The Female Quran Experts Fighting Radical Islam in Morocco

lead_960“The women scholars here are even more important than men.”

Morocco is in a region vulnerable to terrorist recruitment, but it hasn’t had a significant attack on its own soil since 2011, when terrorists bombed a Marrakesh café. Yet ethnic Moroccans have been at the center of ISIS attacks in Europe. The only alleged survivor of the 2015 Paris rampage is a Frenchman of Moroccan origin; his trial began last week. The men behind the Brussels airport and tram bombings that happened months later were also ethnic Moroccans. The suspected driver of the van that mowed down shoppers in Barcelona was Moroccan-born.

Some 1,600 Moroccans are thought to have joined extremist groups, mainly ISIS, since 2012, with some 300 still fighting with ISIS, according to Moroccan Interior Ministry figures. Although these figures are low compared to, say, Tunisia’s—some 7,000 Tunisians joined the group over the same period—the death toll in Europe has brought into focus the need for prevention and Morocco has come to play an outsized role in the debate over how, exactly, young people can be stopped from embracing radical Islam.

It’s one of many countries around the world experimenting with various “countering violent extremism” (CVE) or de-radicalization programs. As Maddy Crowell noted in The Atlantic, “Germany, Britain, and Belgium have developed programs that focus on further integrating radicals into their community. Saudi Arabia, on the other hand, focuses on finding jobs and wives for recruited jihadists.” But programs that reach people once they’ve already been radicalized might come too late. “The most effective kind of rehabilitation and reintegration is the rehab and reintegration that doesn’t have to happen, because the person was afforded an off-ramp before they got to the point of no return,” Nathan Sales, the coordinator for counterterrorism at the U.S. State Department, told me. “What does that look like? It looks like early intervention and not necessarily and maybe not ideally by government officials.”

FULL ARTICLE FROM THE ATLANTIC 

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WHAT MUSLIMS AND THE QURAN SAY ABOUT JESUS, CHRISTMAS AND THE VIRGIN BIRTH

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When people think about Christmas, the first thing that comes to mind probably isn’t the Quran, the central religious text of Islam.

Many people assume that the world’s major monotheistic religions differ greatly. But Islam and Christianity share some very basic ideas about who Jesus was and how he lived. The name Jesus is mentioned at least 25 times in the Quran, and many other references are made to the son of Mary or Christ the messenger of Allah.

Meanwhile, many details about the birth of Jesus match those found in the New Testament. Muslims, for example, believe in the Virgin Birth, and the Quran also calls Jesus the Messiah.

The earliest texts of the New Testament are believed to have been written between 50 and 62 A.D. by Saint Paul. Muslims believe the Quran was revealed by God to Muhammad verbally through the angel Gabriel beginning in 609 A.D.

Similar to the Gospel of Luke, the Quran describes the conversation between the Angel Gabriel and the Virgin Mary, in which Gabriel tells Mary that she will have a child.

“O Mary! Allah gives thee glad tidings of a Word from Him: His name will be Christ Jesus, the son of Mary, held in honor in this world and the Hereafter and of those nearest to Allah,” reads the Quran 3:45.

“Christ Jesus, the son of Mary, was an apostle of Allah,” adds the Quran 4:171.

FULL ARTICLE FROM NEWSWEEK MAGAZINE 

The Muslim Jesus provides common ground for Christianity, Islam

Iraqi man carrying cross and Quran attends Mass  in BaghdadAs the country sits transfixed with one of the strangest, divisive and most unpredictable presidencies in the history of the United States, lost in the madness has been the increase in Islamophobia since Donald Trump was elected president.

Islamophobia, defined as “unfounded hostility towards Muslims and therefore fear or dislike of all or most Muslims” has become frighteningly commonplace in the U.S. and this hatred and misinformation has found fertile soil in the past eight months of the Trump presidency.

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The Council on American-Islamic Relations has documented 451 incidents that stemmed from anti-Muslim bias between April 1 and June 30, 2017, 15 percent of which were acts of violence against Muslims. This represents a 91 percent increase in anti-Muslim hate crimes during that time compared to the same time period in 2016.

These crimes occur in a conducive environment. A Pew Research Center survey in 2017 rated Muslims at 48 degrees, the lowest on a 0-100 “feeling thermometer” out of nine religious groups in the United States, two points lower than atheists. Particularly negative feelings towards Muslims were harbored by Republicans and those who were Republican-leaning.

The irony here is that most Americans really have no idea what is in the Quran, the Muslim equivalent of the Bible, beyond the mostly negative and out of context soundbites they hear on talk radio, cable TV or the internet. They have no idea that the three monotheistic religions that follow the same Abrahamic tradition, namely that Abraham was the first prophet of God, are Judaism, Christianity and yes, the third sibling, Islam.

All three religions were born in the Middle East and are inextricably linked to each another. While Christianity was born from within the Jewish tradition, Islam developed from both Christianity and Judaism. In fact, Islam sees itself as the culmination of the Abrahamic faiths, the final revelation by God in the monotheistic tradition.

The Quran specifically protects Jews and Christians as Peoples of the Book, the “Book” meaning revelations from God to Jews and Christians which gives them a spiritual connection to Islam.

FULL ARTICLE FROM THE NATIONAL CATHOLIC REPORTER 

The Shoe Is On the Other Foot: Pluralism and the Qur’an

lead_960The raging fires of the immigration debates in the U.S. illuminate what Muslim immigrants have known for a long time — America is not and really never has been a melting pot. The ugly rhetoric surrounding the plan for a mosque and community center near Ground Zero, and recent assaults such as those on the Bridgeport, CT mosque in my neighborhood, illustrate well the difficulties Muslims face on a regular basis. Nonetheless, Muslims have actually managed to survive quite well in the West and have even succeeded in persuading many American citizens of the right of Islam to exist as a legitimate partner in the complex balance of religious life in this country.

For many Muslims the shoe is now slipping onto the other foot. The issue is becoming not only whether they and their religion are accepted by other Americans, but whether Islam itself can find a way to live out the pluralism that many are persuaded is at the heart of the Qur’an’s message. Studies now show that while early generations of Muslims tried to honor that pluralism in relation to other religious groups, more exclusivist views came to prevail and communities such as Christians and Jews found themselves increasingly discriminated against by Islam. Exegetes turned from verses of the Qur’an that insist that God willed different religious communities rather than a single one, and emphasized those verses that affirm that the only true religion in the eyes of God is Islam.

Reading Scripture Across Interfaith Lines

This article appeared some time ago in Christian Century.  It offers a suggestion as to how Christians and Muslims and Jews can get together in positive ways to reflect on each other’s sacred texts and the lives that are shaped by them.  Such projects are sorely needed in the current political climate in the West. 

by Jeffrey W. Bailey

Jeffrey W Bailey is a Ph.D. candidate in political theology at the University of Cambridge. This article appeared in The Christian Century, September 5, 2006 pp. 36-42. Copyright by the Christian Century Foundation; used by permission. Current articles and subscriptions information can be found at www.christiancentury.org. This material was prepared for Religion Online by Ted and Winnie Brock.


On a blustery Wednesday evening in central London, about a dozen people from different parts of the city made their way to St. Ethelburga’s Centre for Reconciliation and Peace. They included an attorney from a large London law firm, a political lobbyist, a corporate consultant, a Muslim college chaplain, a university professor, a female rabbi and a research scientist. After pouring cups of coffee, the group began a two-hour discussion marked by moments of intense debate as well as laughter. Conversation veered from economics to the nature of citizenship to London politics.

One might think this was a meeting of a neighborhood council or Chamber of Commerce, except for one thing: in front of each participant were selections from the Hebrew Bible, the New Testament and the Qur’an.

After finishing its discussion of a passage from the Hebrew Bible, the group began focusing on a passage from Matthew’s Gospel in which Jesus instructs his questioners to “render unto Caesar what is Caesar’s.”

“I thought most Christians read this as justification for supporting their government’s policies,” said a Muslim participant, looking up from his text. “I was taught that in my church growing up, actually,” said one woman, a bit sheepishly.

“I wonder if Jesus isn’t saying something a bit more subversive than ‘be a good citizen,”’ suggested a Jewish participant. “Perhaps Jesus is actually making a larger point about an alternative economic system.”

This looks like a Bible study. But St. Ethelburga’s is a public space, not a church or temple, and the participants are Jewish, Christian and Muslim. Profound religious differences emerge over the course of conversation.

But the participants share one important conviction: they believe that the resolution of religiously rooted political tensions will be attained not by avoiding religion in public, but by initiating more and better religious conversations in public.

Participants in this practice, known as scriptural reasoning, are part of a movement that wants to protect religiously plural societies while simultaneously encouraging religious people to enter more deeply into public discourse. Such aims might appear paradoxical to those who were taught that the emergence in the 17th century of secular liberalism, with its privatization of faith, rescued the West from “wars of religion.” Voices on all sides of the religious and political spectrum have begun to recognize — not least because of the increased presence of Islam in Western societies — that a purely secular, liberal approach to public discourse is not sustainable in a world increasingly shaped by religions.

FULL ARTICLE FROM RELIGION ONLINE 

 

 

What’s Missing in Western Classes About Islam

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There has been much misinformation about Islam. Reports in Western media tend to perpetuate stereotypes that Islam is a violent religion and Muslim women are oppressed.

Popular films like American Sniper reduce places like Iraq to dusty war zones, devoid of any culture or history. Fears and anxiety manifest themselves in Islamophobic actions such as burning mosques or even attacking people physically.

At the heart of such fear is ignorance. A December 2015 poll found that a majority of Americans (52 percent) do not understand Islam. In this same poll, 36 percent also said that they wanted to know more about the religion. Interestingly, those under 30 years were 46 percent more likely to have a favorable view of Islam.

These statistics highlight an opportunity for educators. As a scholar of Islamic art and architecture, I am aware that, for the past 20 years, educators have been trying to improve the teaching of Islam – both in high school and college history courses.

The problem, however, is that the teaching of Islam has been limited to its religious practice. Its impact on the arts and culture, particularly in the United States, is seldom discussed.

What teaching of Islam misses

In high school history books, there is little mention of the intertwined histories of Europe, Asia, and Africa in the middle ages and the Renaissance. There is even less mention of the flowering of art, literature, and architecture during this time.