, 17). Secularism never denies religion but it denies the necessity and importance of religion in human life. In to-day’s trend term secularism is ascribed upon all where have no religious-spiritual code.

In a general way, we define secularism as a belief in the fulfillment of life in this world through material instrument, a belief in natural causation that there is a cause behind every event of nature located in natural laws, recognition of reason, free inquisition and conduct experiment as intermediary of human vocation, inviolability of each person irrespective of accidents of birth and inherent human rights to freedom and autonomy. Thus, worldliness, rationalism, scientism and humanism are the basic tenets of Secularism (Monirujjaman, Talukdar., Politics and Security of Bangladesh). The first and possibly most common perceptive of secular today stand in against to religious. According to this tradition, something is secular while it can be labeled with the worldly, civil and non-religious sphere of human life. Secular is evaluated against with anything that is regarded as holy, sacred, and inviolable. According to this formula something is secular when it is not worshipped, when it is not venerated, and secular idea is open for critique, judgment, and replacement. Since every man has absolute right to freedom of choice he could be as religious as he liked, but his religion would be his individual concern; he would not claim that others agree with him. The functions and opinion in support of secularism vary widely. In European laicism, it has been argued that secularism is an intellectual movement toward modernization of human society, and away from traditional religious values.

The development of secular movement has been in progress through the entire course of modern phase. Secularism came as an ultimate result of series of revolutionary brain and social renovation. The renaissance, reformation, enlightenment movement, industrialist revolution, democratic socialist theories- all these operate as a collective way to create a secularist ideology through rationalism and worldliness.

Secularism has much more impact on religion. A well established form of secular view about religion is that religion is only individual and spiritual concern and all the worldly affairs that human behavior, government so on will be treated from rational view where religion is unbearable and unacceptable. Western media used secularism as a tool of cultural aggression. On the name of globalization in this open cultural market weaker filtered into stronger cultural box and be mixed up. Through this nation lose its culture and religion loses its value. In this context Christianity is a burning example. Bible refers that Render unto Caesar the things that are Caesar’s and unto God the things that are God’s (Matthew 22:21). Talcott Parsons had written in Christianity (International Encyclopedia of the social sciences) that “It is also claim that Christianity itself, to some context, helped develop this (secularism) crucial social and intellectual transformation in modern society. Two aspects of Christianity are thought particularly conducive to the growth of secularism. These are (1) the Christian doctrine of two swords (Ceasar and God) and (2) the Christian view of human history as only an interim one between revelation and final fulfillment in the world beyond (Monirujjaman, Talukdar., Politics and Security of Bangladesh).

In the case of contradiction between religion and secularism almost all the religion excluding Islam and Sikhism implicitly or explicitly permit secularism and they drive out their religious belief from worldly affairs. It is interesting that two religions, Buddhism and Jainism, have no problem to go with secularism because alike secularism those two religion deal with human worldly affair. Though they have concept of mokkha but it does not make any problem for secularism. Hinduism, a container of tradition and rites, also accept it without hesitation but Abrahamic religion, Islam, strongly oppose it. A practicing Muslim never allow secularism if he or she truly believe in Allah. In Islam, Allah are the supreme authority of all and as His creature we, human beings, are His representatives in this world and here we are only to serve His order. As a student of religion I think that religion is nothing more than belief and belief is valueless without practice. So practice is the largest part of religion. As a Muslim when we believe that we are the servant of Almighty Allah than it’s our moral duty to serve Him and follow His command.

Secularism is less a culture or a way of life than an anti-culture and antagonism to an existing way of life or spirituality. It exists only to oppose theism and spirituality. Nevertheless its strongest supporters consider it to be a culture and themselves to be cultured. Secularism ruined the moral position of man. It freed us from accountability. General intention of secularism is to interpret all of life by purely naturalistic explanations as compared to the theological explanation of sacred religion. Surely last century had seen a gradual shift in man’s thinking from theological explanations to the purely scientific interpretation. Through which men become apart from religious texts and its moral teachings and expose religion as a valueless ideology. Once we lived in the fear of all-seeing Allah, Who is almighty and we felt His presence in every step of our life. We were in a sense of a powerful Being, which observing us leads all to be moral and create a sense of accountability. But secular concept of human life, the improvement of this life by material means, loose accountability and rise of criminality as its consequence.

The fundamentals of secularism are the improvement of this life by material means, that science is the available Providence of man, which it is good to do good "Whether there be other good or not, the good of the present life is good, and it is good to seek that good (English Secularism, 35). They prefer science to prove or explain anything and discourage religious practice. To them religion create obstacle in humanity and it is backdated in modern world. From the very beginning, secular movement has gotten mass people as their supporter because of extreme oppression of Christian church in medieval Europe. The consequence of religious fanaticism from medieval age till this present age helped the secularist to improve and established their ideology as a code of life against religious order.  Someone looks the secularism as the way of globalization which breaks the limitation of culture and mixed it up with another one and culture lost it unique point. Although secularism can definitely be understood as simply the absence of religion, it is also often treated as a philosophical structure with personal, political, cultural, and social implications.

When secularism was treated as a absence of religion in Western society, in India it take a new shape, Indian constitution define secularism as dhormo niropekkhaota and religious freedom.  Article 15 of Indian constitution declares that freedom of conscience and free profession, practice and propagation of religion, article 25, freedom of conscience and free profession, practice and propagation of religion, and article 26, freedom to manage religious affairs. Even so, India recognizes laws based on religion. Hindus, Muslims, and Christians are governed by their own religious laws. Thus, India does not really fit into any text book or scholarly definition of Secularism. It has, in fact, created its own brand of Secularism. In Bangladesh, President Seikh Mujibur Rahman had declared secularism as one of the principles of the state that drove the Bengali nationalist movement and Bangladesh Liberation war. After the assassination of Mujib in 1975, Military rulers include Islam instead of secularism as the principle of democratic state. I am not here to debate about religion and secularism but it is important to note that Islam is not only a religion which seeks happiness in afterlife it also deliver solution about worldly happy life.

In conclusion, I may put forward a question, is secularism a solution for world peace? Answer could be that a man who have enough money, power and opportunity and strongest to occupy something illegally then what will prevent him from his or her desire. In a secular society the most effective tool to prevent such is quite absence that is accountability, accountability with awe. Only religion can offer such situation where people think then understand about their position and hold a fear of All-Seeing God. Only then a society of accountability is possible to establish.

Sufism in Bangladesh

 Author: Jaklan Habib


Source: http: //www.thefinancialexpress-bd.com/more.php?news_id=116793




Bengal like many other lands does not possess sufficient records of her internal affairs before the fifteenth century. She is also unfortunate in not having any history of thought movements which in all probability started emerging with the advent of Islam from the thirteenth century. So, to find out the earliest age when Sufism was introduced into Bengal, we observed that Sufism in Bengal was the continuation of Sufism in Northern India, and that the eleventh century AD was the probable time when Sufism was first introduced into India. In that connection we may mention two names of Sufis - Shah Sultan Rumi who came to Mymensingh in 1053 AD and Baba Adam who came to Dhaka in 1119 AD. As far as we know, the earliest historical Sufi, who came to Bengal after the two afore-mentioned solitary figures, was Shayekh Jalaluddin Tabrizi in 1225 AD.

From the beginning of the thirteenth up to the fourteenth centuries, the Sufis of Northern India predominated over the Sufis of Bengal. During this time, their (Northern Indian Sufis') deputies were sent to the Bengali people. It is generally said that establishment of Muslim rule was instrumental in bringing the faith of Islam and its civilisation in this country. This statement is only partially true but it was Sufis who were the real torch-bearers of Islamic faith in Bengal. Their real influence on Bengal began to be continuously felt from the very inception of the thirteenth century AD.

There may be a question, impelled by what motives the Sufis of Northern India and other foreign countries first turned their attention to Bengal? We do not exactly know. But, it can be precisely said that intention of preaching their faith - Islam -among unbelievers was the main aim which impelled them to leave their hearth and home for Bengal. With this view they came to our country often quite alone and preached Islam throughout their lives under circumstances. The earliest Sufis' attempts to proselytism began under very unfavourable circumstances: the country was under the rule of Hindu ruler. It is, therefore, interesting to mention here a few causes that contributed to the success of the proselytising mission of the Sufis.

Firstly, indomitable zeal, uncommon piety and widely believed miracles possessed by the Sufis of the thirteenth up to the sixteenth centuries AD were the first group of causes of the success of Sufi mission in Bengal. Their zeal was so great that it was not curbed or cheeked by personal losses, regal tyranny and even assassination. They all led a very pious and simple life; comfort and pleasures of life they shunned and all kinds of worldly bonds they cut off. In this way, they dedicated their lives for the cause of Islam and for the service of humanity.

Secondly, permanent establishment of Muslim rule in Bengal and the liberal and munificent patronage extended to the Sufis by the sultans were the other causes that contributed to the success of the Sufi proselytising in Bengal.

Thirdly, at the time when Sufis came over to this country Buddhism and Hinduism were two prominent religions of Bengal. During the time of Palas kingdom, Buddhism was the state religion. After the ruin of Buddhist kingdom, Hindu Sen dynasty established their kingdom. The followers of Buddhist religion were suppressed and oppressed by Hindu king. They were bound to convert in Hindu faith. Among the Hindu followers were four types viz Brahman, Khaitrya, Baisshya and Sudra. The lower types of Hindus were oppressed by higher type.

While the social and religious condition of the people was such, the Sufis came here carrying with them the message of Islam. Islam is ever famous for its strong monotheistic belief in God, and for its theoretical and practical teachings of universal brotherhood. Islam sufficiently possesses those qualities which can easily satisfy spiritual cravings of the masses. When the continuous activities of the Sufis, their inherent qualities, were made familiar to the masses, who were already groaning under social tyranny and sufferings from the agony of spiritual yearnings of soul, they gathered round the saintly preachers known as the Sufis and readily changed their old faith to the new one. The Muslims hardly made any distinction between a convert Muslim and a born Muslim. Only the change of faith at once offered the masses a golden opportunity to raise their social status to the status of their rulers, the Muslims, and to satisfy their hearts by the adoption of a simple and easily understandable creed like Islam.

During the period of Indian predominance over the Muslims of Bengal, a number of Sufi orders and sub-orders were introduced into Bengal. Among these orders Suhrawardi order of India had the credit to be the first Sufi order that was introduced to Bengal by Shayekh Jalaluddin Tabarizi in 1225 AD. He came to Bengal just on the eve of the Turkish conquest of this country. He converted a number of Hindus mostly belonging to lower castes. The last Hindu king built for him a mosque and a khanqah at Pandua but we exactly do not know, whether he left any reputed spiritual successor behind him. The next great saint of this order was Makhdum Jahaniya Mujarrad-i-yamani.

In the wake of Suhrawardi order, Chisti Sufis entered into Bengal to preach Islam. The first Sufi of this order was Shayekh Fariduddin Shakarganj in 1296 AD. His field of activities was in Eastern Bengal. When he was preaching in Eastern Bengal, another saint of this order named Abdullah Kirmani was active in Western part of Bengal. The third great saint of this order was Shayekh Akhi Sirajuddin Badayuni in 1357 AD. He was sent to Bengal by his spiritual guide Nizamuddin Awliya of Delhi for an avowed intention of propagating Islam in this country. When he died, he left behind him a long line of spiritual successors, who led aloft the banner of the Chisti order in Bengal for generation to come.

The Naqshibandi order of Indian Saints first came to Bengal during the lifetime of Mujadded-i-alf Sani. The first Sufi of this order who was introduced into Bengal was Shayekh Hamid Danishmand. The influence of the Naqshibandi on the Muslims of Bengal is of very recent origin, beginning only from the seventeenth century AD.

The next and probably the last order was the order of the Qadiri. The earliest Sufi belonging to this order was Hazrat Shah Qamis. He made many disciples in different parts of the country and his followers are known as Qamisiyah Dervishes. On his death, he was succeeded by Sayyed Abdur Razzaq.

These are the chief orders that were successively introduced into Bengal by the Sufis of the Northern India. Sufism of Bengal is a continuation of Sufism in Northern India.

Taking the general line of Sufi thought into consideration we may classify the Sufis into the following periods:

Early period: Duration of this period was from twelfth century to fourteenth century AD. This was the period of the spread of Islam in Bengal from Northern India. Almost all the Sufis of Bengal belonging to this age were the disciples of Suhrawardi and Chisti Sufi order.

Middle period: Duration of this period was from fifteenth century to seventeenth century AD. This was a period of steady consolidation of Muslim thought and of gradual accommodation of local influence in Bengal. The stimulating political atmosphere created by the independent sultans of Bengal, gave ample opportunities to Sufis to settle down permanently in various parts of the country and to come in close contact with the people. Another feature of this period was involvement of Bengali Sufis in the politics of the country.

Third period: This period was from eighteenth century to nineteenth century AD. From the latter part of the middle period signs did not want to prognosticate the early advent of this period. It was a period of decay and corrosion and of moral and spiritual degradation of the Bengali Sufis. The whole religious life of the Bengali Muslims was thoroughly affected by the environment under which it was living. The practice of Pir-murshidi was so much accentuated during this period that the whole mystic creed of the Sufis had to give way to it. Muslims began to believe that initiation to a Pir is absolutely binding on them. Such a belief gradually gave birth to a polytheistic devotion in the minds of the people and they began to give votive offerings to Pirs dead or alive.

After observing history we find four centres of Sufi activities:

Veranda centre: It is located in Maldah, Dinajpur, Rangpur, Purnima, Rajmahal and its surrounding places. This is the most important centre of Bengalis with regard to the history of its saints. It seems that the activities of the first Muslim preachers in this tract are chronicled more satisfactorily than of those in other tracts. The Sufis of this centre enhanced the prestige of the Muslims of Bengal by their piety, education, culture and activities. Most prominent Sufis of this centre are Shayekh Jalaluddin Tabarizi, Shayekh Akhi Sirajuddin Badayni, Shayekh Alauddin, Shayekh Nuruddin Qutb, Shayekh Hisam Uddin, Shayekh Rada Biyabani, Shayekh Khalil, Shayekh Shah, Shayekh Niamatullah and Shah Ismail.

Radha centre: It is located in Burdwan, Midnapur, Hugly, Birbhum and Bannkara. Sufi activities in this centre were not continuous. Only sporadic attempts were made by individual saints to proselytise the Hindu inhabitants of the localities where they settled. Most prominent Sufis of this centre were Shah Muhammad Gaznawi, Shah Abdullah, Shah Sultan Ansari, Shayekh Hamid Danishmand, Shah Mir Dhakir, Shah Saifuddin Shahid, Shah Abdullah Kirmani, Shah Zahiruddin, Haji Bahram Saqqa, Pir Badar, Shah Anwar, Shah Quli Halbi, Khwaja Anwar Shah.

Vanga centre: It is located in Mymensingh, Pabna, Bogra, Rajshahi, Dhaka, Faridpur and Barisal. From the chronological point of view, this seems to be the most ancient centre among all the Sufi centres of Bengal. Non-Indian Sufi activities are traditionally traceable in this centre from a time as early as the eleventh century AD. The number of the Sufis of this centre is a large one. From the fourteenth century AD Sufis from Northern India and many other parts of the country, began to flock to this part of Bengal. Most prominent Sufis of this centre were Shah Sultan Balkhi, Shah Sultan Rumi, Baba Adam Shahid, Shah Dawlah Shahid, Shah Jalal, Sayyidul Arifin, Shah Makhdum and Shah Ali Baghdadi.

Chattala centre: It is situated in Chittagong, Tippera, Noakhali and Sylhet. The main point of this centre was the district Chittagong, which is traditionally known as the land of twelve awliyas. Amongst these twelve awliyas, Pir Barad is generally regarded as the first and the greatest awliya, who brought the message of Islam to this remote area of Bengal. It is almost certain that twelve Sufis did not came to Chittagong together; they came to the district either in group of two or three or one by one in intervals. Most prominent Sufis of this centre were Pir Badar, Bayzid Bostami, Baba Fariduddin, Shah Badruddin, Shah Muhsin, Shah Pir, Shah Umar, Shah Badl, Chand Awliya and Shah Muakkil.

Now easily we may conclude that Sufi history in Bengal started in the eleventh century AD. It was truly a pious attempt of preaching Islam. The earliest Sufis of Bengal were so much intelligent. They observed the situation truly and preached Islam under rough circumstances. But at the age of eighteenth century, when Sufis were politically patronised, the real picture of Sufi movement was demolished. Implicit polytheism had taken place with Pir-murshidi concept.

E-mail: jakhabib@gmail.com

Islamic perspective of interfaith harmony and dialogue (Final Part)

Author: Prof. Syed Anwar Husain

Source: Our Faith, The Daily Sun

Examples from the life and activities of Prophet Muhammad (PBUH) and his Companions abound as guidelines for Muslims on their relations with followers of other faiths. The outstanding example set by the Prophet himself in this respect was in what followed from the Charter of Madina. Dictated by the Prophet himself the Charter of Madina was indeed the first written and modern constitution of the world. The Charter laid the foundation of a pluralistic and tolerant polity in a somewhat acephalous socio – polity of Madina. In the pluralistic society and polity of Madina comprising 4,500 majority Jews, 4000 pagans, and 1,500 Muslims (of both Makkan and Madinian origin) the Prophet provided an empirical example of how Muslims should deal with people of other faiths. For a decade from 622 through 632 he led this composite community in an environment of what may be termed in contemporary parlance good governance. Moreover, in Madina he permitted the members of the Christian delegation from Najran to say their evening prayer in the same mosque where he himself led maghrib prayer for Muslims. It was indeed a quintessential example of interfaith harmony. Muslims and Christians prayed under the same roof, but facing two directions. They differed in their directions, but converged on their main act of praying for the same supreme being, albeit differing in how they addressed Him. This example strongly demonstrates the apparent superficiality of religious differences, but an undeniable commonality of real goal and spirit. We should pause and ponder the question whether such a scenario could be repeated these days.

As for Jews the Prophet demonstrated his respectful attitude when on one occasion he rose from sitting and stood in solemn silence as a funeral procession of a Jew passed by. When the disbelieving Companions informed Him that it was Jewish, not a Muslim funeral the Prophet retorted sharply: “Death is a fearful event. So when you see a funeral stand up and show respect.” This anecdote may be a news to the Muslim fanatics who are very often found reticent in showing respect to funerals of other faiths.

This mindset of tolerance and respect for other faiths induced the Prophet to allow Jews Mukhairiq and Nadri to participate in the Battle of Uhud. Allah supported such an act of his Messenger by revealing that, “Those who believe (in the Quran), and those who follow the Jewish (scriptures) and the Christians and the Sabian... any who believe in Allah and the Last Day and work righteousness, shall have their reward with their Lord. On them shall be no fear, nor shall they grieve” (Baqarah 2 : 62). The exegetist Abdullah Yusuf Ali interprets the term sabians as comprising “the followers of Zoroaster, Buddha, Cpnfucius and other Teachers of Moral Law;” and the Prophet was respectful to all.

In one hadith the Prophet is quoted as having exhorted his people to travel as far as China in quest of learning. One is inclined to believe that the underlying tenor and spirit of this suggestive exhortation still remains to be properly comprehended by the target group who have done nothing so far to follow the same, except muttering the words contained therein. China of the 6th – 7th century was inhabited by Buddhists and followers of such great moral teachers as Confucius, Lao-tse and Mencius; and certainly not any Muslim. Although differing in religion and culture China was known to the outside world as a rich storehouse of civilisational knowledge; and this was what the Prophet had drawn attention of Muslims to. In other words, His teaching was to learn from other civilisations and cultures in perfect keeping with the spirit of Islamic Ta’aruf. The second underlying meaning was that the Prophet exhorted His people to undergo the ordeal of journeying to such a far off place as China for the sake of knowledge. It may be mentioned that according to the geographical knowledge of Arabs during the Prophet’s time China (known as Cathay) was the farthest limit of the known world.

Perhaps the best testimony of Islam’s universal and egalitarian outlook was put across through the Last Sermon of the Prophet. He had a mixed audience; and besides Muslims, there were people of other faiths as well. As it were, the target group was not only those who had assembled before Him, but the whole humanity; and the words were couched accordingly. The most pertinent part of the Sermon was as follows:

“O, people, Your Lord is One and your father is one. All of you are traced back to Adam, and Adam was created from the dust. No previlege of a certain person over the other save by righteous deeds. O, people, hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and indeed He will reckon your deeds ... All mankind is from Adam and Eve, an Arab has no-superiority over a non - Arab nor a non - Arab has any superiority over an Arab, also a white has no superiority over a black nor a black has any superiority over a white except by peity and good action. Do not therefore do injustice to each other. Remember one day you will meet Allah and answer your deeds.”

The whole address ranks as the most suggestively significant one in the list of famous speeches. The above quoted part has significance for reasons more than one. Firstly, by stressing the common anthropological origin of humans universalism is made an essential feature of all religions, including Islam. Second, egalitarianism is highlighted by playing down colour - based superiority or inferiority; and also by making piety as the qualifier for entitlement to divine blessing. Thirdly, doing good and avoid doing harm mutually are presented as articles of faith. Fourthly, moral accountability of every human being is stressed - a recipe for building a strong moral society. Above all, this part as well as other parts of the Sermon did foreshadow the spirit of the 1948 Universal Declaration of Human Rights as sponsored by the United Nations.

By way of illustrating how the illustrious Companions of the Prophet felt or acted vis-a-vis other faiths a reference may be made to an example set by Ali (R), the fourth Khalifa. While on a walk a companion of him after having seen Christians praying at a church remarked that Kafirs (unbelievers) were praying. Visibly annoyed, All (R) retorted: “Do not call those who pray Kafirs” This retort may appear to be a poser to those obscurantist and fanatic Muslims who are often found to call people of other faiths Kafirs.

Islamic perspective of interfaith dialogue:

Interfaith Dialogue (IFD) is generally defined as a discussion between people of different religions on a particular or general issues with an intention to establish common good. Reinhard Pummer suggests that IFD “aims at representing all religious faiths in such a way that respective members find themselves in its description ... no value or truth judgments are made from a point outside a given religion. It becomes immediately evident that such an approach can correct many misconcepts.” The rationale for pursuing IFD comes out quite poignantly as Marmaduke Pickthall writes: “If Europe had known as much of Islam as Muslims knew of Christendom in those days those mad, adventurous, aoccasionally chivalrous and heroic, but utterly fanatical outbreaks known as the crusades could not have taken place, for they were based on a complete misapprehension.”

Ta’aruf, as discussed above, provides the Islamic basis for pursuing IFD. The Quranic prescriptions for IFD are numerous; and, of those some are referred to here:

—“All of them (Muslims) believe in Allah and His Angels and in His books and in His Messengers saying, we make no distinction between any of His Messengers” (Baqarah 2 : 285);

—“I believe in whatever Scripture God has revealed, and I am commanded to be just among you. God is our Sustainer and your Sustainer. We are responsible for our actions and you for yours. There is no argument between you and us. God will bring us together, and to Him is the final return” (ash - Shura 42 : 15).

These kind of statements are common to all religions. With specific reference to Christianity, for example, the Vatican Council II in the “Declaration on the Relationship of the Church to Non-Christian Religions” recognises the equality of all human beings, and states, “All men form but one community.” On 30 November 2007, leaders of Islam, Christianity and Jews met in Washington in what was apparently an interfaith dialogue. At this meeting, Dr. Samuel T. LLoyd, Dean of Washington National Cathedral said, “A wall has been created between Christians and Muslims because we haven’t given sufficient attention to the latter.” The Jewish rabbi Jack Luxemberg shared the same sentiment in his statement. IFD is meant to tear down such a wall between and among faiths of the world.

IFD should produce a moral and ethical code drawing upon all religions. Such a code should have the UN Charter like acceptance across the world. Governments should see to it that such a code can find its way into the educational curriculum at the appropriate levels of their respective countries. Governments, backed by civil society elements should also see to it that the message of the code gets filtered down to the mass level. Unless tasked with such action-plans IFDs are bound to be infructuous.

Concluding observations:

The Quranic Islam and sunnah accept and honour religious pluralism, and accord due respect to other faiths. What some misguided Muslims say and do out of their myopia is certainly at variance with such an Islam; but this does not mean that Islam is at fault. Those who fault Islam suffer from the same type of myopia. As it is, one wrong cannot be righted by another wrong. There is thus a pathetic divergence between the Islamic ethos and the psyche of some Muslims. As long as Islam remains to be presented and represented by such- Muslims Islam would be in crisis. Thus Muslims of the contemporary world faces two specific daunting tasks. One, to retrieve and save Islam from fanatics and detractors. Two, to practise Ta’aruf so that a bridge can be built across the religions of the world.

Islamic perspective of interfaith harmony and dialogue

Author: Prof Dr. Syed Anwar Husain


Source: Our Faith, The Daily Sun


How much and how far Islam emphasizes an inclusive outlook on the part of its followers is manifested in its insistence on Ta’aruf, meaning knowing each other. Ta’aruf originates from the root word Arf, which appears in the Quranic verse Hujurat (49 : 13). Ta’aruf in Islam is a necessity, which is raised to being a binding rule. At the 14th convening of the World Council of the Islamic Call held in Tripoli on 21 September 2003, Ibrahim al – Ghuwelli, a Lybian scholar stated: “The need for Ta’aruf is deep-rooted, and what is happening is nothing but deviations of the original rules of human relations down the road of history.” Indeed, the need to know the other is instinctive in mankind; and Islam has simply has raised this human psyche to the plane of a principle integral to faith. In fact, the Islamic Ta’aruf is a recipe for dialogue – dialogue of civilizations, and which appears in sharp cootrast to the Huntingtonian Cassandra – like prognosis for the post-Cold War world conceptualised as “Clash of Civilizations.” Ta’aruf appears to be a philosophical rationale of divine prescription for humanity to reach out to others by every possible means, and create an order based on mutuality (not conflict) of interests and peaceful coexistence. It is, therefore, pertinent to consider this Islamic way as one of the potent means for conflict resolution alongside other frequently used political and diplomatic means. The political and diplomatic means are issue-specific and end up mostly in ephemeral results. On the contrary, such religious means seek to bring about change the mindset of the people in conflict, and thus have the potentiality for lasting change conducive for peace making.

Islamic perspective on other faiths:

A commonly held belief among human beings, although entirely wrong, is that his/her religion is right/best, and other religions are wrong/worst. Beliefs and mindsets such as these lead to intolerance, fanaticism and religious dissonance or militancy. But a Muslim is ordained to bear in mind that difference in religious affiliations exists because of the will and wisdom of Allah. Allah says: “And if thy Lord had willed, He verily would have made mankind one nation, yet they cease not differing” (Hood 11:118). He further says: “And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned” (al-Hajj 22 : 40).

A benign and peaceful interfaith relationship is prescribed in many of the Quranic verses. For example it is revealed that, “Allah does not forbid you respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes, that you show them kindness and deal with them justly; surely Allah loves the doers of justice Allah only forbids you respecting those who made war upon you on Account of [your] forth from your homes and backed up [others] in your expulsion, that you make friends (and ally) with them, and whoever makes friends with them, these are wrongdoers. (Mumtahinah 60:8-9). Other Quranic verses ordaining Muslims to respect religions other their own are more specific and poignant:

–“Let there be no compulsion in religion” (Baqarah 2 : 256);

– “The believers are but a single brotherhood. So make peace and reconciliation between your two brothers.” (Hujurat 49 : 10);

– “Commit no excess in your religion.” (Nissa 4 : 171);

– “Say thou art not one to overawe them by force.” (Qaf 50 : 45);

– “I worship not which ye worship–To you be your way. And to me mine. (Kafirun 109 : 1-6); and

– “Revile not ye those whom they call upon besides Allah, lest they act out of spite revile Allah in their ignorance” (An-am 6 : 108).

All Muslims are required to believe that the Gospel is a divine scripture revealed by Allah. They have an unshakable belief in that Jesus was certainly one of Allah’s messangers who endured untold sufferings to disseminate the messages of Allah. Muslims also believe that Mother Mary was chosen by Allah to be the most honorable among women. Not a good many Christians know that there is a full chapter devoted to Virgin Mary in the Holy Quran in which it is unequivocally declared: “O Mary! Allah hath chosen thee and purified thee ... chosen thee above the women of all nations.” (al-Imran 3 : 42).

Muslims have been ordered to argue with tolerance with others, especially the people of scriptures (Jews and Christians). Allah says: “And argue not with the people of Scripture unless it be in [a way] that as better ... . “(Ankaa–boot 29 : 46). In this context Muslims are also instructed to resort to the best form of constructive dialogue when arguing with people of other faiths. As Allah says: “Invite to the way of your Lord with wisdom and good instruction and argue with them in the way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided” (an–Nahl 16 : 125).

While dealing with people of other faiths in accordance with the Quranic instructions Muslims are required to grant a special status to those of the Scripture. Islam allows a Muslim to have wife from among the people of the Scripture (i.e. Christians and Jews).

Such a sacred bond as marriage dictates that wife's kith and kin deserve kind treatment. Understood rightly, this means that Muslims are not barred from social interactions with Jews and Christians on the best possible terms. Buddhists would surely be happy to know that the Ficus Indica or the Bo – tree under which Lord Buddha obtained nirvana has been referred to in the verse titled Tin (95) in the Holy Quran. The renowned exegetist Abdullah Yusuf Ali even goes to the extent of concluding that, "If accepted it [the suggestion that Tin refers to the Ficus Indica] would cover pristine Buddhism and ancient Vedic religions from which it was an offshoot.

Reference is now made to the two Western testimonies bearing on Islamic attitude vis a vis other other faiths. In his Message of the Quran John Davenport testifies to the tolerant attitude of Islam in the following words: "Islam has never interfered with the dogmas of any faith – never established an inquisition. It offered its religion but never enforced it." This testimony is strongly corroborated in H A R Gibb and J H Kramers edited The Shorter Encyclopedia of Islam: "Even down to the time of the crusades there prevailed in Islam a tolerance towards the unbelievers, especially the Ahla-Kitab, such as is impossible to imagine in contemporary Christendom." If for some reason the contemporary Islam appears to be intolerant to other religions or religionists the fault is not with Islam, but Muslims, who, as followers of this religion, have either distanced themselves from or distorted pristine Islam for purposes certainly not holy or Islamic.

(To be continued)

Women Provoke Rape with Low-Cut Dresses

Author: Gülistan SARICA


Source: Ankara - BİA News Center



Members of the Women Solidarity Foundation and the FeministBiz group filed a criminal complaint about Prof. Orhan Çeker, Head of the Department at the Selçuk University Theological Faculty. Çeker stirred up the national media and the academic landscape last week when he said that the clothes, low-cut dresses in particular, of raped and sexually assaulted women provoked their attackers.
Çeker also suggested establishing a commission to decide what women should be wearing.
The women issued a press release in front of the Courthouse of Turkey's capital Ankara. They stated that Prof. Çeker's words encouraged to rape and the "sexual harassment of women. They accused him of "gender discrimination against women, threats to create fear and panic among the people, inciting the public to hatred and hostility, praising criminals and encouragement to commit a crime and disobey the law".
Accordingly, the women demanded Çeker's punishment according to Articles 213, 214, 215, 216 and 217 of the revised Turkish Criminal Law (TCK). They submitted their complaint to the Ankara Public Prosecution.

Sexual harassment and rape not illness but sexual violence

In their press release, the women emphasized that sexual harassment and rape was not to be associated with illness, perversion or the behaviour of women. They stressed that the male domination conveyed by Çeker's words had to be disclosed, saying that according to Çeker, women should be kept at home, covered from top to toe or even kept under the ground.

Rape a pressing issue

The women pointed to the fact that defendants tried on charges of sexual offences are mostly being protected by the judiciary and stand trial "un-detained". As an example, they referred to a mass rape case heard before the Sincan 1^st High Criminal Court (west of Ankara). The defendants were released pending trial in October because the report of the Forensic Medicine Institute was being delayed.
The women announced that they were going to observe today's hearing of the trial (22 February).
Data from news in 2010 compiled by bianet revealed that at least 381 women and children were sexually harassed throughout the last year, 207 women and children were raped. Data from the Police and the Gendarmerie suggest that 478 wome were raped in the first seven months of 2010 and 722 women were sexually harassed. (BB/VK)

America’s Unknown God

Author: Gregory E. Kaidannek

Source: The Real Truth

From the moment the pilgrims fled England because of persecution and settled in what would become the United States, American society has been deeply intertwined with religion.
While drafting the Constitution, Founding Fathers George Washington, John Adams, Benjamin Franklin, Patrick Henry and James Madison, among others, strove to incorporate the idea that church and state should remain separated, yet God should still be central in a nation’s affairs.
During his 1796 farewell address, Washington stated, “Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect, that national morality can prevail in exclusion of religious principle” (Religion and the American Presidency).
The thinking was similar 70 years later under the 16th president, Abraham Lincoln, who outlined the concept of “divine providence” in a public speech proclaiming a “National Fast-day” in 1863: “It is the duty of nations as well as of men to own their dependence upon the overruling power of God…and to recognize the sublime truth, announced in the Holy Scriptures and proven by all history, that those nations only are blessed whose God is the Lord.”
While the nation’s culture and history are clearly inundated with mementos of a pious past—from its currency stating, “In God We Trust” to the country’s constitutional laws, which are generally based on the Ten Commandments—religious freedom was always a mainstay, causing the country to become known as a place for those previously persecuted for their beliefs. Think Puritans, Quakers and Jewish settlers.
Fast forward to the 21st century, when most Americans still classify themselves by their religious beliefs. In fact, over 90 percent of Americans believe in a form of God.
Almost all worship in their own way, often with beliefs that run contradictory to each other. A tattooed pastor sporting a Bible in one hand and a cigarette in the other believes God condones his preaching in a bar, while another man believes that God views drinking as sin, worthy of hellfire. Rosary beads in hand, an elderly lady listening to the soft sounds of a preacher reciting a Sunday mass in Latin believes that God expects somberness, while another woman believes He wants her to honor Him by jumping, dancing and speaking in unrecognizable languages. Some believe God expects them to don dresses and suits for church services; others maintain God takes a more laid-back, come-as-you-are approach, meaning it is acceptable to wear t-shirts and ripped jeans.
In the chaos of Americans’ opposing views of what God expects—and how He should be worshipped—is there any way to know which is correct?

Four Gods

According to Baylor University researchers Paul Froese and Christopher Bader, Americans view God in one of four ways: authoritative, benevolent, critical or distant. In their book, America’s Four Gods, the authors propose that the non-mutually exclusive views that Americans hold of God are based on opinions about His judgment and involvement in society. This, in turn, affects the way in which they rear their children, handle finances, and treat other people.
The book reports that 31 percent of Americans believe an authoritative God is directly involved in many aspects of society and individual lives. Those with this view maintain God helps them in their daily decision-making, but also perceive Him as angry, constantly bringing down harsh judgments on those who directly oppose His rules. Some believers even go so far as to say that God hates people, stating, “It is simple: God loves us and hates you” (ibid.).
Another 24 percent of Americans hold the belief that God is benevolent—the kind of Being described by the apostle John in the New Testament: “For God so loved the world, that He gave His only begotten Son, that whosoever believes in Him should not perish, but have everlasting life” (John 3:16).
“Their God is a force for good who cares for all people, weeps at all conflicts and will comfort all,” Mr. Froese told USA Today.
Similarly, America’s Four Gods states that up to 16 percent view God as “highly judgmental but simultaneously disengaged.” This “critical” God is perceived to be keeping some type of spiritual “score” on all human beings, but never directly involves Himself. Americans who hold this assumption believe heaven or hell waits for people after death based on that score.
Then there are the nearly 24 percent who believe in a distant God. They suppose that God is not concerned with human beings and their existence. He simply created the “game pieces,” set the rules, and pressed “play.”
Benjamin Franklin held a similar view, as demonstrated in his book The Works of Benjamin Franklin: “…I cannot conceive otherwise, than that he the Infinite Father expects or requires no worship or praise from us, but that he is even infinitely above it.”

Biblically Backed?

All four views of God—authoritative, distant, benevolent and critical—appear to be biblically endorsed.
Consider. The Bible seems to support the idea of a harsh and punishing God: “God is jealous, and the Lord revenges; the Lord revenges, and is furious; the Lord will take vengeance on His adversaries, and He reserves wrath for His enemies” (Nah. 1:2).
On the other hand, the Old Testament records His benevolence: “…The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin…” (Ex. 34:6-7).
In addition, King David stated that God considers everything a person does, which appears to support the notion that God is critical. “The Lord looks from heaven; He beholds all the sons of men. From the place of His habitation He looks upon all the inhabitants of the earth. He fashions their hearts [minds] alike; He considers all their works” (Psa. 33:13-15).
Yet the prophet Isaiah apparently recorded that God distances Himself from mankind: “Behold, the Lord’s hand is not shortened, that it cannot save; neither His ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid His face from you, that He will not hear” (Isa. 59:1-2).
The apostle Paul understood that people develop their own ideas of God. While in Greece, “Paul stood in the midst of Mars’ hill, and said, you men of Athens, I perceive that in all things you are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, to the unknown god. Whom therefore you ignorantly worship…” (Acts 17:22-23).
The same is true for many today. While most assume they do know Him, many rarely (if ever) consider peering into their bibles for any type of instruction.
A February 2008 Pew Research Center survey revealed that over three quarters of Americans identify themselves as Christian, but only about 20 percent read their bibles at least once a month outside religious services. On average, they could correctly answer only 50 percent of religious-based questions. In addition, roughly 70 percent knew that Jesus Christ was born in Bethlehem—and less than half knew the four gospel accounts are Matthew, Mark, Luke and John.
While only 16 percent claim to read the Bible daily, a Gallup survey found that only 31 percent of Americans believe the Bible is God’s Word and should be taken literally. Almost half of those surveyed believe the Bible is God’s inspired Word, but not everything included in it should be taken literally.
Without looking to the correct source for information, an improper foundation of understanding is created. With so little biblical information, Americans are in fact worshipping an “UNKNOWN” God, developing views of what He is like based on their own opinions and ideas.
Notice what Paul recorded concerning such individuals: “Because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools” (Rom. 1:21-22).
Given this, it is not surprising that so many competing and confusing opinions exist. God, however, is not the author of this confusion (I Cor. 14:33). He leaves clues throughout the Bible about how He should be viewed—if one is willing to look.

The True God

For centuries, most have paid more attention to things that have been created by the hand of man, such as lifeless statues, pictures and inanimate stone carvings, while the true God—the One who is actually alive—is ignored.
To understand the true God, it is necessary to examine His characteristics, starting at the beginning of the book He inspired—the Bible. The following section is filled with Bible references to fully paint the correct picture of God.
Genesis 1:1 states, “In the beginning God created the heaven and the earth.” Recognize that everything in the entire universe was created by God. This includes even those things that are invisible, such as gravity, magnetism, time and space. Colossians 1:16-17 states, “For by Him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by Him...”
Because God is a Spirit (John 4:24), He is not confined to physical boundaries. This does not mean He is a blob that permeates the universe, coequal with His creation. As no human being is amorphous, neither is God. Genesis 1:26 states that humans were created in God’s image and likeness. In fact, God has features just as humans do (Rev. 1:14-16; Ezek. 1:26-28).
As Creator of time and space, God is also eternal. In Exodus 3:14, God revealed Himself to Moses as “I AM,” which means ever-living, existent one. God has no beginning or end of life (Heb. 7:3). He has always existed (Rev. 1:8).
As Creator of the universe, He is the most dynamic of all beings, not confined or limited to one of four simple categories. The Bible reveals God’s true qualities—His character—as holy and perfect (Matt. 5:48). Later in His Word, God is described not only as having love, but also as being love (I John 4:8, 16).
God ponders each and every situation and decides the absolute best way in which to act. He is wonderful, mighty and fair (Isa. 9:6; 45:21), as well as comforting, merciful, faithful and forgiving (II Cor. 1:3; I John 1:9).
Some people have the misconception that the Old Testament God is harsh and authoritative, while the God of the New Testament is benevolent and merciful. This idea divides professing Christians, leaving most to form their own opinions. According to the Bible, however, this assumption is false. Malachi 3:6 states, “For I am the Lord, I change not…”
In actuality, the One who became Christ is the God of the Old Testament, who created all things! “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (I Cor. 10:4; Psa. 18:1-2).
Although there is only one true God, the Bible reveals that God is actually a family, currently composed of two members—Father and Son. It has been this way from the beginning.
Notice what God said in Genesis: “Let Us make man in Our image, after Our likeness…” (1:26). In this verse, the pronouns “Us” and “Our” are used in direct reference to the original collective Hebrew noun for God, Elohim.
Further, John 1 states, “In the beginning was the Word [meaning “Spokesman” in Greek] and the Word was with God [the Father], and the Word was God…And the Word was made flesh, and dwelt among us…” (vs. 1, 14). Jesus Christ was the Word and was with God the Father from the beginning.
This truth is contrary to the common belief that God is a three-in-one being, composed of the Father, Jesus Christ and the Holy Spirit, which the Bible simply does not teach.
In fact, throughout Scripture, no mention is made of a supposed third God-being. Notice: “…there is but one God, the Father, of whom are all things, and we in Him; and one Lord Jesus Christ, by whom are all things, and we by Him” (I Cor. 8:6-7).
The Godhead currently consists of two, distinct beings, not some mysterious and strange three-in-one mystery as the trinity doctrine purports. When understood in its entirety, the trinity doctrine limits God and His ultimate purpose for mankind!

Way of Understanding

The Ten Commandments detailed in Exodus define how God wants people to live—and give an inside look into how to view Him. The first four Commandments address how to show God proper respect, while the last six teach how to treat fellow human beings.
The First Commandment, “You shall have no other gods before Me” (Ex. 20:3), leaves no room for personal opinions or ideas. God expects that everyone will not worship other gods. In return, He promises to disclose His true nature.
Traditional Christianity does not understand God or His nature because it does not keep His Commandments (Psa. 111:10). On the other hand, true Christians, those with God’s Spirit (Rom. 8:9), understand God’s nature and know who and what He is (I John 2:3).
Yet many today believe that the Commandments are done away. Deceitful ministers, who themselves are deceived, have taught many that God’s Law is a “heavy burden” or “Christ kept it for us.”
But God can only be understood by keeping the Commandments in the same way that the Commandments can only be truly internalized through practice. Keeping them, however, requires real effort, which does not come naturally (Rom. 8:7).
There will always be those who do not want to obey God and find ways around His Law. Professing to follow the “Lord,” they do not do what He says (Luke 6:46). They fail to recognize Christ’s plain words in Matthew 5:17: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill.” Instead, God’s describes His Law as a blessing—“holy and just and good” (Rom. 7:12).
There are positive effects that flow from keeping the Commandments versus negative consequences that occur when they are broken. When the effects are considered, greater understanding, appreciation and reverence are natural by-products that illuminate the true identity of the One who created these spiritual laws—God.