Modern Islam and the West

Khurram Hussain, associate professor of religion studies, takes a human-centered approach to reimagine where modern Islam belongs in the West. 

According to Gallup, 52% of Americans agree the West does not respect Muslim societies, and studies show negative public opinion of Muslims continues to increase in the United States. Can Islam be compatible with the West? Are we paying attention to the fundamental humanity that people share? These are questions that prompted Khurram Hussain, associate professor of religion studies and director of Lehigh’s Humanities Center, to write The Muslim Speaks, published by Zed Books. 

Hussain takes a human-centered approach in his research and finds modern Islam and the West intertwined in more ways than one. With nearly 2 billion Muslims in the world with different experiences and views, Hussain sees Islam as an integral extension of the West and not an isolated identity or concern. 

An interdisciplinary background, Hussain’s research involves subjects and scholars from areas such as religion studies, international relations, philosophy and sociology. 

History has shown that sharing different cultural, ethical and philosophical perspectives is how the modern world started, and the movement of the modern mind comes from a certain kind of curiosity, says Hussain. In this work, he expands on the importance of recognizing the way humans change and evolve, and not reducing society to a stagnant, “perfect culture.” 

Identifying the way the West talks about Islam through themes of freedom talk, culture talk, and reason talk, Hussain makes an appeal to “let the Muslim speak,” and listen to different perspectives, with the goal of generating new ideas. 

The point isn’t to support or reject Islam, says Hussain, but to build community between Muslims and the West. Hussain stresses the importance of figuring out the parameters of our common existence–something that is easier said than done, he adds. 

FULL ARTICLE FROM LEHIGH UNIVERSITY BLOG

Allah Demands Religious Pluralism – OpEd

By Rabbi Allen S. Maller

Under the patronage of King Hamad bin Isa Al Khalifa, Bahrain Dialogue Forum “East and West for Human Coexistence” was launched today with the participation of many representatives of religions from different countries. Pope Francis is also bringing his message of dialogue with the Muslim world to the kingdom of Bahrain for the next few days. 

At the same time Christians and Jews need to learn that the Qur’an is a major supporter of Religious Pluralism as being God’s will.

Since all monotheistic scriptures come from the one and only God, we should view other scriptures as potentially enriching our understanding and appreciation of our own scripture. But in the middle ages almost all readers thought of revelation as a zero sum sport like tennis rather than a multiple win co-operative sport like mountain climbing. 

In a zero sum game any value or true spiritual insight I grant to another scripture somehow diminishes my own. This was the result of the influence of Greek philosophy’s emphasis on the logic of the excluded middle. Something is either true or it is false. There is no other option. If two propositions contradicted one another, one or both of them must be false. 

This would mean that if my religion is true, yours must be false. In modern terms, light could not be both a particle and a wave at the same time. Yet we now know that light is indeed both a particle and a wave at the same time.

This medieval situation did not improved much in modern times. In the last two centuries university academics have written many studies of comparative religion which they claim are objective and not distorted by their religious beliefs. 

Unfortunately, academics who treat other religions academically usually do not believe that other scriptures are actually Divinely inspired. Indeed, many academics do not believe that even their own sacred scriptures are Divinely inspired. 

They use the same kinds of explanation to understand a revealed religion that they would use to explain secular history and literature. As a rabbi I follow a different model, one I learned from prophet Muhammad. 

For example, the Mishnah (an early third century compilation of the oral Torah, states, “Adam was created as an individual to teach you that anyone who destroys a single soul, Scripture imputes it to him as if he destroyed the whole world.” (Mishnah Sanhedrin 4:5) And the Qur’an states,”one who kills a human being, unless it be for murder or for spreading mischief in the land, would be as if he slew the whole people, and if any one saved a life, it would be as if he saved the life of the whole people” (Qur’an 5:32) 

Academics explain the similarity of the two statements by assuming that since the Jewish statement is several centuries earlier than the Qur’an, Muhammad must have heard it from a Rabbi or other educated Jew in Medina. 

But I believe Muhammad is a prophet of God who confirms the Torah of prophet Moses. Muhammad has no need to learn this statement from another human being. Academics might reply that the statement is not found in the written Torah; it appears in the oral Torah written by the Rabbis in the Mishnah more than 1000 years after Moses. 

FULL ARTICLE FROM EURASIAREVIEW

Prophetic Respect for Christians and Jews Inspired by the Prophet’s Manners

The teachings of the Prophet instilled in Muslims the notion that they should treat Christians and Jews well, respect them and to maintain good relations with them. The protests by Muslims against depictions of Prophet Muhammad (peace be upon him), as misguided as they were, have given rise to perhaps an equal amount of righteous Western outpouring, concern, and even rage regarding Islam and the values of Muslims.

The tradition of depicting Prophet Muhammad in a bad light, however, is not a new one. It is well-known that the some people have had a long and entrenched tradition of promoting false and distasteful images of the Prophet of Islam, even by the most scholarly of their authorities.

What is not well-known to them is the Islamic respect regarding other religions and how Islam seeks to establish good relations with other traditions through a profound respect and understanding of the knowledge and major authorities of other people.

The following, two examples that reflect the Prophet’s rational and tolerant approach to other religions and their founders will be discussed.

Moses, Peace Be upon Him

Muslims believe that Prophet Moses (peace be upon him) occupies a unique status amongst the Prophets (peace be upon all of them), for he was the only Prophet who, miraculously and directly, spoke with God Almighty. In addition, Moses is the single most-mentioned Prophet by name in the Quran (136 times).

One incident illustrates the respect and honor that Prophet Muhammad had for Moses. It is related that a Muslim and a Jew quarreled. When the Jew praised Moses over Muhammad (peace be upon them both), the Muslim insulted the Jew. The Jew complained to the Prophet (peace be upon him) who replied:

“Do not confer on me superiority over Moses, for people will be struck unconscious of the day Resurrection and I will be the first to regain consciousness. And behold! There I will see Moses holding one of the pillars of Allah’s Throne. I will wonder whether he has become conscious before me or he has been exempted because of the unconsciousness he experienced on Mount Sinai.” (Al-Bukhari, 2411)

FULL ARTICLE FROM ISLAMONLINE.NET

What is the Islamic New Year—and how is it celebrated?

The arrival of a new crescent moon heralds the beginning of a sacred month—and a period of mourning and reflection for many Muslims.

When the new crescent moon appears on July 28, 2022, Muslims around the world will celebrate the beginning of the Islamic New Year, also called the Arabic or Hijrī New Year. For many Muslims, Muharram, the sacred month that kicks off each new year, is a time of mourning and reflection.

Here’s an introduction to the holiday—what you need to know about its origins, how it’s observed around the world, and why it occurs in the middle of July.

Origins of the lunar calendar

The Islamic New Year takes place during the first month of the Hijrī, or Muslim lunar calendar. Though majority-Islamic countries are governed by the solar Gregorian calendar, the lunar calendar is used to calculate the dates of religious feasts and important observances such as the Hajj pilgrimage. Because the Hijrī relies on the movements of the moon, the Muslim calendar has just 354 or 355 days, making it about 11 days shorter than the solar Gregorian calendar with 365 days (366 in leap years).

Umar I, the second Muslim caliph, instituted the calendar in 639 C.E. as part of a broader attempt to standardize and organize Islamic life and traditions—and possibly so the calendar would stand apart from those used by other religions.

In the late 19th or early 20th century Iran, Shia Muslims mourn the death of Husayn ibn Ali, the grandson of the Prophet Muhammed who was killed at the Battle of Karbala in 680 C.E.PURCHASE GIFT OF LEONA SOUDAVAR IN MEMORY OF AHMAD SOUDAVAR, BRIDGEMAN IMAGES

FULL ARTICLE FROM NATIONAL GEOGRAPHIC

Islam, Muslims, and the Secular State in Singapore

The city-state offers a good example of how Islam can flourish in the context of a secular state.

As a philosophy, secularism seeks to interpret life based solely on principles derived from the material world. As a political system, secularism is commonly defined as the separation of religion from the state. Arguably, this is diametrically opposed to Islam,  which maintains that religion regulates and instructs all aspects of a person’s life.

However, on a practical level, secularism does not necessarily mean the complete exclusion of religion from the public life of a society. Instead, it will be more productive to discuss secularism as it is actually understood and experienced by different societies, each in its own unique context.

Certainly, due to Islam’s outlook as a way of life, minority Muslims are bound to experience a number of challenges with regards to their relations with the secular state. In this respect, where and how should they get their religious guidance from? In return, what is the nature of the existing secular system? Some states limit the role of religion in its affairs, due to historical reasons. In other states, religion is recognized and valued within a more accommodative secular state.

In this respect, how does Singapore measure up?

Singapore is a young secular state where religion is not accorded any effective role or position in the political administration of the state. Yet, it provides people with the right to follow any religion or not to follow any. Hence, the state acknowledges the importance of religion to Singaporean society, while asserting its responsibility to maintain neutrality in the matters of religion.

FULL ARTICLE FROM THE DIPLOMAT

Environmental Protection in Islam

Islam is keen to protect the environment with all its components by creating a complete conception of life and its system and what it requires of  development according to fixed rules that do not change with the change of time and place. This is what gives Islamic environmental principles the status of validity that achieves happiness and prosperity for its members in this world and the hereafter. Islamic principles of the environment is not a fantasy nor a myth from the myths of the Greeks and Romans, but rather it is part of instinct which God has put in humans, a sincere approach to the creator, the one who created everything. The Almighty said: {So be steadfast in faith in all uprightness ˹O Prophet˺—the natural Way of Allah which He has instilled in ˹all˺ people. Let there be no change in this creation of Allah. That is the Straight Way, but most people do not know.} Ar-Rum verse 30. Nature, including the resources that Allah has gifted to His servants, such as water, soil, sun, and air, is the responsibility of man in this society to preserve -if possible- these natural resources that Allah Almighty has brought forth. However, modern civilization, despite its undeniable services and achievements, has had a negative impact on the human body, from work-related injuries to environmental pollution.

FULL ARTICLE FROM ISLAMONLINE.NET

Will Islam soon be the world’s largest religion?

Tehran Museum of Contemporary Art in Tehran, Iran

A Pew Research poll predicts that, based on current trends, the number of Muslims worldwide will be nearly equal to the number of Christians by 2050. In conversations, you might hear this statement as proof that Islam is growing and other religions (such as Christianity) are quickly declining. But such a conclusion is misleading and does not take into consideration a number of realities happening throughout the Muslim world.

Research reveals the cultural tendencies in Muslim families, not the attractiveness of Islam itself, explains the demographic surge. The growing number of Muslims is not primarily caused by conversion but is due instead to Muslim families producing more children. The higher relative birthrate occurs for various social and religious reasons, including the fact that, in most Muslim-dominant societies, women have few opportunities outside the home.

Of course, some converts are choosing Islam—but we should acknowledge recent research demonstrating that conversion works in two directions.

Consider the Muslim population in the United States. In January 2018, a Pew Research study declared that the number of converts to Islam almost equaled the number who abandoned the faith. Thus, there was virtually no net growth at all. This study also found that about 25 percent of adult Muslims raised in the United States no longer identified as Muslims.

What about the Arab world, especially the heartland of Islam? What are the patterns there?

On June 24, 2019, The Guardian reported a study—conducted by a Princeton University-based research group—that suggested Arab Muslims are quitting Islam in unprecedented numbers. The study compares the numbers of “non-religious” people between roughly 2014 and 2019. The numbers went from 11 percent to 18 percent.

Such a statistic is stunning because the Arab world is the stronghold of Islam. This study occurred during the rise of ISIS when militant Islamist groups were committing atrocities. Many Muslims, it appears, questioned their former beliefs. If more Muslims felt comfortable answering the study’s questions openly, the numbers might be even greater.

FULL ARTICLE FROM WORLD

‘Islam’ is not in crisis, liberalism is

When the world is facing unprecedented poverty, violence and environmental collapse, it astonishes that one could suggest that Muslims or “Islam” are uniquely in crisis.

Last month, French President Emmanuel Macron declared in an address to the nation that “Islam is a religion that is in crisis today all over the world”. In the same speech, he unveiled a political programme for strengthening laïcité, France’s unique iteration of secularism that stringently restricts religion in the public sphere. Since then, a brutal decapitation of a schoolteacher, the vicious stabbing of two Muslim women and diplomatic spats have reignited global anxieties about the entanglement between Islam and laïcité.

Much has been written about France’s weaponisation of laïcité to discriminate against Muslims and on the history of French liberalism as a rationale for the brutal colonisation of millions of peoples across Asia and Africa – what it called its “mission civilisatrice” (civilising mission). This violence is as much part of French history as its revolutionary triad of liberté, égalité, and fraternité (liberty, equality and fraternity).KEEP

It is only the latter, however, that is ever mentioned as France’s contribution to modernity. There is seldom a reckoning with the dark underbelly of liberalism, and the unparalleled violence that was, and continues to be, meted out to its historic Others. But Muslims – having borne the brunt of French (and other) colonialism, imperialism and racist violence – know it all too well. Indeed, for many, Macron’s call for an “Islam of the Enlightenment” is viewed as the latest development in that history.

FULL ARTICLE FROM AL JAZEERA

How modernity and globalization influenced the message and expansion of Islam

In order to understand how cultural and societal changes influence any religion, we must first know the definition of religion. Religion is a relation with God which human beings regard as sacred, divine,  spiritual, holy and worthy of  respect. It consists of the ways to deal with different concerns of human life. Religious influences are rooted  in all aspects of human life. Religions evolve  and change with time. Religions consist of  ideas, values, practices and stories that are embedded in culture and are not separable. It is not possible to understand a religion without its cultural dimensions How Islam has adapted cultural and societal changes as it has spread throughout the globe is an interesting and complex phenomenon.

Islam traveled in many ways through different regions. The history of Islam is full  of events  that led to Islam’s spread across the globe. Sometimes it was transferred through military conquests, it was also carried through trade caravans that travelled over vast distances or through the missionaries. When  Islamic ideas came into contact with  new societies, they evolved in unique ways and took on diverse forms. That’s why these societies have multiple different interpretations of Islam. The spread of Islam across different regions involved some prominent factors such as inter-marriages, trade, influencers etc . Spreading of Islam is a complex phenomenon and to say that it travelled merely through sword is not justified. Muslim culture developed from the ninth century to the  twelfth century, and crystallized into what we currently know as Islam. The military expansion of the early centuries facilitated the spread of Islam in name only and it was later that Islam spread in true meaning, as a  number of citizens started converting to Islam. Expansion  of Islamic culture was carried out by missionaries and  political convoys, it also expanded through trade. Group of travelers (caravans) used camels to transport goods and themselves across different regions, they played the most important role in the spread of Islam. These caravans helped in expanding Islamic civilization and culture by connecting different provinces (with the Islamic empires) which were far apart. Merchants carried out trades across different regions. These trades were equally influential in expanding culture and created a sense of multiculturalism or internationalism. These new cultural relationships led to the transfer of technology, science and other forms of culture. This was the start of globalization. But at that time it was just known by multiple names like multiculturalism or internationalism. Cultural globalization is a multidimensional process which leads to different impacts and consequences and makes possible the coexistence of  different values with Islamic symbols , values and discourses. Islamic culture does not consist of  merely a group of  a combination of rituals rather it is a complete way of life prescribed by the Quran.

“The human history is the graveyard of great cultures that the disastrous end of them has been due to this matter that they couldn’t present a planned, rational and volitional reaction against the challenges.”  -Erich Fromm

FULL ARTICLE FROM MODERN DIPLOMACY (EU)

Fact check: Joe Biden quote on teaching Islam in schools needs more context

Posts on social media make the claim that U.S. presidential candidate Joe Biden wants “Islam to be taught in our schools”, suggesting this would be at the expense of teaching Christianity. This claim is misleading and misrepresents Biden’s remarks.

One example of the claim, shared over 154,000 times since July 23 is visible  here  . Other examples are visible  here  and  here  . 

On July 20, 2020 Biden sought support from Muslim Americans during an online event hosted by Emgage Action, a membership organization mobilizing around issues affecting American Muslims ( here  ,  emgageaction.org/about-us/  ). 

Speaking virtually before the Million Muslims Vote Summit, Biden said, “I wish we taught more in our schools about the Islamic faith.” He added: “I wish we talked about all the great confessional faiths. It’s one of the great confessional faiths.” 

Biden specified that, from a theological standpoint, “what we don’t realize is that we all come from the same root here, in terms of our fundamental basic beliefs.” ( here ) 

During his remarks, Biden did not imply substituting the teachings of one religion over another but encouraged learning broadly about the “confessional faiths”, or faiths usually associated with a formal statement of doctrinal belief, including different denominations of Christianity and Judaism.  

Biden is a Roman Catholic who for years has written and spoken publicly about his faith ( here ). Most recently, Biden has leaned into his religious commitments, emphasizing his faith during the presidential election and the Democratic National Convention this past week ( here ). 

FULL ARTICLE FROM REUTERS