Monthly Archives: September 2010

Eid Mubarak: Blessed Holiday, Service to Humanity


by Omid Safi, The Huffington Post, September 9, 2010

Ramadan is the holiest month of the year for Muslims, a lovely combination of spiritual introspection, family gatherings, late night prayers, and social justice identification with those for whom going hungry is not a voluntary choice, but a daily reality. And Eid, the holiday marking the end of Ramadan, is a joyous time. In many Muslim cultures, this is the time of the year where families will buy new clothes for the children, and the whole town is dressed up in lights, sweets are served, and families visit loved ones, offering embraces and celebrations.

This Ramadan, on the contrast, has felt heavy. Don’t get me wrong: there have been hundreds of millions of Muslims fasting around the world, and untold numbers of Muslims have spent nights drawing nearer to their Lord through prayer and recitation of the Qur’an. There have been family gatherings and mosque prayers as before, but at least for Muslims in America a heaviness has also been a part of this Ramadan. The whole month has had the shadow of the Park51 controversy (the misnamed “Ground Zero Mosque”) and then more recently the prospects of the savage Qur’an-burning episode down in Gainesville, cast over it. Continue reading Eid Mubarak: Blessed Holiday, Service to Humanity

Bücher und Menschen


“Is this the book you wish to burn, Rev. Jones?”
Painting of the Devil tempting St. Augustine, by Michael Pacher (1435-1498).

I doubt that Rev. Terry Jones reads German, but he should. The German poet Heinrich Heine (1797-1856), reflecting well over a century ago on the atrocities of the Spanish Inquisition, wrote:

Dort, wo man Bücher verbrennt, verbrennt man auch am Ende Menschen
“Where they burn books, so too will they in the end burn human beings.”

Heine was born Jewish. His books were eventually burned in Nazi Germany; so were a number of his coreligionists.

If there is a hell down there or out there (apart from the one some people create for others here on earth every day), the Rev. would seem to be warming up for his grand entrance and welcome from Der Teufel himself.

Luke R. E. Publican

Burning books, burning bodies, burning bridges

“Burn, baby, burn.” One might expect these words to come from a comedian as much as an arsonist. If you put the name “Terry Jones” into Google you will find a comedian. That is Terence Graham Parry Jones of Monty Python fame. These days there is another Terry Jones, a “Rev.ed” up one to boot. Rev. Terry Jones is the previously and foreseeably future little-known pastor of the Dove World Outreach Center on the outskirts of Gainesville, Florida. For a congregation estimated at about 50, their outreach may take a millennium or more, but they do have an inflammatory website, which promotes the “Right” (in all the irony this words entails) Rev. Jones’ book with the rather unoriginal title of “Islam is of the Devil,” which is for sale, as is a $20 t-shirt to advertise hatred of Islam. For an individual who has no clue about Islam, apart from his own rabid intolerance, the devil is certainly not in the details. His moment of fame is about to eclipse, but his motive is so shameful it deserves all the condemnation it can get, the kind in which the pen is mightier than the bonfire.

Let’s start with the desire to burn. One name should suffice to call out the hypocrisy of Mr. Jones. That name is John Wycliffe, the 14th century Christian cleric whose name inspired the Wycliffe Bible Translators, one of the most active Protestant organizations translating the Bible into other languages. Wycliffe dared to translate the Latin Vulgate into English, so earning the ire of the Catholic Pope that he was excommunicated. Some 44 years after Wycliffe died of a stroke, the “Church” had his bones dug up and burned, along with all his writings. I suspect that Jones prefers the King James Version of the Bible, although I do not know if he is aware that this “authorized” version was greatly influenced by Wycliffe. Continue reading Burning books, burning bodies, burning bridges

Leaves from an old Bible Atlas #3


Entry of pilgrims into Jerusalem, Hurlbutt’s Atlas, p. 150

The Christian fascination with the Holy Land as a window into interpretation of the Bible has a long and indeed fascinating history of its own. Here I continue the thread on Jesse Lyman Hurlbutt’s A Bible Atlas (New York: Rand McNally & company, 1947, first published in 1882). The photograph above is actually the last in the atlas, just before a colorful foldout chart of Bible History.

The edition I am using includes an Introduction by Bishop John H. Vincent, whose memories of a visit to Palestine are quite typical of this Holy-Landaphilia. The following is a good example of the preacher’s rhetoric:

At one time I was permitted to spend forty days and forty nights in Palestine. I saw Abraham at his tent door; Rebekah veiling herself at the approach of the stranger; the long caravan of camels and Midianites on their way toward the south. I saw the wailing mourners at the house of death; the roof that might easily have been broken up; the wedding procession; the grass on the housetops; the sparrow making a nest for her young in the synagogues of Jerusalem. I saw the elders in the gates; David the shepherd, with his sheep, on the hillside; the Jewish mother, teacher Timothy, the words of the old Book in the old city on the hill. Verily, it is the old land; it is the old life; it is the memorial presentation in concrete form of what the Book says was true there thousands of years ago.

To be continued …

The Meaning of Democracy

The Meaning of Democracy

by Roya, Afghan Womens’ Writing Project

After the Taliban‘s black regime, when houses were cages for women and only the wild Taliban ideology was law, when the burqa was accepted as a symbol of freedom and the real Islamic hijab disappeared unknown—after all this, Afghan women recognized the word for Democracy.

But Democracy is a very young word for the people of our country, very new in our cultural dictionary, and the question is: Do women understand this word? Do they welcome it, or hide under their burqa?

I think Democracy knocked on the doors of only some women in Kabul, Mazar, Herat, only a few of Afghanistan’s 34 provinces. In most areas, Afghans still don’t know this word. Many think it is a word used only by politicians who travel all over the world, live in the tallest buildings and own the latest car models. Democracy, easiest explanation, is government of the people, for the people. But in our country, people think whatever your heart wants, do it, and that is the meaning of democracy. Continue reading The Meaning of Democracy

Don’t Call Me Moderate, Call Me Normal


Ed Husayn

[The Wall Street Journal recently published a series of short commentaries on “moderate Islam.” Here is the one by Ed Husayn, author of “The Islamist” (Penguin, 2007) and co-founder of the Quilliam Foundation, a counterextremist think tank.]

By Ed Husain

I am a moderate Muslim, yet I don’t like being termed a “moderate”—it somehow implies that I am less of a Muslim.

We use the designation “moderate Islam” to differentiate it from “radical Islam.” But in so doing, we insinuate that while Islam in moderation is tolerable, real Islam—often perceived as radical Islam—is intolerable. This simplistic, flawed thinking hands our extremist enemies a propaganda victory: They are genuine Muslims. In this rubric, the majority, non-radical Muslim populace has somehow compromised Islam to become moderate.

What is moderate Christianity? Or moderate Judaism? Is Pastor Terry Jones’s commitment to burning the Quran authentic Christianity, by virtue of the fanaticism of his action? Or, is Rabbi Ovadia Yosef, the spiritual head of the Shas Party in Israel, more Jewish because he calls on Jews to rain missiles on the Arabs and “annihilate them”?

The pastor and the rabbi can, no doubt, find abstruse scriptural justifications for their angry actions. And so it is with Islam’s fringe: Our radicals find religious excuses for their political anger. But Muslim fanatics cannot be allowed to define Islam.

The Prophet Muhammad warned us against ghuluw, or extremism, in religion. The Quran reinforces the need for qist, or balance. For me, Islam at its essence is the middle way in all matters. This is normative Islam, adhered to by a billion normal Muslims across the globe.

Normative Islam is inherently pluralist. It is supported by 1,000 years of Muslim history in which religious freedom was cherished. The claim, made today by the governments of Iran and Saudi Arabia, that they represent God’s will expressed through their version of oppressive Shariah law is a modern innovation.

The classical thinking within Islam was to let a thousand flowers bloom. Ours is not a centralized tradition, and Islam’s rich diversity is a legacy of our pluralist past.

Normative Islam, from its early history to the present, is defined by its commitment to protecting religion, life, progeny, wealth and the human mind. In the religious language of Muslim scholars, this is known as maqasid, or aims. This is the heart of Islam.

I am fully Muslim and fully Western. Don’t call me moderate—call me a normal Muslim.

Is there one “Islam” or many “islams”?


Riyadiya Mosque, Lamu

The essential problem in the study of Islam is precisely that: essentialist reduction of a diverse religious tradition across cultures into an ideal essence. In a provocative article published three decades ago, Muslim anthropologist Abdul Hamid el-Zein wondered in print “if a single true Islam exists at all.” (1) This was not an attempt to dismiss the faith of Islam, but a challenge to scholars who blithely assume the existential ‘truth’ of concepts. “But what if…” asked el-Zein, analysis of Islam “were to begin from the assumption that ‘Islam,’ ‘economy,’ ‘history,’ ‘religion’ and so on do not exist as things or entities with meaning inherent in them, but rather as articulations of structural relations, and are the outcome of these relations and not simply a set of positive terms from which we start our studies?” (2) If so, he reasoned, it would do no good to start with a textbook version of the five pillars, a famous scholar such as Ibn Khaldun, or a Western sociologist like Max Weber, because all this is what Islam is supposed to be. For el-Zein, true to his anthropological roots, it was important to start with the “native’s model of Islam” as it is articulated in a given social context. This is not because the native is “right,” a nonsensical term for non-theologian el-Zein, but in order to see how Muslims adapt what analysts call “religion” to everyday life. Continue reading Is there one “Islam” or many “islams”?

Leaves from an old Bible Atlas #2


Comparative view of the United States and Old Testament world, approximate scale, 900 miles to 1 inch (in the original map which is only 3 3/4 inches across)

The Christian fascination with the Holy Land as a window into interpretation of the Bible has a long and indeed fascinating history of its own. Here I continue the thread on Jesse Lyman Hurlbutt’s A Bible Atlas (New York: Rand McNally & company, 1947, first published in 1882). I love the irony of the map above. Long before the political map devolved into Blue States vs. Red States, here is the Old Testament squarely in an expanded Bible Belt.

Here is Hurlbutt’s summary of the physical space defined as the Old Testament world:

The Old Testament world embraces the seas and lands between 30° and 54° east longitude, or from the mouth of the Nile to the head of the Persian Gulf; and between 27° and 40° north latitude, from the parallel south of Mt. Sinai to the north of Mount Ararat. The total extent of territory is about 1,400 miles from east to west and 900 miles from north to south, aggregating 1,260,000 square miles. If the space occupied by the Mediterranean Sea and other large bodies of water is deducted from this, the land will include about 1,110,000 square miles, or one-third of the extent of the United States, excluding Alaska. Unlike the United States, however, nearly two-thirds of this area is a vast and uninhabitable desert, so that the portion actually occupied by man is less than an eighth of that included int he American Union.

I wonder what Sarah Palin would think about Hurlbutt excluding Alaska, but at least it was not a state yet and some still referred to it as Seward’s folly.

To be continued …