Magicians and Moses : Learning from the story

Almost universally, the confrontation between Moses and Pharaoh is branded on human culture and memory. That epic face-off evokes familiar empathy for things like justice, struggle against apparent odds, and spectacular escape and triumph. If you're a reader of the Quran, you can't help but notice how the confrontation is told in several places and that the treatments offer subtle changes in emphasis and scope. But consistently they feature two mortals of opposing archetypical mien meeting on ancient soil. One is a man of tremendous temporal authority, whose conspicuous quality is apparently incurable hubris, a narcissism that has become part of the national myth. The other is an Israelite Prophet confessing his fears and shortcomings. No polity or standing army behind him, he comes with only his brother, a warning and promise from above, and a special staff that challenges the Pharaonic serpent cult.

The Moses-Pharaoh narrative is packed with nuance. Take, for example, the sudden conversion of Pharaoh's Magicians in their contest with Moses . That stunning public announcement in favor of the God of Moses and Aaron provokes discussion about modern reactions to spiritual awakening and the deconstruction of a continuous sacred narrative.

Moses is commanded by God to go to Pharaoh
To set it up, Moses receives the voice of God commanding him to go to Pharaoh, which he does, ultimately standing before Pharaoh and his courtiers, demanding the release of the Israelites from humiliating bondage. Moses tells Pharaoh that he has clear proofs from "your Lord," contravening Pharaoh's own declaration of himself being the lord most high. Pharaoh taunts Moses to show him these proofs. Moses throws down his staff which transforms into a slithering serpent. His courtiers move in and assure Pharaoh that this is some kind of sorcery. They plot to give Moses and Aaron unmolested respite, so that the courtiers would gather the very best and brightest among Egypt's magicians to expose the "ensorcelled" trick of Moses' staff. Pharaoh assents and challenges Moses to a kind of dual set for a day of festival that had communal meaning to Pharaoh's Egypt. Prior to making their appearance before the multitudes, the Magicians eagerly ask Pharaoh what their boon would be if they prevail over Moses . Pharaoh guarantees that their place is secure with him, a proximity that comes with inducements and untold perks.

Moses and the challenge of the magicians
When the big moment arrives, the Magicians offer Moses the option to cast first or last. Moses demands that they throw first. The Magicians then throw their cords and staffs, and they appear to turn into serpents. The Magicians exult in their accomplishment and vow "by the might of Pharaoh" that they are the victors for having bewitched the eyes of the onlookers. Internally, Moses is strengthened by heavenly sakina that steadies his heart. He throws his staff, which not only becomes a serpent, but a serpent that gulps up the "machinations" of the magicians who suddenly are dumbfounded by what they had just seen. Aware that their "serpents" are well-done machinations that spellbind "the eyes" of the spectators, what they see in Moses' staff is something else altogether, a true break of the natural order. To boot, the miracle swallows their prefabricated magic, which they know, perhaps better than anyone, is impossible in the realm of magic and the occult.
Magicians realize the ultimate truth
It is here that the Magicians have an epiphany, in the older sense of the word: a sudden revelation or manifestation of the truth, which creates a pointed expansion of the mind. Uninterested in Pharaoh's disappointment and unmoved by the loss of their boon, the Magicians fall to their faces in prostration and declare their belief in the unseen Lord of the worlds, the Lord of Moses and Aaron. Pharaoh is incensed that his prized Magicians would have a religious makeover without his permission. His threats are not subtle: torment, severed limbs on opposite sides, and crucifixion. He spins the embarrassing situation by claiming that the Magicians had been part of the Moses-Aaron axis the whole time, a sleeper-cell perhaps. Inspired by the inner roar of awakening, the Magicians are unimpressed with what Pharaoh may do to them. They restate their resolve and affirm that regardless of what they are forced to endure, they ultimately will return to God, a short journey obliged to all, the tormented and the tormentors alike.

The Magicians' spiritual makeover speaks to what we observe of our context today, specifically, the diminishing role of the "universal storyteller," a term coined by theologian and professor Robert W. Jenson, who correctly laments postmodern pressures to dismiss the notion of an unbroken sacred narrative that permeates the entirety of time. This sacred narrative is a continuous, supernal line of thought and perspective that answers unchanging questions of human origin, purpose, and post-soil existence. This narrative, moreover, is not squeamish about attaching values to human conduct; it stoutly raises issues about morality, ethics, and consequences, all associated with "teachings" that are universal and timeless.

If we look at the Magicians again, these masters of the dark arts had a peculiar reaction to their defeat-a reaction outwardly inconsonant with their strutting just moments before. It's one thing to realize that what Moses threw down was truly otherworldly. Responding is something else. The Magicians' hearts could have merely sunk at Moses' triumph; they could have despaired of their fate in the face of such humiliation; they could have tried to conjure up excuses to spare their lives or to save face. But what their realization unveiled was irrepressible, and their reaction to it was connected to the presence of a sacred narrative that survived Pharaonic pressure and cult.

Abrahamic message continues
For all the religio-babble and tyranny of Pharaoh, the Abrahamic message of monotheism did not lose traction. How it dodged dilution and meaninglessness in that Egyptian context is something to study, particularly as it relates to the presence of the Israelites, regardless of their station in Egypt. We do know that the Magicians boldly took refuge in the "Lord of Moses and Aaron," and you sense that the option to do so was available even in the political straits of ancient Egypt. Within a short span of time, the Magicians moved from Pharaoh's delight to his utter scorn; from the promise of a life of privilege to a sentence of crucifixion; from champions of the occult to devotees of the great Lord of the worlds, unseen and all-powerful.

Thoughtful men and women representing various faith communities observe the modern dilution of all things sacred. The insistence that truth is closely attached to historical currents and, therefore, should be deconstructed and reinvented as the "times" and history change seriously threatens modern man's receptivity to divine signs and, yes, epiphanies. The raucous handling of the "past" tells the dull progression of humankind as measured by the tools we invent and irreverently denies the freshness and relevance of sacred beliefs established thousands of years ago.

It's unlikely that there's ever been unanimity about these critical questions of human existence and purpose. Religious thoughts and philosophical paradigms have been numerous, diverse, and conflicting. But what has consistently poked out as essentially unchanged and remarkably relevant is the oneness of God and our return, as preserved by the gracious Abrahamic narrative, Israelite then Ishmaelite. It seems that the great challenge of this tradition is to reaffirm the continuous nature of the sacred narrative and reclaim its inarguable importance in human life.

Ibrahim N. Abusharif is a Chicago-area writer and editor of Starlatch Press. He also maintains a blog at http://fromclay.blogspot.com He can be contacted via e-mail at starlatch@hotmail.com 

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Prophet Abraham ~ The Inter-faith Superstar

All prophets / ambiya are said to have spoken with divine authority; but only those who have been given a major revelation are titled "rasul' or messenger. Notable rusul/messengers include prophets Adam, Noah/Nuh, Abraham/Ibrahim, Moses/Musa, Dawud/David, Jesus/'Isa, and Muhammad (peace be upon all of them).

Prophet Ibrahim is considered the first known international religious personality; having been born in 'Ur/'Urfa, traveled throughout the Middle East, established in Jerusalem, ventured to Makkah and lies buried in Hebron, Palestine. Each of these places still of historic, religious and spiritual significance today.


 Description in the Qur'an

Prophet Abraham / Ibrahim is mentioned 69 times by name in the Qur'an with an entire chapter (14) titled Ibrahim. Muslims consider Ibrahim the khalil/ friend of the Divine, as Allah states: "Who can be better in faith than one who submits his whole self to Allah, does good deeds and follows the way of Ibrahim, the one who was true in faith? For Allah did take Ibrahim as friend." [Qur'an 4:125]

Prophet Ibrahim is referred to as ...  inspired [Qur'an 4:163], most truthful [Qur'an 19:41], a prophet [Qur'an 19:41], mild, imploring, penitent [Qur'an 11:75], soft-hearted and long-suffering [Qur'an 9:114], upright [Qur'an 3:67,95; 16:120,123]. Believers are called "millat- Ibrahim" the people /community of Ibrahim throughout the Qur'an [Qur'an 2:130; 135; 3:95; 4:125; 6:161; 12:37-38; 16:123; 21:73; 22:78]. Another verse in the Quran portrays Ibrahim as the ab/father of all believers. "Strive in the way of God as you ought to strive with sincerity and discipline. He has chosen you and has not laid upon you any hardship in the observance of your faith - the faith of your father Ibrahim." [Qur'an 22:78] Yet another verse confirms that Ibrahim is part of the fraternity of God's prophets. "(O Muhammad), We have sent revelations to you just as We sent to Noah and the Prophets who came after him. We also sent revelations to Ibrahim, Ishma'il, Ishaq, Ya'qub, his descendants, 'Īsa, Ayyub, Yunus, Harun, and Sulayman, and to Dawud We gave the Zabur/Psalms." [Qur'an 4:163]

Positive and benign attitude

Prophet Ibrahim's logical attitude in his search for truth [Qur'an 5:75-79]; his respectful debate with his unbelieving father [Qur'an 19:41-49] and his loving relationship with his son [Qur'an 37:102] are all timeless examples of excellence. True Believers are those who follow the way of Ibrahim [Qur'an 2:258; 16:123; 6:162-163]. Faithful worshippers send (darud- Ibrahim) salutation on Ibrahim and his family along with the Prophet Muhammad and his family in every one of their daily prayers.

Unifier

Prophet Ibrahim is pioneer of universalizing tawhid, the only scriptural figure who enjoys the unanimous acclaim of all three major faith traditions (Christianity, Judaism and Islam), the only one referred to by all three as "father". Allah advises us; "Strive in the way of Allah as you ought to strive, with sincerity and discipline. He has chosen you and has not laid upon you any hardship in the observance of your faith - the faith of your father Ibrahim." [Qur'an 22:78]

In theory, this remarkable consensus should make Prophet Ibrahim an interfaith superstar, a special resource in these times of conflict and mistrust. His history constitutes a kind of multi-faith harmony, a case study for monotheism, a unifying symbol for people of faith in a time of tremendous strife. O Allah! Send salutations upon Muhammad and upon the family of Muhammad as You sent salutations upon Ibrahim and upon the family of Ibrahim; indeed, You are Worthy of all Praise, Most Glorious. O Allah! Bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim; indeed, You are Worthy of all Praise, Most Glorious. 

*****

Shaykh Sadullah Khan is the Director of Impower Development International www.impowerinternational.com.
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Woman Leads A Wave Of Change For U.S. Muslims

Matthai Chakko Kuruvila, Chronicle Religion Writer 


A former Catholic, Canadian-born woman who is a widely respected scholar is arguably the most influential Muslim in America.

Ingrid Mattson, the recently elected president of the 43-year-old Islamic Society of North America, is the first convert, first non-immigrant and first woman to lead the largest Muslim umbrella organization on the continent. Her rise to prominence comes as more women and native-born Muslims are defining the faith, making Islam more of an American religion.

"There certainly has been a very strong tendency in Muslim societies to consider it better for women to not assume public office, although (Muslim) women have been political leaders, religious leaders and scholars," said Mattson, 43, who will speak tonight and Saturday at a conference of Muslims in Santa Clara about the life of the prophet Muhammad.

"The fact that our community has decided that being female is not a barrier is the result of many years of scholarship and education on the part of a number of scholars and teachers in our community."

The soft-spoken Mattson is not afraid to challenge long-held assumptions among believers. She wears a head scarf and loose clothes, and she is a forceful advocate for women's rights. She wields a powerful administrative role in establishing American Muslim institutions, and she's hands-on in shaping the minds of the nation's Muslim chaplains.

The Islamic Society of North America serves as an incubator for an array of Islamic institutions around the country, building the infrastructure for a faith that is relatively young in the United States.

Prominent mosques in Fremont and Santa Clara as well as a Muslim domestic violence hot line in Palo Alto have their roots in ISNA or its members.

Mattson's ascendancy underscores the complex roles of Muslim women in America. They have founded and operate several nonprofits and institutions, particularly in the Bay Area. Many sit on the boards of their mosques, especially those run by African Americans, the single largest ethnic bloc of American Muslims.

But there are mosques that physically exclude women, segregate them behind walls or block them from leadership. Mattson's rise has been celebrated by many Muslims as a harbinger of the future.

"Muslim organizations have been dominated by an immigrant group of men that has had a hard time passing the torch to the next generation," said Dr. Laila Al-Marayati, founder and past president of the Muslim Women's League, based in Los Angeles. "She represents that change."

Mattson's coming of age brought her to Islam. Growing up in Kitchener, Ontario, her family lived near a Catholic complex, including a convent, church and school. But at age 15, the once-pious child had more and more questions, and the nuns who taught her had fewer answers. They sent her to a priest, who couldn't satisfy her either. God disappeared.

"Religion wasn't ever to me about dogma," she said. "It was more about how I felt, my own spiritual connection. How much my inability to grasp Catholic theology had to do with my fading spiritual connection, I don't know." She stopped attending church.

In her senior year of college, she went to Paris and befriended several Senegalese, who happened to be Muslim. "As I got close to them, I wanted to know more about them," Mattson said. She returned to Canada and began reading the Quran.

Certain verses gripped her, explaining God to her in new ways. The verses "brought me to believe in God, which I didn't," she said. "It just opened this complete, new universe of meaning to me."

Mattson had never heard of a Muslim before going to Paris. But within a year, she became one. She believes her Christian upbringing -- and a sister who converted to Judaism -- frees her from inter-religious barriers others might have. She thinks her perspective will allow her to better mediate between a minority faith and Christianity in the United States.

"I feel very privileged," she said. "I'm sure I have my own barriers, but I think I'm able to be pretty open to people ... about who they are and what they believe."

After college, in 1987, Mattson volunteered in a refugee camp in Pakistan. There, she met and married her husband, Aamer Atek, an Egyptian engineer and fellow volunteer.

She went on to earn a doctorate in Islamic studies from the University of Chicago. Since 1998, she has taught courses on Islam at Hartford Seminary in Connecticut.

In 2001, she was elected to the first of her two terms as the Islamic Society's vice president, foreshadowing her current position.

When Mattson was elected president in August, it was because "she was the most qualified," said Ameena Jandali, a Berkeley resident who was on the five-member election committee overseeing the process. "It wasn't a matter of gender."

Mattson's most important role may be as the director of the nation's only Islamic chaplaincy program, also at Hartford Seminary. Mattson is responsible for helping train a generation of leaders who will counsel the most vulnerable believers: those in colleges, prisons, hospitals and the military.

Her students' stories about her help reveal her perspective on Islam. In one class three years ago, she stood before her students, urging them to question the authenticity of a quote long attributed by Muslims to the prophet Muhammad.

"If God had told anyone to bow to anyone but him, then he would tell women to bow to their husbands," Muhammad reportedly said, according to one hadith, a religiously sanctioned compilation of the sayings and deeds of Islam's revered prophet.

Several students disagreed with Mattson's questioning of the verse. They said she was introducing subjectivity into centuries of tradition that had validated the quote.

But Mattson calmly gave them criteria to weigh a hadith's authenticity -- whether it is congruent with the Quran, congruent with Muhammad's other sayings and logically a part of Islamic teaching.

Mattson said the quote didn't pass muster with the Quran's call for gender equality, or Muhammad's body of teachings. Questioning had nothing to do with subjectivity, she said. In fact, Islamic tradition required it.

"She's thought-provoking," said former student Sohaib Sultan, 26, now a chaplain at Wesleyan and Trinity colleges in Connecticut, recalling the scene. "She makes us think outside the box. But by her own calm demeanor, she shows how we can have differences of opinion and at the same time respect each other."

Mattson said her quiet confidence in conflict is the product of her childhood.

"My ability to remain calm is the fruit of having grown up in a large family -- four brothers, very opinionated, a huge extended family," she said. "I was smaller than everyone. I couldn't yell louder. I just had to be calm."

She wants her students, particularly women, to leave her classes with the same quality. She verbally pushes them, and some students initially think she's mean.

"If they're a woman and they're trying to make a point, they have to learn to hold their ground, to articulate a point without getting upset," she said. "If they can't handle me challenging them, they can't handle the rest of the world."

Hazrat Shah Jalal

Shah Jalal is one of the most revered legendary Islamic heroes of Bangladesh and one of the key founding fathers of Islam in the country. He was a great saint and a great warrior. He, along with his disciples, had unique contribution in liberating the people of Sylhet region both from the racial rule of the Hindu kings and the prejudices of paganism.

His full full name is Sheikh-ul Mashaek Mokhdum Sheikh Shah Jalal Mozorrodh Bin Muhammed. Although historians are divided on the issue of his birth-palce, the majority of them thinks that he was born in 1271 in Konya, Turky.

Shah Jalal's father was contemporary to Mawlana Jalal Uddin Rumi. Rumi's mazaar is also situated in Shah Jalal's birthplace, Konya in Turky. His ancestors came from Yemen, hence he is also called the Mozorrodh-e-Yemeni. Shah Jalal was raised by his maternal uncle, Syed Ahemd Kabir, in Mecca. He became a Hafiz (those who know the Holy Koran by heart) and also became proficient in Islamic theology. Legend has it that one day his uncle gave him a handful of earth and ask him to go to Hindustan with the instruction that whichever place in Hindustan matches this earth completely in smell and color, he should settle down for preaching and establishing Islam.

Shah Jalal journeyed eastward and reached Hindustan (modern India) in c. 1300. In Ajmir, he met the great Sufi mystic (Dervish/Pir), Kwaja Gharibnawaz Moinuddin Hasan Chisty. He also met with Nizam Uddin Awlia (1236-1325), a prominent Dervish, in Delhi. Nizam Uddin requested him to go to Sylhet to rescue Sheikh Burhan Uddin. The Sheikh was only a handful of Muslims living in the kingdom of a Hindu King, Gaur Gavindha. He secretly slaughtered a cow to perform his son's Akika (christening of child in Muslim culture). It is said that a crow carried a piece of meat and dropped it in the king's yard. The enraged king ordered killing of the Sheikh's son and the Sheikh himself was imprisoned. Sheikh Burhan Uddin's mazaar (shrine) is located in the banks of river Surma in Sylhet town.

Shah Jalal reached Sylhet with 360 Awlias (disciples). Some of the awlias originally followed him from Delhi, and some joined on the way to Sylhet. Knowing that Shah Jalal was advancing toward Sylhet, the king removed all ferry boats from the river Surma. Legend has it that Shah Jalal crossed the river Surma by sitting in a Zainamaaz (prayer rug). Muslim force was defeated by the king twice previously. However, this time the king ran away after being deafeated by the force led by Shah Jalal after a fierce battle. Shah Jalal also found a match of the earth his uncle once gave him. He settled down in a placed called Drag Mahallah, near Choukidhiki. He preached Islam from there. He and his disciples also travelled as far as Mymensingh and Dhaka.

In his book "Afdalul Hawaade", poet Hazrat Amir Khosru gave exact dates of Shah Jalal's travel to Sylhet. Khosru was a Moghul court poet, and considered the founder of Urdu language. Persian traveller, Ibn Batuta, also came to Sylhet to meet Shah Jalal.

The exact date of his death is unknown. According to Ibn Batuta, it was 1347. He died at Sylhet, Bangladesh.

Shah Jalal's nephew, Hazrat Shah Paran, lived out of town, in Major Tila area. Legend says that he was of very high temper and would curse people when they are unruly and the curse would come true. To save people from his wrath, Shah Jalal ordered him to settle down just the outskirt of the town.

---

Source: http://www.islam-bd.org/heros/shahjalal/shahjalal.html

The Role of Muhammad (s)

 

HISTORY RELATES OF MEN who distinguished themselves by deeds and left permanent imprints on their societies; of prophets who delivered the message of the true God to their peoples; of statesmen who distinguished themselves in the service of their nations; of authors who left monumental additions to the literary wealth of mankind; of conquerors who led their followers to victories, wealth, and renown; and of those who by force of personality or unusual calling succeeded in transforming values or completely revamping the societies into which they were born. Muhammad , the prophet of Arabia, has fulfilled for his people a role that combines the functions - of a distinguished prophet, statesman, author, and reformer. He has earned for himself as a consequence the respect and reverence of countless people, Muslim and non-Muslim everywhere. By vocation Muhammad was a prophet in the true Biblical sense with a message for his people, a message anchored in religious belief but aiming at the realization of fundamental social, economic, and political reform. The religion he founded was hampered by no wrangling creed or barrier to man's relations with God or to his fellow man. He succeeded, both as prophet and as reformer. The fact that Muhammad's mission was accomplished in his lifetime is a living testimony "to his distinctive superiority over the prophets, sages, and philosophers of other times and countries." 1 While our knowledge of men who filled similar roles from Moses to Zoroaster to Jesus is shrouded with legend, often incomplete and frequently colored, and while the accounts of Muhammad's life and deeds contain their share of incompleteness and coloring, the fact remains that he was the first to live and preach in the full light of history. We have more information relating to his career than we have of his predecessors. His life by and large is not wrapped in mystery, and few tales have been woven around his personality.2 For the biography of Muhammad we are dependent on the work of ibn-Ishaq (d. 767) as preserved in the recension of ibn-Hisham (d. 834). Ibn-Sa'd, a historian of the ninth century, compiled an encyclopedic work on the Prophet and his followers which contains valuable information on the life and preachings of Muhammad . But no source or work can yield more dependable information on the genius of Muhammad or provide a greater insight into his personality and accomplishments than the Qur'an, the sacred book of Islam. While the Qur'an in Islamic theology - conveys strictly the word of God, it remains in respect to the message contained therein a true mirror of Muhammad's character and his accomplishments. Complementary information is obtainable also in the sayings and deeds of the Prophet that have been amassed in voluminous quantities but carefully scrutinized by scholars of the early Islamic centuries. These non-canonical texts, which contain eye-witness accounts of Muhammad , fall under the category of hadith (utterances) and sunnah (observed conduct). The life and preachings of Muhammad are in marked contrast with what Arabian society had ordained for his fellow Meccans. The established facts of his life have been subjected to much less variance of interpretation than those of preceding prophets. This is due to the circumspection of available sources. He was born about 571 A.D., the posthumous son of 'Abdullah and Aminah. On his father's side he descended from the impoverished house of Hashim, adjudged by the Quraysh the noblest of the dominant aristocracy; on his mother's, from the Najjar branch of Khazraj, a major tribe of Yathrib, his adoptive city. His grandfather, 'Abd-al-Muttalib, formerly the custodian of the Kacbah and one time the virtual head of the Meccan commonwealth, took charge of his upbringing upon the death of his mother when Muhammad was only six years old. When the grandfather died, the care of the child was entrusted to his paternal uncle Abu-Talib. Most of his youth was evidently uneventful as the lack of biographical information on Muhammad's early life suggests. The most important landmark in his youth prior to the prophetic call is his marriage to Khadijah, a wealthy Qurayshite widow who was impressed by Muhammad's personality and virtues when he served as a factor in her caravan trade with Syria. He was twenty-five at the time and she fifteen years his senior. The marriage lasted over fifteen years. During this period Muhammad would have no additional woman for a wife, an unusual disposition for the times when polygamy was widely practiced by his fellow Arabs. Yet these were the years that afforded him the happiness which escaped him, as an orphaned youth. GA_googleFillSlot("IC1.0_Articles_250.250"); GA_googleCreateDomIframe("google_ads_div_IC1.0_Articles_250.250_ad_container" ,"IC1.0_Articles_250.250"); Khadijah bore him two sons, who died in infancy, and four daughters. Two of the daughters married the future third and fourth caliphs of Islam. His daughter Fatimah married his first cousin 'Ali, the son of Abu-Talib, whom he had taken under his wing and raised as an act of gratitude when Abu-Talib, Muhammad's uncle, died. The mission of Muhammad began after a careful period of soul-searching and spiritual reassessment lasting over fifteen years. When the call to prophecy came at last, there was no turning back. He hesitated but he did not fail to respond. Muhammad was a mature man of forty when he received the first revelation. It came to him as he was contemplating in a cave on Mt. Hira', above Mecca, to which he habitually withdrew. The injustices permeating all levels of Meccan society in his days undoubtedly weighed heavily on his mind and caused him much anguish. The wealthy lorded it over the poor; the helpless were at the mercy of the strong; greed and selfishness ruled the day; infanticide was widely practiced by Bedouins who lacked adequate means of sustenance, and there were numerous other evils prevailing on all levels of Arabian society that had the effect of widening the gulf between the privileged aristocracy and the deprived multitudes of Mecca. With such considerations preying on his mind, Muhammad found himself confronted by a twofold crisis: spiritual and social. In his early life he had understood only too well what poverty accompanied by orphanage meant. Now he had time to do something about both. It is important to note here that Muhammad's preaching of monotheism and of social reform went hand in hand. Indeed, no other message is so thoroughly underscored in the revelations received from Allah with so much stress on equal treatment and social justice. To Muhammad these constituted a vital concomitant of worship. The revelations of the one and only God enjoin consistently the exercise of mercy and benevolence as the necessary adjuncts of belief in Him. This dual role of Muhammad as preacher and reformer is largely evident in his life and career. What he sought was the cohesion of Arabian society through uniform beliefs and a unified faith. He knew this could be accomplished only through the worship of the one God alone and through laws authorized by the sanctity of divine command. With such laws Muhammad would bind the hitherto scattered ends of Arabia. He preached belief in the one God, God of Abraham, Moses, and Jesus, and the brotherhood of all Arabs in Islam, or "submission" to God. To preach such a radical message in Arabia at this time was to be truly daring and, judging by the standards of the day, it was an undertaking fraught with risks and formidable obstacles. Muhammad himself was overwhelmed when he awakened to the awesome realities of the task he was being charged with. "No incipient prophet," said Edward Gibbon, "ever passed through so severe an ordeal as Muhammad." Indeed, as the commandments of Allah became increasingly manifest in the revelations that were descending upon him, Muhammad undertook to show that the whole organization and institutional beliefs of pagan Arabia were not in conformity with the divine will. The voice of Muhammad amidst the strong chorus of opposition was indeed a lone voice. Yet he persistently challenged the moral and social norms governing Arabia, and particularly the values and institutional practices of Mecca, the hub of Arabia, under the powerful leadership of the Qurayshite oligarchy. -


(Excerpted from the book "Islam" - An academic analysis of the life of the Prophet of Islam by Caesar E. Farah. Prof. Farah teaches History at the University of Minnesota and earned his Ph.D from Princeton in 1956.) - See more at: http://www.islamicity.com/articles/Articles.asp?ref=IV0602-2910#sthash.wWuLAaDG.dpuf


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Thanksgiving and Muslim Heritage

 

As American Muslims, should we stand with the Pilgrims or the Indians?

Since Abraham Lincoln issued a proclamation in 1863 in the midst of the Civil War, Americans have celebrated a November Thursday as a day of Thanksgiving and Praise. Since 1970, a Native American group in New England has observed this same day as a National Day of Mourning. They are descendents of the indigenous Wampanoag Indians who encountered the Pilgrims that landed at Plymouth Rock. Each year at Plymouth Rock itself, the group - along with hundreds of allies - mourn the theft of their lands and food by the Pilgrims, and the enslavement and subjugation of their ancestors. At the same time, they also look forward to an America filled with justice and freed of brutality.

So, should American Muslims give thanks and praise the Creator, or should we mourn on this day? We should both give thanks and remember the past. We should stand in earnest compassion with the Pilgrims and in genuine solidarity with the Indians, helping each in their needs. As the Prophet Muhammad, peace and blessings be upon him, said: "A person should help his brother whether he is the oppressor or the oppressed. If he is the oppressor he should prevent him from doing so, for that is his help; and if he is the oppressed he should be helped against oppression."

As Muslims, we should always be thankful and truly grateful for all that we have. Although things could be better, things could also always be much, much worse. We should be mindful of the distance we need to go — as individuals, as a community and as a country. As America marks a Day of Thanksgiving, let American Muslims also commit ourselves to both an unfailing gratitude and to the struggles for racial and economic justice and peace.

Let's make this a day of thanksgiving and remembrance of our heritage as American Muslims. Let's recount the good and the bad, so we can better understand our role in America in these remarkable times.

This Thanksgiving, let's remember the Muslims who arrived in America in the hulls of slave ships after crossing the Middle Passage. After all, Malcolm X did say, "We didn't land on Plymouth Rock; Plymouth Rock landed on us!" Historians estimate that a quarter of African slaves brought to America were Muslim. When Alex Haley traced his Roots, he traced them through Kunte Kinte to a Muslim village in West Africa. Historian Sylviane Diouf has eloquently described this experience in her book "African Muslims Enslaved in the Americas". Let's give thanks for those lifted out of slavery, and for the dignity in struggle of the late Rosa Parks and her generation.

Let's remember the vision of religious pluralism of our Founding Fathers. According to James Hutson, chief of the Library of Congress' Manuscript division, the Founding Fathers - especially Thomas Jefferson & George Washington - "explicitly included Islam in their vision of the future of the republic". Thomas Jefferson was more proud of his effort to pass Virginia's landmark Statute for Establishing Religious Freedom in 1786 than he was of his presidency. (Some say a future president would be similarly more proud of his stint as the manager of baseball team in Texas.) In his Autobiography, Jefferson praised the Virginia Statute's "mantle of protection," which included "the Jew and the Gentile, the Christian and Mahometan, the Hindoo and the Infidel." Let's give thanks for the religious freedoms we enjoy.

Let's remember the hand of friendship extended by the Sultan of Morocco, who made Morocco the first country to recognize the independence of the United States. Isn't it amazing that it is a Muslim land that has that honor? The 1787 Treaty of Friendship and Cooperation between Morocco and the United States stands as the basis for the longest unbroken treaty relationship between the US and any foreign country in the history of the Republic. Let's give thanks for those sincere efforts at peacemaking and bridge building in our time.

Let's remember the great American landmark, the Washington Monument on the Capitol Mall in Washington, DC. It was completed in the 1880s in part with the gift of funds from the Ottoman sultan in Istanbul, who as Caliph was also the figurehead leader of all Muslims. The Sultan's subjects included the populations of today's Middle East hotspots: Iraq, Israel, Jordan, Lebanon, Palestine, Syria, and Saudi Arabia. If you go to the Washington Monument, you can see the Sultan's commemorative plaque inside the Monument, which features a specially commissioned calligraphed poem in the Arabic script for the American people. Let's give thanks for wisdom, foresight, and small kindnesses in our leaders, communities, and families.

Let's remember the first American colonial conquest and occupation in the Muslim world which occurred during the Philippines-American War in the early 20th century, a war in which about 1.4 million Filipinos died. General Pershing accomplished in 10 or so years what the Spanish couldn't in 400 years. Fresh from fighting the Sioux at Wounded Knee, Pershing helped conquer the Muslim Moro peoples of the southern Philippines. The Colt .45 Gun, which was the standard issue handgun of the US Armed Forces until 1985, was invented specifically for the conquest of the Muslim Moro peoples. In one fateful siege, the Battle of Bud Bagsak, American troops killed 2000-3000 Muslim men, women, and children. Let's give thanks for those Muslims and Christians in the Philippines and around the world who are today breaking barriers and working for a new dawn free of oppression, exploitation and hate.

Let's all remember our own shortcomings, and give thanks for the infinite mercy, forgiveness, and love of our Creator.

Let's give thanks. Let's pray and work for a future of peace, justice, and nonviolence.

Mas'ood Cajee, a board member of the Muslim Peace Fellowship, lives in San Joaquin County, California. He is currently researching the stories of Muslim rescuers during the Nazi genocide. He welcomes comments at mcajee@yahoo.com.
 

Zakah: Connecting Humanity

Zakah (Community Wealth Tax). The Muslim contribution to life is open, without limits: he gives of his effort, his mind, his knowledge, his status and his money. The Prophet (peace be on him) said, "Every Muslim must perform a charity." They asked, "Messenger of God, what if a person cannot find anything to give?" He answered, "He should work with his hands to benefit himself and give in charity." "And what if he could not find that?" they asked again. "He should assist an aggrieved person in need." "And what if he could not do that?" "Then he should do good and refrain from evil - that would be his charity." (related by al-Bukhari)

Zakah regulates the wealth contribution in its minimum, making it a religious obligation from which the individual cannot free himself or take concessions, since it is the right of society to be devoted to the benefit of the needy and disabled individuals and classes.

In its proper sense, zakah is a practical manifestation of the brotherhood between the faithful and establishes mutual solidarity between them by the firm bond it creates between rich and poor, in a way that strengthens the individual's sense of relation to the community and the community's awareness of the value of the individual, and that it is strengthened by his strength and weakened by his weakness.

An analysis of zakah in the Islamic system reveals its various functions in a Muslim society:

(a) a religious function: In this respect zakah is a manifestation of the faith that affirms that God is the sole owner of everything in the universe, and what men hold is a trust in their hand over which God made them trustees to discharge it as He has laid down: "Believe in Allah and His Messenger and spend of that over which He made you trustees" (Quran 57:7). It is also an expression of gratitude towards the Bestower Who said: "If you give thanks, I will give you more." (Quran 14:7) In this respect zakah is an act of devotion which, like prayer, brings the believer nearer to his Lord, and being one of the pillars of religion, avoidance of payment is a manifestation of shirk (serving other gods besides God).

(b) an economic function: Its economic function is revealed in many ways: firstly, zakah gives a strong incentive for investing wealth for the benefit of society and makes us refrain from hoarding it. When the amount reaches the taxable minimum and has been possessed for a whole year, zakah falls due on it whether it has been invested or not. Those who do not invest their wealth expose it to continuous reduction of at least 2.5% annually. Gradually it will be removed from their possession to be used for the benefit of society.

Apart from this, zakah is a means of compulsory redistribution of wealth in a way that reduces differences between classes and groups, thus preventing the many social disorders from which Communist and Western societies alike suffer, no less than contemporary Muslim societies that have neglected zakah. Moreover, zakah is a means of establishing justice indirectly. It rectifies whatever wrongs, injustices or means of exploitation in trading and industrial relations that have arisen. This may explain the fact that it is called a "right" rather than "charity", or an act of beneficence. Zakah also facilitates the proper direction of purchasing power in society. It transfers part of the power of consumption, which may be used extravagantly to fulfill a proper function in the lives of those who need it. 

(c) a social function: Zakah makes a fair contribution to social stability. By purging the soul of the rich of selfishness and the soul of the poor of envy and resentment against society, it stops up the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich: it stands on a firmly established right, which, if the rich denied it, would be exacted by force if necessary.

Zakah is not used merely to meet the present needs of the poor and needy, but serves other functions that deeply affect social life. As the Quran laid down, it solves the following problems:

(i) The problem of freedom, by assisting slaves seeking their freedom to attain it (slavery was an established system in the world at the time the Quran was revealed).

(ii) The problem of indebtedness which threatens an individual with bankruptcy, hardship, stress, humiliation or loss of good name, whether caused by the necessities of life or fluctuation in the market resulting in hardship to a good producer or an honest merchant. The Quran allots a portion of the zakah fund to solving such problems of indebtedness - a better solution than any contemporary system of insurance, as it is more positive and more in line with true cooperation and social solidarity.

(iii) The problem of defense and security of Muslim land against external threat and such matters as may be related to struggle in the cause of God.

(iv) The need of those who are away from their home seeking knowledge or a lawful livelihood and have not attained a settled life yet - the Quran devotes a portion of the zakah fund to meeting their need.

All this is contained in the Quranic verse that specifies the items upon which zakah should be expended, and recipients of the fund: "The alms are only for the poor and the needy, and those employed in collecting them, and those whose hearts are to be reconciled, and to free the slaves and the debtors, and for the cause of Allah, and (for) the wayfarer, a duty enjoined by Allah; Allah is All-Knowing, All-Wise." (Quran 9:60)

In its lexical definition zakah means "purity" and "growth", in both of which we can perceive its religious connotations: it purges society of destructive afflictions and causes human and social virtues to grow, leading to sound social relations, peace and stability.

In this light we can understand the position taken by Abu Bakr, the first Khalifa (may God be pleased with him) in the face of the first attempt to suspend payment of zakah by those who refused to pay it. He used the Muslim army to uphold this social right and compelled the recalcitrant faction to pay the community wealth tax, asserting a principle in which he was following the Prophet,  "I swear by God, if they refuse to pay to me even a small piece of robe which they used to pay to the Messenger of God, I would fight them for it." (related by al-Bukhari).
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Maximize the last 10 days of Ramadan

Maximize the last 10 days of Ramadan By: Abdul Malik Mujahid  Laylatul Qadr (the Night of Power) is described in the Quran as, "better than a thousand months" (97:3). Any action done on this night such as reciting the Quran, remembering Allah, etc. is better than acting for one thousand months which do not contain the night of Qadr. Allah's Messenger used to exert himself in devotion during the last ten nights to a greater extent than at any other time." (Muslim). Allah's peace and blessings be upon our beloved Prophet. Aisha, may Allah be pleased with her, related that the Prophet said: Look for Laylatul Qadr on an odd-numbered night during the last ten nights of Ramadan (Bukhari). The Prophet said: "Whoever prays during the night of Qadr with faith and hoping for its reward will have all of his previous sins forgiven." (Bukhari and Muslim recorded from Abu Huraira). Here are some tips of things we can do on the Night of Power and the time before and after it. 1. Take a vacation for Allah.We take a break from our jobs for almost everything in life. Why not this time to focus on worshiping and thanking our Creator. If this is not possible at least take a few days off if you can. This can make it easier to stay awake at night to do extra Ibadah, not having to worry about getting to work the next day. It will also facilitate doing Itikaf. 2. Do I'tikaf.It was a practice of the Prophet to spend the last ten days and nights of Ramadan in the masjid for I'tikaf. Those in I'tikaf stay in the masjid all this time, performing various forms of zikr (the remembrance of Allah), like doing extra Salat, recitation and study of the Quran. They do not go outside the masjid except in case of emergencies, therefore, they sleep in the masjid. Their families or the masjid administration takes care of their food needs. I'tikaf of a shorter period of time, like one night, a day or a couple of days is encouraged as well. 3. Make this special Dua.Aisha, may Allah be pleased with her, said: I asked the Messenger of Allah: 'O Messenger of Allah, if I know what night is the night of Qadr, what should I say during it?' He said: 'Say: O Allah, You are pardoning and You love to pardon, so pardon me.' "(Ahmad, Ibn Majah, and Tirmidhi). The transliteration of this Dua is "Allahumma innaka 'afuwwun tuhibbul 'afwa fa'fu 'annee" 4. Recite the Quran.Perhaps you can choose Surahs or passages from the Quran, which you have heard in Tarawih this past Ramadan to recite. If you attend a class where the recitation of the Quran is taught, this is a great time to put your knowledge into practice. 5. Reflect on the meaning of the Quran.Choose the latest Surah or Surahs you've heard in Tarawih and read their translation and Tafseer. Then think deeply about their meaning and how it affects you on a personal level. 6. Get your sins wiped out.Abu Huraira narrated that the Messenger said: Whoever stands (in prayer) in Laylatul Qadr while nourishing his faith with self-evaluation, expecting reward from Allah, will have all of his previous sins forgiven. [Bukhari and Muslim). Don't just pray using the shorter Surahs that you know. Try to make your prayers longer, deeper and  meaningful. If you are familiar with longer Surahs, read the translation and explanation and then pray reciting these Surahs, carefully reflecting on the meaning while you pray. Even if you are only familiar with the shorter Surahs, read the translation and explanation beforehand, and then pray reflecting on the message of the Surahs. This is a good way to develop the habit of concentration, even in regular prayers, where many of us tend to be fidgety and/or easily distracted. 7. Make a personal Dua list.Ask yourself what you really want from Allah. Make a list of each and everything, no matter how small or how big it is, whether it deals with this world or not. Allah loves to hear from us. Once this list is ready, you can do three things: Ask Allah to give you those things Think about what actions you have taken to get those things Develop a work plan to get those things in future. 8. Evaluate yourself. Ask yourself those questions that need to be asked. Do an evaluation of where you are and where you are going. Let this evaluation lead you to feel happiness for the good you have done and remorse for the bad you have done. This latter feeling should make it easier to seek Allah's sincere forgiveness when making the Dua mentioned in tip number one above. 9. Make long, sincere and deep Duas One of the best times to do this is during the last part of the night. Abu Huraira, may Allah be pleased with him, related that the Prophet said: When the last one-third of the night remains, our Lord, the Glorious One descends towards the heaven of the earth and proclaims: Who is that who supplicates for Me, and I grant his supplication? Who is that who begs Me for anything and I grant it to him? And who is that who seeks My forgiveness, and I forgive him? (Bukhari, Muslim). That means for instance, waking up one hour before Suhoor time to ask Allah for anything and everything you want that is Halal. This can be done using the Duas of the Sunnah, but also Dua in your own language, with sincerity and conviction. 10. Memorize a different Dua every nightThey don't have to be long. They can be just one line. And be sure to know what they mean generally at least, even if you don't know the exact translation in English. You can put them on index cards (or and keep them with you during the day, glancing at them during work, while driving, waiting in line, etc.) Then practice them at night in prayer. 11. Have Iftar with the familyIf you've spent Iftar time on weekdays in your cubicle at work alone with a couple of dates, now is the last few days you'll have this Ramadan to spend with your family. Use it wisely. 12. Take the family to TarawihHave your spouse and kids missed Tarawih most of Ramadan because you weren't there to drive them to the Masjid, which is too far away to walk to? If so, do all of yourselves a favour and bring everyone for Tarawih in these last ten nights. 13. Attend the Dua after the completion of Quran recitationAlmost all Masjids where the Imam aims to finish an entire reading of the Quran in Tarawih prayers in Ramadan will be completing their recitation in these last ten nights. They may try to end on one of the odd nights and read the Dua at the end of a reading of the Quran. Attend this particular night's Tarawih prayer with your family. See if you can attend different Masjids' Tarawih prayers the night they finish reading the Quran. 14. Finish reading a book on the ProphetRead about the Prophet's life, which can increase your love for him and Islam by seeing how much he struggled for Allah's sake. It may inspire you to push yourself even harder during these last ten nights. This community is built on sacrifice. 15. Plan for the next yearOnce you've done a self-evaluation, you can plan on where you want to go, at least in the next 12 months. Laylatul Qadr is a great night to be thinking about this (without taking away from your worship), since you'll Insha Allah, be in a more contemplative state. You may choose to dedicate one night of power for evaluation and one night for planning for the next year. 16. To do list for the Night of PowerMake a to do checklist for each Night of Power. This should define how you would like your night, the one better than a thousand months, to be used. Pick things from this list and define the sequence you would like to do things in. This will help you avoid wasting your time in unproductive chats which common in the festive atmosphere of Masjids at the Night of Power. Imam Abdul Malik Mujahid is founding Chairman of Sound Vision Foundation, the leading producer of educational content on Islam and Muslims. He is also executive producer of the daily Radio Islam talk show on WCEV 1450 AM in Chicago.