A Muslim Leader Reflects On The Holocaust After Visiting Auschwitz

slide_299138_2489507_freeMuhamed Jusic was quiet throughout much of our journey and we only learned afterwards why. He had his own story to tell. From the Kenyan mall massacre and the Boston Marathon to renewed violence in Iraq, Muslim extremists capture the headlines. Yet between the grim captions, there are other stories and there is hope. We, a Reform Rabbi and an Orthodox Jew, know this firsthand.

We experienced an unprecedented, some even called it an historic trip, that involved 12 influential Muslim imams, professors, and business leaders from around the world. These Muslim leaders agreed to travel with us, some against the opinion of family and friends and with safety concerns back home. Why? Because the trip was to Nazi concentration camps in Germany and Poland and the Holocaust is commonly misunderstood and misused within the Muslim world to foment anti-Semitism and anti-West hate. These leaders felt obligated to bear witness to the truth. They then took home what they saw and condemned anti-Semitism in all forms.

Among them was Muhamed Jusic from Bosnia and Herzegovina, a country with its own atrocities and rise of evil. “I could not stop comparing horrors of Holocaust with my own experience and childhood memories of ‘ethnic cleansing’. It was very hard to put into words all my overwhelming feelings and thoughts while visiting actual places where people became the victims of the biggest atrocity in European history. I feared I might sound pathetic, after all, what could I possibly say that was not said by so many before me? How can I possibly make some sense out of it all when the greatest minds in human history cannot explain to us what happened to humanity? My own story haunted me during trip. But I did not have courage, unlike many of the Holocaust survivors we met, to openly share my story with the others.”


Discovering the places where Christians and Muslims live as neighbors — from ancient times until today.

Historyby Jordan Denari

A few months back, I opened the door of my new apartment in Amman, Jordan to find my new landlady, a mother of four and a grandmother of one, holding a plate of sliced watermelon. “Here,” she said, her headscarf pinned below her chin. “It’s hard for you to buy and carry a whole one yourself, so I cut it up for you.” Later that week, her son knocked on my door, offering a bag of purple grapes he’d picked off the family tree outside.

My blonde hair and American heritage gave away my Christian identity, a fact that bore no special bearing on their generosity. These gifts of fruit were simple but profound signs of welcome from my Muslim neighbors.

That same week in September, just 135 miles north of my new home, local Christians in Maaloula, Syria opened their doors to find hostility from some of their Muslim neighbors. Members of the rebel and extremist al-Nusra Front murdered at least 10 Christians, and the rest of the population fled this historically Christian town as a fierce battle between Syrian loyalist and rebel forces raged.

Reading daily about Muslim-Christian relations in the Middle East while living here on a year-long research grant, I’ve been struck by the contrast between the hospitality I have received and the hostility faced by other Christians in the Middle East. My experiences of Muslims’ generosity doesn’t align with images of violence in the news. Christians and Muslims coexist quite peacefully in Jordan, but in some surrounding states the persecution of Christians is a harsh reality.


Christian, Hindu, Muslim leaders on ways to pass faith wisdom to children

interfaithHUNTSVILLE, Alabama – A Christian, a Muslim and a Hindu walk into a university together. And what happens next, according to community leaders, is no joke – walking together can build a more harmonious, more creative, more inspiring place to live.

“Representatives from Christianity, Islam and Hinduism will clarify their deepest treasures at the heart of the paths they follow and identify the principles and practices that can be used to promote harmonious community,” Broyles said. “Each presentation will pursue harmony by looking at principles and practices that promote unity and generational wisdom that can be passed on to our families and children.”


Nigeria: Christians, Muslims Mark the Birth of Prophet Muhammad Together

christian-and-muslim-leaders-in-nigeriaKaduna — Christians in Kaduna State yesterday joined their Muslim neighbours in a feast to mark the Eid-el-Maulud as hundreds of adherents of both religions gathered at the Conference Hall of the Arewa House.

The event brought together, men, women, the young, old, community leaders, Islamic scholars, community youth leaders and pastors.

There were interactions, eating and drinking in the spirit of oneness. President of the Peace, Revival and Reconciliation Foundation, Pastor Yohanna Buru, who organised the gathering, said the essence was to bring Muslims and Christians together in unity, love and mutual understanding in order to promote peaceful co-existence.

“During the Christmas celebration, I invited my brothers, friends, neighbours and my fellow Muslims, and they came to Sabon Tasha which is considered by most people as a no-go area for Muslims but they came in hundreds, in fact almost a thousand people were present for the celebration. So, I thought it wise to also celebrate the Eid-el- Maulud with my fellow Muslims to mark the birth of Prophet Muhammad (SAW). They showed me love, they believe in Jesus Christ as I believe in Him and as it is said that you do unto others as you want them do unto you, so I decided to celebrate Maulud with the Muslims as a friend and brother,” Buru explained.


The Challenges of Interfaith Dialogue

Pittsburgh Muslim-interfaith relationsThe interfaith movement in the United States is growing. Led by organizations like the Interfaith Youth Core in Chicago, the Pluralism Project at Harvard, and the groundswell movement founded by Ms. Valarie Kaur (to name just a few), more and more Americans are engaging with people of different religious and spiritual identities than themselves. The mainstream media has finally started to pick up on this trend. Major news outlets like theNew York TimesWashington PostPublic Broadcasting Service, and The Huffington Post frequently report on interreligious engagement.

As an American Muslim, I am very excited by these trends and hope to continue promoting interfaith work in 2014. However, as the interfaith movement grows, it is becoming increasingly important to discuss potential challenges of interfaith dialogue and how they can be addressed.

The first challenge is a lack of focus. For any interfaith dialogue to succeed, all parties must be clear on the conversation’s goals. This can help people decide which conversations they should join. For example, if the goal is to discuss complex theological issues, it is necessary to include scripture experts, historians, linguists, and other academics. Lay people and usually younger people may not feel comfortable in these discussions. On the other hand, conversations focused around personal values and experiences would be more appealing to people who do not fit into a defined faith or spiritual category (e.g. agnostics or atheists) or people who are less interested in theology. Academics who want to debate religious minutiae would probably shy away from these discussions. Thus, it is necessary to hold multiple different types of conversations, each geared to a different audience.


Islamic kindergarten: Please speak German

0,,17313899_303,00Friday is a holy day. And Friday is also soup day. Abdulkadir, Efe and Yasmin sit on their little stools and cut several orange peppers into small pieces. The menu for today is pepper-and-carrot soup with homemade bread, which they prepared the day before. Intern Ayse and kindergarten teachers Seyma and Mirela stand at the stove, where they cook broth in several large pots. Twenty-two hungry children, each between three and six years old and representing nine nations, have to be fed later in the day.

Meanwhile, a few other children sit in a playroom upstairs, where they learn Turkish. Their teacher was sent by the consulate and comes once a week to the Islamic kindergarten in Karlsruhe. She has drawn different types of fruit on large pieces of paper, which she holds in the air, asking what they’re called in Turkish. The children are enthusiastic. “Muz,” they call out in unison as the image of a banana is held up. “Elma,” they say when an apple comes next.

Muslimischer Kindergarten Porträt Mesut Palanci

“No preaching and no Koranic verses,” says Mesut Palanci, with his son Salih

Salih stands out in particular. The six-year-old playfully switches between Turkish and German. Other children here can do the same with Arabic and German. Salih’s father, Mesut Palanci, spoke only Turkish with his son until he was three years old. “So that he could speak his native language perfectly,” says Mesut in perfect German.

The 44-year-old is the chairman of the kindergarten’s support association, Halima e.V. He played a major role in the founding of the kindergarten 15 years ago. It was pioneering work at the time and above all, a fight against prejudices and distrust. Before “Halima,” there were only two other kindergartens of its kind in all of Germany. One of them, located in Munich, was shut down a few years ago for allegedly having radical tendencies.


Muslim and Christian accord in the wings?

1297515521748_ORIGINALThe outgoing head of the Organization of Islamic Co-operation (OIC) says some Muslim states should broaden rights for religious minorities.

Ekmeleddin Ihsanoglu, who stepped down on Monday after nine years as secretary general of the 57-country group representing the Islamic world, also said Western countries should do more to combat an increase of prejudice against Muslims there.

Concern among churches worldwide for fellow Christians in the Middle East has risen in recent years as wars and Islamist rebels have killed or driven many from their homes there.

The Jeddah-based OIC’s religious diplomacy was long focused on a fruitless effort to have the United Nations pass a global ban on insults to Islam. The fate of Christian minorities in Muslim countries rarely figured in its declarations.

“I have no doubt that there is room for religious freedom improvements in some parts of the Muslim world with regard to allowing non-Muslims to have access to their religious facilities or construction of such facilities,” Ihsanoglu wrote in response to questions by e-mail from Reuters.

Christians in the Middle East frequently complain of restrictions or bans on churches there and their leaders, alarmed by the rise of hardline Islamists in the wake of Arab Spring uprisings, have tried to emphasize their long histories in the region and have urged their communities not to leave.

At his Dec. 13 Vatican meeting with Pope Francis, Ihsanoglu said he stressed the need for “greater efforts from OIC member states to foster respect for religious pluralism and cultural diversity and to counter the spread of bigotry and prejudice”


Egypt’s Christian minority rally behind charter

622x350AZIYAH, Egypt (AP) — Hymns echoing from the new church in this village in Egypt’s southern heartland could be heard well after sundown, a reminder of the jubilant mood as Aziyah’s Christian residents voted on a new constitution.

Outside in the dusty streets, volunteers hurriedly arranged for buses to transport voters to polling stations before they closed on Wednesday night. In past elections, Islamists used fear or intimidation to stop Christians from voting against them.

This time around, Aziyah’s Christians faced no obstacles on their way to the ballot box.

“I cast my ballot as I pleased. I am not afraid of anybody,” said Heba Girgis, a Christian resident of the nearby village of Sanabu, who said she was harassed and prevented from casting a vote against the 2012 Islamist-backed constitution. “Last time I wanted to say no. I waited in line for two hours before the judge closed the station.”

“This time we said ‘yes’ and our opinion matters,” Girgis added as she walked home with a friend after casting her vote. “This is for our children, for all those who died and suffered. Our word now carries weight.”


Sex in Islam: It’s Role and Purpose

reading the magazineby Syed Mumtaz Ali & Rabia Mills

In answer to a question about sex being only for procreation in Islam . . . 

In the Islamic faith, the first and the foremost and the most reliable and highest form of religious law for faithful Muslims is contained within the holy Qur’an. The Prophetic Traditions (also known as Hadith, which are the sayings and doings and tacit approval of things said or done in the presence of the Prophet Muhammad, (p.b.u.h.)(1) are a second source of law. With that said, we hope the following reply will answer your question.

According to Islam, procreation is not the sole and only purpose of marriage. While procreation is a primary purpose, companionship and enjoyment of the spouse along with avoidance of unlawful or sinful relationships are also secondary purposes. These secondary purposes play their own important roles in the Islamic teachings which govern sexual relations. In other words, although procreation is definitely an aim, it is not an exclusive aim. Procreation is the major purpose, but nonetheless enjoyment and other purposes also play significant roles in married life as evidenced by the Islamic teachings which relate to sexual relations.


Can a Good Christian Be a Good American?


An email has been making the rounds for the last few years.  It is entitled “Can A Good Muslim Be A Good American” and insinuates that the answer is no.  It appears to be gaining a new life and turned up on the Stop the ACLU site today.

Dr. Abdulaziz Sachedina answered the questions raised in this email from the perspective of an American Muslim

Can a devout Muslim be an American patriot and a loyal citizen? Consider this:

Theologically, no. Because his allegiance is to Allah, the moon god of Arabia.

In the Qur’an, we read that the earth in its entirety belongs to God, and humans can settle anywhere as long as they do not encroach on the rights of others to that piece of land where they will settle. As such, wherever Muslims live, they have the responsibility to defend the community and take care of the environment and other related matters for the good of all. “Patriotism”, in the sense of “love for a place where one lives and has a home and family” is part of one’s faith in Islam. Hence, “loyalty” and “patriotism” to one’s country of residence is an obligation that stems from one’s faith commitment. “Allegiance” to God means allegiance to the betterment of this earth and its inhabitants without the extremes of negative nationalism and patriotism.

Scripturally, no. Because his allegiance is to the five pillars of Islam and the Quran (Koran). Geographically, no. Because his allegiance is to Mecca, to which he turns in prayer five times a day.

In Islam there is no concept of Promised Land to which one day all Muslims must return before the Final Days. There is no allegiance to any part of the earth, not even to Mecca. Allegiance is only to God, the Creator and Sustainer of the Universe. No Muslim has “allegiance” to the Five Pillars. The Five Pillars are nothing more than the means to show one’s obedience to God. Mecca is important simply because it has one of the holiest places of worship – mosques – built by Prophet Abraham and his son Ismael. No Muslim ever dreams of returning to Mecca for permanent residence. There is always a desire to visit and to worship God in the sanctuary.