TruthBook Religious News Blog

The growing controversy over military chaplains using the armed forces to spread the Word.
By Kathryn Joyce | Newsweek Web Exclusive
Jun 19, 2009

Ever since former president George W. Bush referred to the war on terror as a “crusade” in the days after the September 11 attacks, many have charged that the United States was conducting a holy war, pitting a Christian America against the Muslim world. That perception grew as prominent military leaders such as Lt. Gen. William Boykin described the wars in evangelical terms, casting the U.S. military as the "army of God." Although President Obama addressed the Muslim world this month in an attempt to undo the Bush administration's legacy of militant Christian rhetoric that often antagonized Muslim countries, several recent stories have framed the issue as a wider problem of an evangelical military culture that sees spreading Christianity as part of its mission.

A May article in Harper’s by Jeff Sharlet illustrated a military engaged in an internal battle over religious practice. Then came news about former Defense secretary Donald Rumsfeld’s Scripture-themed briefings to President Bush that paired war scenes with Bible verses. (In an e-mail published on Politico, Rumsfeld aide Keith Urbahn denied that the former Defense secretary had created or even seen many of the briefings.) Later in May, Al-Jazeera broadcast clips filmed in 2008 showing stacks of Bibles translated into Pashto and Dari at the U.S. air base in Bagram and featuring the chief of U.S. military chaplains in Afghanistan, Lt. Col. Gary Hensley, telling soldiers to “hunt people for Jesus.”

In the aftermath of that report, the Pentagon responded that it had confiscated and destroyed the Bibles and said there was no effort to convert Afghans. But while the military dismissed the Bagram Bibles as an isolated incident, a civil-rights watchdog group, Military Religious Freedom Foundation (MRFF), says this is not the case. According to the group's president, Mikey Weinstein, a cadre of 40 U.S. chaplains took part in a 2003 project to distribute 2.4 million Arabic-language Bibles in Iraq. This would be a serious violation of U.S. military Central Command's General Order Number One forbidding active-duty troops from trying to convert people to any religion. A Defense Department spokeswoman, in an e-mail to NEWSWEEK, denies any knowledge of this project.

The Bible initiative was handled by former Army chaplain Jim Ammerman, the 83-year-old founder of the Chaplaincy of Full Gospel Churches (CFGC), an organization in charge of endorsing 270 chaplains and chaplain candidates for the armed services. Ammerman worked with an evangelical group based in Arkansas, the International Missions Network Center, to distribute the Bibles through the efforts of his 40 active-duty chaplains in Iraq. A 2003 newsletter for the group said of the effort, "The goal is to establish a wedge for the kingdom of God in the Middle East, directly affecting the Islamic world."

J. E. Wadkins, vice president of student life at Ecclesia College who oversees the International Missions Network Center, says they have worked with Ammerman for 20 years and reached out to him as part of their "Bibles for the Nations" mission. He estimates that in the end, between 100,000 and 500,000 Arabic Bibles were distributed in under one year, beginning not long after Saddam Hussein's ouster. "It was a really early effort there," says Wadkins, "when things first opened up."

The effort is an example of what critics call a growing culture of militarized Christianity in the armed forces. It is influenced in part by changes in outlook among the various branches' 2,900 chaplains, who are sworn to serve all soldiers, regardless of religion, with a respectful, religiously pluralistic approach. However, with an estimated two thirds of all current chaplains affiliated with evangelical and Pentecostal denominations, which often prioritize conversion and evangelizing, and a marked decline in chaplains from Catholic and mainstream Protestant churches, this ideal is suffering. Historian Anne C. Loveland attributes the shift to the Vietnam War, when many liberal churches opposed to the war supplied fewer chaplains, creating a vacuum filled by conservative churches. This imbalance was exacerbated by regulation revisions in the 1980s that helped create hundreds of new "endorsing agencies" that brought a flood of evangelical chaplains into the military and by the simple fact that evangelical and Pentecostal churches are the fastest-growing in the U.S.

Please click on "external source" for the complete article.

Labels: Bible, CFGC, chaplains, Christian, Kathryn Joyce, Muslims, US Army

Permalink | Link to External Source Article

Saturday, June 13, 2009

A Muslim woman’s songs call for peace

ISTANBUL - When the US invaded Iraq, Habibe wanted to be a human shield, but her family kept her from sacrificing herself. Instead, she took off her black chador, donned a white one and set her protest to music.

A Muslim woman’s songs call for peace For Habibe, a young Muslim woman, Pope Benedict XVI’s statement that "Islam is a warrior religion" was the last straw. She took off her black chador and donned a snow-white one, symbolizing peace, and hit the road to tell the world that her faith was not one of war.

Born in Medina, Habibe, 33, had been ready to give up her life as a human shield when the United States invaded Iraq in 2003. Though her family just barely prevented this young woman from sacrificing himself, she was determined to not stay silent about what she saw happening.

As a covered Muslim woman whose voice was forbidden by her religion, Habibe’s singing has been controversial, but she never gave up. She started working under the leadership of famous composer Taner Demiralp and performed nine different songs that call for friendship and peace in the world, including "Talea’l Bedr-u Aleyna" (Welcome, Dear Mohammed), one of the most-loved chants of the Muslim world, in Arabic, Hebrew, Persian and English. Habibe prepared her first music video for the techno track "No War." The video, which includes verses of peace from the Koran and the Old Testament of the Bible, is already on airing on the MTV music channel and its Web site, www.mtv.com.

Labels: Bible, Habibe, Islam, Koran, music, Muslims, peace

Permalink | Link to External Source Article

Sunday, June 07, 2009

Obama's Challenge to the Muslim World

by Feisal Abdul Rauf

The historic significance of President Obama's speech to the Muslim world in Cairo cannot be overstated. Never before has an American president spoken to the global Muslim community. His speech marked a major shift in American foreign policy. Obama directly enlisted a religion to build global peace and to resolve the Palestinian-Israeli conflict, end nuclear proliferation and stop terrorism.

In just a few sentences he demolished the phony theory of the "Clash of Civilizations," which insists that Islam and the West must always be in conflict. Instead, he declared the United States is not at war with Islam and outlined a plan for how the conflict can be resolved.

Perhaps most important, he put religion at the core of the peacemaking process. For too long, Americans had come to fear Islam as an intolerant, violent religion. Obama cited examples from the Quran that belied those stereotypes. He emphasized the core similarities among Judaism, Christianity and Islam.

"Islam is not part of the problem in combating violent extremism," he said. "It is an important part of promoting peace."

Please click on "external source" for the complete article

Labels: Feisal Abdul Rauf, Islam, Muslims, peacemaking, President Obama, religion

Permalink | Link to External Source Article

Friday, March 27, 2009

Survey: Millions of Non-Christian Iraqis Watch Christian TV

By Ethan Cole
Christian Post Reporter
Sun, Mar. 22 2009

A new survey found that about 5.3 million Iraqis, or about 19 percent of the population, watch the Christian satellite programs on SAT-7, the ministry reported Friday.

As Iraq’s tiny Christian community numbers less than 600,000, it is safe to say that most of SAT-7’s viewers are Muslims. According to the CIA World Factbook, 97 percent of Iraq’s population is Muslim (Shia 60-65 percent, Sunni 32-37 percent).

Data collected in the recent nationwide study conducted by Intermedia, an independent audience research firm, found that 97 percent of Iraqis have access to satellite television, and 18.8 percent watch SAT-7. The study also found that 2.6 million are watching on a regular daily or weekly basis.

SAT-7 is a Christian television ministry created by and for the people of the Middle East and North Africa. Its mission is to make Christ’s message of hope available to every home in the Middle East.

Each week, between nine and ten million people tune into the network, whose programs are broadcasted in three languages – Arabic, Farsi and Turkish.

The study by Intermedia found that SAT-7 is only 1.7 percentage points behind BBC Arabic in the number of people aware of the channel.

In addition to effective use of funds, SAT-7 says it is also glad that it can provide desperately needed support to the struggling Christian community in Iraq.

“Iraqi Christians have really suffered in recent years and many have fled the country,” says David Harder, SAT-7’s communications manager. “Iraqis often call and text us asking for prayer. Fortunately, through our programs, SAT-7’s Arabic producers and hosts can show God’s love and offer encouragement.”

Though SAT-7 has for years been aware of its impact in Iraq from the responses they receive, the recent study has confirmed to the ministry just how far they are reaching.

Established in November 1995, SAT-7 aired its first broadcast in May 1996. Aside from strengthening believers, the satellite TV ministry has been working to present a more accurate image of Christianity in the Arab world, where people often associate Christians with negative images from the Western world.

Labels: Christian TV, Christianity, Ethan Cole, Intermedia, Iraqis, Muslims, SAT-7, satellite TV

Permalink | Link to External Source Article

Friday, February 27, 2009

Milk & Honey: Part II

Kosher and halal foods submit to nostalgia and reinvention

By: A Qasimi 02/25/2009

"Milk and Honey: Part I" is also available at this site - please click on "external source" to access this, and the first of the series.

“O, for a morsel of food free from wrongdoing [in the eyes of God] and from the favor of any creature!”—Sufi Imam Sari Al-Saqati (circa AD 850)

“Naturally the girls do not get any pork or shellfish,” begins Santa Fe Chef John Connell. Connell is on the board of directors for Creativity for Peace, a local program that brings young women from Palestine and Israel together at a summer camp in New Mexico to promote awareness, acceptance and reconciliation. Connell first became involved as the camp cook in 2003. “The first year I was involved, they requested lasagna often. They are not big on creamy dressings and Western cheese or milk products, but labne (kefir cheese) is a staple in the fridge.”

Childhood memories of visits to the US revolve around a trusty backbone of kosher products we were never without in our Muslim household: kosher hot dogs and Hydrox cookies instead of ballpark franks and Oreos (in the ’80s, the white fillings of the latter were still made with lard). My first Shabbat, observed in college, was a vegan meal cooked in earnest by an assortment of young hopefuls, all part of a burgeoning on-campus group called Jews in the Woods. I was charmed by their idealism and their folk music, but the gluten-free piroshkies? Not so much. I stopped for a cheeseburger and an ice-cream float on the way home.

Local chef, caterer and radio personality Stacy Pearl ...shares tales of a dynamic upbringing with resolute glee, saying, “My dad was raised strict Orthodox in a Hungarian Jewish family on the Lower East Side of Manhattan. He remained kosher until his days in the Air Force during WWII; although the Army supplied kosher rations for all the Brooklyn Jewish boys, he discovered bacon, and the rest is history.”

Is there a Muslim cuisine? No, but unlike Jews, Muslims do not share the perception of a common culture forged by religion, and thus there has never been a distinct Islamic cuisine, per se. What Muslims do share is a common theme of etiquette and regard toward handling and consumption: always eating with the right hand, taking only from the circumference of the bowl and never blowing on hot food, for starters.

Santa Fe chef Joel Coleman, who claims he cannot live without pork, shares that his best memories are simple ones, and that they really started happening after he became a chef. “My favorite may have been a fresh loaf of challah made by my friend Matt. Another would be the best latkes ever, made by a chef in Vermont and served with beautiful lox and maple syrup crème fraîche.”

...the laws of Dhabiha halal and kashruth share a number of similarities. Though the methods and protocols for slaughter are similar, and both religions prohibit eating meat killed any other way, kosher laws are exhaustively specific beyond the scope of halal. And though halal-certified products are not considered kosher, the question of whether or not Muslims can use kashruth standards as a replacement for halal’s remains, like nearly everything when it comes to spirituality: entirely discretionary.

Labels: A Qasimi, cuisine, food, Jews, Muslims

Permalink | Link to External Source Article

Thursday, February 26, 2009

Survey: Few Evangelical Leaders Had Contact with Muslims

By Jennifer Riley
Christian Post Reporter
Thu, Feb. 19 2009

A surprisingly small portion of evangelical leaders in America have had contact with Muslims in the past year, a new survey revealed.

Only 33 percent of leaders on the board of the National Association of Evangelicals, the nation’s largest evangelical body, said they have had a serious conversation with a Muslim in the past year, according to the February issue of the NAE’s Evangelical Leaders Survey.

An even a smaller number, 27 percent, of the evangelical respondents said they live or work near a mosque.

The vast majority have had no close contact with an Islamic institution (73 percent) or individual Muslims (67 percent).

According to the CIA World Factbook, Muslims make up 0.6 percent of the U.S. population. In comparison, Protestant Christians account for 51.3 percent of the population in America.

Among those that reported having serious discussions with Muslims, some indicated that the talks were through formal interfaith dialogues, professional ministry or international travel rather than personal friendships.

Some evangelical leaders, however, reported positive personal interactions with their Muslim neighbors.

An evangelical leader from Minneapolis said he lives within blocks of two mosques. He shared that during Easter he had discussions with a “kind, hard working young [Muslim] family man” about the two religions’ beliefs concerning the crucifixion, death and resurrection of Jesus Christ.

Another evangelical leader, from a Hispanic church in California, recalled that a Muslim meeting place in his neighborhood was vandalized last year. Members of his church had helped clean up the meeting place and had sent them an offering.

The NAE survey questioned 100 members of the NAE board of directors that includes heads of evangelical denominations with about 45,000 local churches, executives of para-church organizations and colleges. The NAE claims to represent over 50 denominations and about 30 million constituents.

Labels: evangelicals, interfaith, Jennifer Riley, Muslims

Permalink | Link to External Source Article

Friday, February 06, 2009

Religion now more divisive than race, says public

AT least four out of 10 Muslims do not believe that communities should be forced to integrate in Britain, according to a new poll.

It also found that religion has become a more divisive issue than race.

The survey for the Government's Equalities and Human Rights Commission revealed that more than half of the public believe it is likely that the UK will have a non-white prime minister within 20 years.

However, the black and Afro-Caribbean community, 56 per cent of which believe that the failings of the 1999 police inquiry into the murder of black teenager Stephen Lawrence in south-east London in 1993 would still be repeated today, retain some reservations about progress in race relations.

But a greater number of people in all communities apart from Muslims believe that Britain has become more racially tolerant.

Commission chairman Trevor Phillips said: "It is heartening to recognise that here in Britain we have a sophisticated sense of our own identity and an appreciation and interest in difference.

"But we can't be complacent. The survey points to emerging religious divisions.

"And as we mark a darker moment in our own history, the 10th anniversary of the inquiry into the murder of Stephen Lawrence, it is clear the police still have work to do to convince our ethnic-minority communities they deserve their trust."

Labels: Britain, Equalities and Human Rights Commission, Muslims, race, religion

Permalink | Link to External Source Article

Friday, January 30, 2009

Sufi rising

January 25, 2009

For years, the Islamic revival has seemed to be a story of ever-growing fundamentalism and political extremism, but around the world, Sufi orders are rapidly gaining strength -- in Turkey and Syria, Uzbekistan and Indonesia. Sufism is also growing quickly in Iran, as younger Muslims seek a liberal and liberating kind of spirituality utterly different from anything the ayatollahs can provide. In 1979, Iran had 100,000 Sufis; today, there may be 5 million.

Globally, the movement represents a close parallel to the explosive worldwide growth of charismatic and Pentecostal styles within Christianity. Both practice a passionate style of religion, and both have demography on their side. The Sufi revival is most obvious in the African and Asian lands that have some of the world's highest birth rates. Although the Sufi revival has its impact in many Muslim countries, the North African story is particularly important for Europe and the West because of the influence of migrants. As Morocco and Senegal spawn new forms of Sufi devotion, for example, these spread to African communities in Europe, and find expression in youth culture and hip hop, even in Sufi rap.

Always, these movements speak the language of peace, hope, and reconciliation, and condemn extremism. These are the Muslim voices that can compete with the calls to jihad and terror.

Labels: charismatics, Christianity, Iran, Muslims, passion, religion, Sufism

Permalink | Link to External Source Article

Wednesday, January 14, 2009

A vaccine against terrorism - inter-faith harmony (Comment)

By M. Rajaque Rahman

One thing for which the world would like to forget 2008 is the rise of fanaticism and religious terrorism. Though the world has lived with terror for years, it became more pronounced in 2008 with acts of terror linked to religion or belief system. The perpetrators of the Mumbai carnage targeted Jews for their faith.

It's a tragedy that religion, which has been the source of superior virtues such as honesty, love, compassion, justice and peace, is being used as a motivation to spread terror and kill innocents. Though motives and reasons vary from attack to attack, religious terrorism runs on the fuel derived from a misplaced belief that "my way is the only way" and it's God's ordained duty to take up arms against those who have gone astray.

What can prevent fanaticism and religious terrorism in the New Year? Fortunately, there is light at the end of the tunnel as religious leaders are coming out against terrorism and pushing for inter-faith harmony.

In November, over 6,000 Muslim clerics gathered in Hyderabad to denounce religious terrorism and tell the world that there is no place for extremism in Islam. Earlier, the orthodox Islamic seminary Darul Uloom at Deoband issued a fatwa against terrorism. More importantly, leaders from other religions were roped in for the Hyderabad meeting of the Jamiat Ulema-e-Hind. A positive signal to unitedly fight terrorism is being sent to the larger community.

Taking the call for inter-faith harmony a step further, Sri Sri Ravi Shankar of Art of Living, who was chief guest at the gathering of the most influential body of Muslim clerics in India, offered to work with them to isolate fanatical elements abetting terrorism.

A month later, over 500 imams and rabbis gathered in far away Paris for the 3rd World Congress of Imams and Rabbis for Peace where they searched for ways to resolve differences between Islam and Judaism, the main cause of violence and conflict in the Middle East.

These events may not immediately make religious fanatics desist from doing what they are doing in the name of religion. Yet they represent a serious attempt to find an alternative solution to religious terrorism.

While religion seeks to bring uniformity in a multi-faceted world, the goal of spirituality is to celebrate the diversity. To save the world from this pitfall of religion, the time has come to spiritualise religion.

One of the most notable aspects of contemporary spirituality has been its accent on educating people to a proper understanding of religion.

This is vital as the wrong understanding of the verses of scripture has caused upheaval and is used to justify narrow-mindedness. Religious terror arises when someone reduces his or her identity to a single affiliation based on a religion and a sense of victimisation.

The events of the last few years have shown that stringent laws and rules of society can go only so far in containing fanaticism in a society that loses spiritual values. The approach of offering spirituality as the only sensible response to terrorism addresses the problem at its roots.

Terrorism stems from wrong ideas and the struggle against it should be fought on the level of ideas. It's essential that people's consciences against terror are enlisted as a vital arsenal in the fight against it. For this, a mass spiritual awakening is imperative.

Spirituality nourishes the human values of compassion, love, caring, sharing and acceptance and honours the values found in all religions. This explains why spiritually-evolved people have never been at odds.

The time has come for people of all faiths to unite against terror and educate people against misinterpretation and misuse of religion. This can happen only when people are made to realise that God loves variety and diversity and that many different schools of thought exist in this world. This can happen only when people remember that truth is multi-dimensional.

Labels: interfaith, M. Rajaque Rahman, Muslims, religion, terrorism

Permalink | Link to External Source Article

Friday, November 07, 2008

Catholics, Muslims Affirm Shared Mission

Say Religion a Source of Harmony, Not Conflict

VATICAN CITY, NOV. 6, 2008 (Zenit.org).- Catholics and Muslims agree that youth must be formed in their own religious traditions and correctly educated about other religions, to give witness to transcendent values in a secular society.
The recently established Catholic-Muslim Forum affirmed this in a joint declaration released today, the result of their first seminar, which began Tuesday. The forum is comprised of 29 members of each religion and was formed by the Pontifical Council for Interreligious Dialogue and representatives of the 138 Muslim leaders who sent an open letter to Benedict XVI and other Christian leaders in October 2007.

The theme of the three-day seminar was "Love of God, Love of Neighbor," with a specific focus on two areas: "Theological and Spiritual Foundations" and "Human Dignity and Mutual Respect."

The final statement of the forum reflected many points of similarity between the two creeds as well as resolutions for positive action to build solidarity and peace between the two.

Foundation of love

The forum recognized the specific focus of Christian love: "The source and example of love of God and neighbor is the love of Christ for his Father, for humanity and for each person. God is Love and God so loved the world that he gave his only Son so that whoever believes in him shall not perish but have eternal life. God's love is placed in the human heart through the Holy Spirit. It is God who first loves us thereby enabling us to love him in return."

They continued with a summary of how love for one's neighbor in word and deed follows necessarily from the Christian's love for God. This love imitates Christ's sacrificial love, and includes every human person, even enemies.

Turning to the Muslim perspective on love, the declaration affirmed: "Love is a timeless transcendent power which guides and transforms human mutual regard. This love, as indicated by the holy and beloved Prophet Muhammad, is prior to the human love for the one true God. […] God's loving compassion for humanity is even greater than that of a mother for her child; it therefore exists before and independently of the human response to the One who is 'The Loving,'"

In regard to love of neighbor, the statement added some Muslim beliefs similar to those of Christians: "Those that believe, and do good works, the Merciful shall engender love among them. […] Not one of you has faith until he loves for his neighbor what he loves for himself."

Given these common foundations of love for God and neighbor, participants in the seminar recognized the gift of human life and the need to protect it. They asserted the belief that human dignity is based on each person's creation "by a loving God out of love." Thus every person deserves recognition of "his or her identity and freedom by individuals, communities and governments, supported by civil legislation that assures equal rights and full citizenship."

The declaration acknowledged God's creation of human personas as male and female, and noted the commitment of the forum to ensure "that human dignity and respect are extended on an equal basis to both men and women."

Religious differences

Members of the forum wrote that love of neighbor includes respect for each person's choices regarding religion. They affirmed that religious minorities are to be respected and that sacred figures, symbols and places should not be ridiculed.

They acknowledged: "As Catholic and Muslim believers, we are aware of the summons and imperative to bear witness to the transcendent dimension of life, through a spirituality nourished by prayer, in a world which is becoming more and more secularized and materialistic. […]

"We are convinced that Catholics and Muslims have the duty to provide a sound education in human, civic, religious and moral values for their respective members and to promote accurate information about each other's religions."

A source of peace

Seminar participants recognized that plurality in God's creation is a richness and should not be a source of conflict. They professed the belief that "Catholics and Muslims are called to be instruments of love and harmony among believers, and for humanity as a whole, renouncing any oppression, aggressive violence and terrorism, especially that committed in the name of religion, and upholding the principle of justice for all."

They challenged individuals from any religion to come together to help the needy, and to work toward upstanding financial systems that will consider the needs of the poor and relieve individual or national suffering.

Forward looking

The joint declaration recorded the conviction that young people are the future of the religious communities as well as societies. It asserted the necessity of forming youth, in their own religions as well as in the understanding of other cultures and religions.

The statement closed with a plan to hold a second seminar in two years, in a Muslim-majority country. Benedict XVI received the members of the forum in an audience, and participants ended the seminar by expressing gratitude to God for the fruitful dialogue among them.

Labels: Catholic, Catholic-Muslim Forum, Christianity, Jesus, love, Muslims, peace, Vatican

Permalink | Link to External Source Article

Monday, November 03, 2008

Muslims In America

Powell's remarks solace for many
By LINDSAY WISE
Oct. 25, 2008

On the TV screen, former Secretary of State Colin Powell was telling host Tom Brokaw he was disturbed that some Republicans have been spreading rumors that Barack Obama is a Muslim.

"Well, the correct answer is, he is not a Muslim," Powell said. "He's a Christian. He's always been a Christian. But the really right answer is, what if he is? Is there something wrong with being a Muslim in this country? The answer's no. That's not America."

...Powell's remarks seemed like a tonic for a presidential campaign that has often made them feel marginalized and vilified.

A humiliating feeling

From e-mail campaigns spreading false rumors that Obama is a secret Muslim to Republicans invoking Obama's middle name, Hussein, at rallies to cast doubt on his faith and background, Muslims resent the implication that their faith makes them unpatriotic or even dangerous.

Obama has clarified repeatedly that he is not a Muslim, but he has not denounced the prejudice behind the rumors, as Powell did last week.

Neither campaign has visited a single mosque on the campaign trail.

Recent studies by the Pew Research Center found that 35 percent of Americans have a negative view of Muslims and about half think that Islam is more likely than other religions to encourage violence.

The reality is that Muslim Americans are diverse, middle class, and mostly mainstream in their outlook, values and attitudes, according to a national survey published by Pew last year. In fact, Muslims tend to be much more conservative than the rest of the American public on hot-button social issues, such as prayer in schools, gay marriage and abortion, the survey reported.

And that's why Powell's remarks came as such a pleasant surprise.

As Obama shot ahead of McCain in the polls over the past few weeks, the media started buzzing about a possible "Bradley effect" — coined for 1982 California gubernatorial candidate Tom Bradley, who is black, and led in the polls until election day but lost. Analysts theorized that voters weren't honest with pollsters about their support for a black candidate.

In the 2000 presidential election, Muslims supported Republican George W. Bush over Democrat Al Gore, 42 percent to 31 percent, according to a Zogby International poll.

Three years after the Sept. 11 terrorist attacks, however, Muslim support shifted decisively toward the Democratic Party. Only 7 percent of Muslims said they planned to vote for Bush for president in 2004, compared to 68 percent who backed Democrat John Kerry, Zogby reported.

This year, in Texas, the Muslim American Republican Caucus decided not to endorse the Republican nominee for president for the first time since the organization was formed in 2000. The caucus will still support Republicans in all local and congressional contests.

Board Member Farha Ahmed said the decision not to endorse McCain was based on several conferences with his national campaign in which the caucus asked officials to address Muslim voters' concerns about the war on terror, civil rights and anti-Muslim rhetoric attributed to McCain, his campaign and other GOP supporters.

In time, the idea of a Muslim becoming president of the United States might no longer seem so outrageous, said Ruth Nasrullah, the 47-year-old manager of an Islamic bookstore in Willis.

Labels: Barack Obama, Colin Powell, Lindsay Wise, Muslims, politics

Permalink | Link to External Source Article

Monday, September 29, 2008

Faiths unite for peace

by Millie Willis

Most of the news we hear out of the Middle East usually describes the violence among Israelis, Palestinians and Muslims. We seldom hear about, and often are unaware of, the heroic efforts among those citizens who are saying "Enough!" and are creating numerous interfaith groups working together to bring peace to the Middle East.

The Jerusalem Peacemakers is one of those groups. It is a network of independent interfaith peacemakers. Their purpose is to inform others about their work; encourage peace and healing in the Holy Land; nurture forgiveness, justice and collaboration, so that all people in the Holy Land may build a new future.

The Peacemakers are increasing in numbers, and include Christians, Muslims, Jews and Palestinians, men, women and children of all ages throughout the Holy Land.

On Sept. 7, we were invited to hear two representatives from the Jerusalem Peacemakers at an Interfaith Forum, held at the Antrim Chapel at Roanoke College. They were brought here by Sam Rasoul, a candidate for Congress and a member of the local Valley Character Interfaith Committee.

Rasoul introduced the two guest speakers to a sparse audience and moderated the forum. Eliyahu McLean and Ghassan Manasra represented the Jerusalem Peacemakers. Their topic was "Reclaiming Religion as a Source for Peace: Tools for Peacemakers in Judaism and Islam."

We learned that McLean was born in California and 10 years ago moved to Israel. He lives in Jerusalem and his faith is Judaism. He is active in Israeli-Palestinian dialogue in Nablus and Eilat. Until 2003, he was director of the Israel Chapter of the Peacemaker Community, Mevakshei Shalom, which serves as an umbrella for many projects integrating spirituality and reconciliation efforts.

Manasra is a Sufi Muslim. He is the director of Anwar il-Salaam, a Muslim peace and dialogue center based in Nazareth under the guidance of his father, Sufi sheikh Abdul Salaam Manasra. His father serves as the head of the Qadiri Sufi order in the Holy Land. He is currently running a project that brings together Jewish and Muslim high school principals and educators for study and training in religious sources for peace.

This year, Ghassan Manasra was awarded a Fulbright Scholarship to Catholic University in Washington, D.C.

They told their stories of their struggles and successes of meeting together with rabbis, sheikhs and priests and the many citizens from these areas of unrest. The Jerusalem Peacemakers' efforts to bring peace include interfaith camps and meetings where they try to understand each other and build respect through interfaith dialogue. Some Jewish, Palestinian and Muslim women leaders are working with their counterparts to initiate various movements, i.e. The Women's Partnership for Peace in the Middle East, Women's Interfaith Encounter Association and Culture of Peace Educational Program for schoolchildren.

These efforts are reminiscent of the heroism in the biblical battle story of David and Goliath. They are all working against great odds and with no support from their own governments.

The forum was uplifting, hopeful and educational. It is reassuring to learn that individual of different faiths are working together for peace in their part of the world. My appreciation to Rasoul for his great effort in bringing these two Jerusalem Peacemakers to Roanoke.

Labels: Christianity, Holy Land, interfaith, Jerusalem Peacemakers, Judaism, Millie Willis, Muslims, Palestinians

Permalink | Link to External Source Article

Tuesday, September 02, 2008

Survey Finds Most Muslims Upbeat on Globalization

By Michael Bowman
Washington
28 August 2008

Bowman report - Download (MP3) audio clip
Bowman report - Listen (MP3) audio clip

A survey conducted in predominantly Muslim nations shows an overall embrace of globalization, trade, and integration into the world economy. From Washington, VOA's Michael Bowman reports.

Conducted by the U.S.-headquartered group, WorldPublicOpinion.org, the poll surveyed the opinions of more than 5,000 people in Egypt, Turkey, Azerbaijan, Iran, Indonesia, the Palestinian territories, and Muslim areas of Nigeria.

"All of the Muslim countries we polled in, a majority or at least a plurality said that they thought that globalization, defined as the increasing connections of our economy with others around the world, is mostly good for their country," said WorldPublicOpinion.org director Steven Kull. "Egypt and the Muslim population of Nigeria - in those countries 8-in-10 said [globalization] is mostly good."

Overall, the poll found 63 percent of Muslims rating globalization favorably, with 59 percent viewing trade as beneficial.

When reservations about globalization were expressed, respondents did not focus on how the Muslim faith might be affected by growing international ties. Rather, the survey found Muslims concerned about the impact of globalization on the environment and job security.

Kull noted that these views are hardly unique to Muslims.

"The patterns we found here [in the survey] are no different than the patterns around the world. These sentiments are quite common," he said.

Kull added that the survey results dispel some common perceptions about Muslims.

"Many people assume that people in the Muslim world are uncomfortable with the notion of globalization, that they are afraid of the outside world undermining their culture," said Kull. "It is often interpreted that the negative feelings that the people in the Muslim world express toward the West are derived from as kind of separatist impulse, a desire to not integrate with the larger world. And while there clearly are negative feelings towards the West, it does not lead them to ultimately want to be separate."

The poll was conducted with the assistance of academic institutions in the countries surveyed.

Labels: globalization, Michael Bowman, Muslims, world trade, WorldPublicOpinion.org

Permalink | Link to External Source Article

Thursday, June 12, 2008

Set Free By Truth

2008 May/June 2008

Ayaan Hirsi Ali is the controversial author of Infidel, her improbable but true autobiography. A Somali-born Muslim woman, she became a member of the Dutch Parliament. As the title of her book implies, after growing up in a world that condones the physical abuse of women, practices honor killing, female genital mutilation, and often marries women against their will, she ends up rejecting Islam as inherently oppressive to women. As a result, she is living under the constant threat of death. An associate, Theo van Gogh, who helped her do an art film to protest against the victimization of women in Islam, was brutally murdered and a note threatening Hirsi Ali was pinned to his dying chest with a knife.

Infidel contends for the idea that took so long for the Christian West to learn: even heretics and skeptics must be given political freedom of speech. A religious community may not be able to tolerate their dissension, but with the freedom to function and speak freely in society their challenge can even benefit the religious community they oppose by stimulating dialogue. If all disagreement is squashed, spiritual growth is impossible. Ayaan Hirsi Ali is against the politically correct manners that forbid the criticism of religious ideas. Sociologists in the West have often advocated a benign (and condescending) view of religion that equates all religious ideas as equally valid. The postmodern idea that all religions are the same not only belieshat can be seen and observed but also implicitly reduces all religious ideas to nonsense. Religious ideas are only equally valid if they are meaningless. To the extent that religious ideas provide the impetus for all kinds of public behavior, they are fair game for public challenge.

Infidel not only contains a challenge for Muslims, but for Christians as well. There is a need for dialogue between church and state and a compelling interest in the state to see that the weak are not made the innocent victims of religion. Pedophilia and the abuse of women should not be tolerated in a civilized society and are legitimate causes for state interference no matter what the religious justification. Policies that demand reasonable behavior of all, regardless of religious affiliation, will benefit all societies, even those that might initially resist on religious grounds.

Hirsi Ali feels that the lack of freedom and the political oppression in Muslim countries are a direct result of their view of the Koran. With the primary virtue being “submission” (the translation of Islam) and instilled with fears of hellish torment, believers are ripe for manipulation. She points out that many of the terrorists are not the marginalized poor, but Islamic professionals and members of privileged classes, such as Bin-Laden himself. Whatever the truth is in this matter, it opens up the strong possibility that the promotion of democracy in Muslim countries will not succeed unless they are willing to open up religious dialogue. The hyperdefensive attitude that dissenters must be killed or silenced speaks poorly to the strength of the core idea, whether that idea is political or religious. Coercion in the realm of religion leads to either hypocrisy or fanaticism. The very nature of human spirituality demands the freedom of choice. Conscience cannot be coerced. It is not an accident that the First Amendment protects both freedom of religion and freedom of speech. One is impossible without the other.

Like political speech, religious speech must include the right to criticize and debate. Otherwise, there is no protection against manipulative demagogues and false ideas leading to intellectual and spiritual bondage. Jesus gives us an example of true dialogue in the New Testament by frequently entering into religious debates. He knows that religious ideas have importance. He accuses some of the religious leaders of His day of binding up “heavy loads and [placing] them on men’s shoulders” while “they themselves are not willing to lift a finger to move them” (Matthew 23:4).* He proclaimed: “The truth will set you free” (John 8:32).

Religious disputes are dangerous only when taken out of the context of civil tolerance. “Love your enemies,” and “pray for those who persecute you” (Matthew 5:44) provide a wonderful foundation for civil discourse on religious ideas that can allow for debate. These principles provide a moral foundation for seeing that disagreement does not become a license for hatred and violence. This is why all religious debate has to take place in the context of peace. “Blessed are the peacemakers” (Matthew 5:9) provides a necessary preparation for the uncoerced conscience that is necessary for all true conversion. Jesus’ statement that “[His] kingdom is not of this world” (John 8:36) provides the foundation for the culture within and apart from the state that is the essence of the kingdom of god on earth. The secular state, with guarantees of religious freedom, is the ideal environment to provide for the free exchange of religious ideas and to guarantee that intimidation will not be a part of conversion.

Labels: Ayaan Hirsi Ali, Infidel, Muslims, religious freedom, william McCall

Permalink | Link to External Source Article

Monday, June 09, 2008

African American Muslim Women are a Rare Gift

Given our unique perspective on history, we are prepared to engage in struggles for social justice both within the Muslim community as well as for all Americans, and indeed, every global citizen, says Aisha al-Adawiya.

New York - African American Muslim women are a rare gift in that we have a unique perspective on what it means to be Muslim in the United States. Our historical references as women are specifically honed and readily available to address issues of oppression and struggle for liberation as well as opportunity and success.

We have experience communicating with those different from us in faith and culture; we have the stamina needed for a sustained struggle in the interest of social justice. Our lives are intertwined with those who oppress and those who seek to liberate.

Most of us were not raised by Muslim parents; we grew up in predominantly Christian households and were schooled in ethics, community service and self-reliance. But we were looking for a new spirituality. We wanted a new way of life that would speak to our current existence while taking into consideration our exigent past. Islam was the answer.

When we adopted Islam, the teachings that were already ingrained in us – such as the respect of parents and elders, responsibility to family, kin and neighbours, a strong work ethic and commitment to self-improvement – became even more pronounced. Our new religion provided us with a structure for the lessons we'd been taught throughout our lives.

We continue to be nourished by the daily practice of Islam. We lay claim to the strong women who surrounded the Prophet Muhammad, such as his wife Khadija, as our role models. They forged a clear path for us since they were among the first Muslims and, like us, had embraced Islam while living in a predominantly non-Muslim society.

Many Muslim women struggle against cultural oppression within their societies. But while immigrant Muslim women struggle as new minorities in the dominant culture, the African American Muslim woman has a knack for understanding the terrain that must be scaled due to our historical knowledge of how oppression manifests itself.

We carry the scars of centuries of enslavement and the residual effects that persist to this day. We have lost – and continue to lose – our children and loved ones to pernicious institutional racism manifested through policies of abuse and neglect, such as economic deprivation, criminalisation of our youth, substandard health care, and inferior education. Based on these experiences, we can offer lessons learned to Muslim immigrants struggling to realise the promises America makes to new arrivals. At the country's doorstep, Ellis Island, we say to them, "Give me your tired, your poor huddled masses yearning to be free".

Many of us have come to feel that Islam has been a vehicle of empowerment for African Americans, and African American women specifically. We can thus speak concretely about the vast potential the religion offers not only to women, but all humanity, in the realm of personal spirituality, community, equality and justice.

Given our unique perspective on history, we are prepared to engage in struggles for social justice both within the Muslim community as well as for all Americans, and indeed, every global citizen. But we cannot call for constructive change in the larger society and not address the social ills within our own ranks.

Issues such as honour killings and domestic violence must be addressed and resolved. We must help break down the cultural barriers that prevent all Muslim women from seeking education, attending mosque, and participating in Islamic organisations and civic projects. Failing to do so would be in direct contradiction to the examples of those very women we have taken as our mentors.

At the same time, we also seek opportunities to build coalitions with others across racial, religious, ethnic and socio-economic lines to bring about equality, equity and harmony not only for ourselves but also our neighbours. The historical experiences of African Americans, combined with those of Muslim women, have taught us the value of collective effort for peace and social justice.

Aisha H.L. al-Adawiya is the founder and executive director of Women in Islam, Inc., an organisation of Muslim women that focuses on human rights and social justice. This article is written for the Common Ground News Service and can be accessed at GCNews.

Labels: African-Americans, Aisha H.L. al-Adawiya, culture, faith, Muslims, women

Permalink | Link to External Source Article

Monday, May 12, 2008

Catholic-Muslim conference concludes

Participants agreed that to develop critical thinking skills, students must know about religions in a balanced way, neither emphasizing negative features nor promoting the religion in a devotional style more appropriate to a mosque or church setting.

Saturday, May 10, 2008
By Spero News

The Mid-Atlantic Muslim Catholic Dialogue met on April 23-24 in Washington DC and looked at inter-religious education in the United States.

The meeting, which was convened by the Islamic Circle of North America (ICNA) and Catholic representatives of the United States Conference of Catholic Bishops’ (USCCB) Committee on Ecumenical and Interreligious Affairs, explored teaching about different religions in private and public institutions. Discussion was guided by the experiences of the Institute on Religion and Civic Values, represented by Shabbir Mansuri and Munir Shaikh.

The discussion follows upon a meeting in 2007 where Safaa Zarzour described the development of a Muslim-Catholic educational exchange by the Council of Islamic Societies of Greater Chicago and the Archdiocese of Chicago. Zarzour chaired a panel of Muslim representatives at the April 23-24 meeting.

Mansuri, Shaikh and Zarzour noted there already is consensus on the need to educate about world religions in public schools, thanks to the work of the First Amendment Center in Washington DC. Discussion at the April meeting focused on the many audiences for inter-religious education: seminarians, university students, school teachers, public and religious school children.

Sandra Keating PhD related the discussion to theological and pedagogical principles. From a pedagogical perspective participants looked at effective ways to educate about other religions, and said the most effective approach should not only provide basic information but also draw attention to the spiritual values of a religion. They said maintaining a positive tone in curriculum content can help correct a bias against religion that exists in some educational and political environments.

Participants also agreed that to develop critical thinking skills students need to know the story of religions in a balanced way, neither emphasizing negative features nor promoting the religion in a devotional style more appropriate to a mosque or church setting. Participants also noted that sensitivity in how one communicates and works with other traditions should be part of any program and stressed particular attention to the training of religious leaders and school teachers for all school systems.

Rev. Gregory Fairbanks presented a curriculum for ecumenical and inter-religious training required by Catholic seminaries and recommended for clergy and lay leaders. He cited documents of the Second Vatican Council and other more recent church documents. He highlighted U.S. pastoral concerns, including inter-religious marriages, social justice cooperation or tensions, and educating non-Catholic children in parochial schools.

Imam Ahmed Nezar Kobeisy offered reflections on the training of imams for U.S. mosques. He highlighted efforts, such as psychological and marriage counseling, that would not be so urgently required of imams in majority-Muslim countries.

In other remarks, Bishop Dennis Madden, co-chair, recalled the recent visit of Pope Benedict XVI. He reminded participants of the pope’s call to achieve what the pope called the "truth of peace" while maintaining "a clear exposition of our respective religious tenets."

The next meeting of this round will be in May, 2009, and focus on “Developing a Strategic Plan on Interreligious Education.” In the coming months, a survey on inter-religious education will be sent to Muslim and Catholic educators.

Labels: Catholic, Mid-Atlantic Muslim Catholic Dialogue, Muslims, religion, Spero News

Permalink | Link to External Source Article

Saturday, May 10, 2008

Muslims on the West

Muslims on the West

The coauthor of a new Gallup analysis of public opinion in the Muslim world said that based on its findings, conflict between Muslims and the West is not inevitable.

"Most Muslims like and admire much about the West, from our democracy to our technology," said Dalia Mogahed, executive director of the Gallup Center for Muslim Studies and coauthor of a new Gallup book, "Who Speaks for Islam? What a Billion Muslims Really Think."

The book, which Mogahed wrote with John L. Esposito, professor of religion and Islamic studies at Georgetown University, is based on 50,000 interviews by Gallup in 40 countries with predominantly Muslim populations or significant Muslim minorities. The interviews were conducted between 2001 and 2007, and the book was published this spring.

Among the findings:

Muslims around the world do not view the West as monolithic.

Muslims are as likely as Americans to reject attacks on civilians as morally unjustified.

Muslims say the West can best improve relations with the Muslim world by respecting Islam.

Labels: Dalia Mogahed, Gallup Poll, Muslims, Rebecca Trounson

Permalink | Link to External Source Article

Sunday, April 27, 2008

Mourchidat - Morocco's female Muslim clerics

26/04/2008

Just inside Rabat's walled medina - with its market stalls selling fake Gucci sunglasses and bzeghir, traditional Moroccan pancakes - stands the Dar al-Hadith al-Hassania, an octagonal building resplendent with bougainvillaea and a fountain. This is the seminary where a revolution is under way. Two hundred student imams sit in long rows in disciplined silence as their tutor, Hussein Ait Said, addresses them. All the students are wearing robes and have a copy of the Koran on their desk, but 50 of them also have handbags and, more surprising still, a pair of white slingbacks is just visible in the fifth row. These are the women who are training to be mourchidat - female priests - the second intake at the seminary.

The mourchidat (meaning 'female guide') first made news in April 2006 when the Moroccan government announced with great fanfare that the first 50 had graduated. Funded by the government, the initiative is part of a wave of liberal reform begun by King Mohammed VI in 2004. 'This is a rare experiment in the Muslim world,' Muhammad Mahfudh, the centre's director, says. The mourchidat will help women with religious questions, with their education and give support in schools and prisons. The long-term hope is that by working face-to-face with the community, they will help foster a more moderate Islam.

In the Dar al-Hadith al-Hassania, the female student priests are taking a morning break. More than 400 women applied for the 50 places. The prerequisites are an exam, an interview and a BA. Candidates are also required to have a life grounded in the Koran, by which is meant memorising it, and an understanding of tajwid, the art of Koranic recital. Men have to know the entire text by heart; women, half of it. Once accepted on the course, students are given a grant of 4,000 dirhams (£360) a month. To rent a room in a shared house, as many students do, costs about a quarter of that. The youngest woman on the course is 22 - 'baby mourchidat!' - the oldest nearly 40. Lessons include Islamic studies, psychology, sociology, computer skills, economy, law and business management, plus three hours of homework a day.

The seminary where the mourchidat are taught is inside Rabat's walled medina
Men and women learn side by side, but only men will be able to lead prayers. Does she mind? 'No, because it is from our religion,' Haddad replies. 'We are not shocked or belittled by this.' How do the men treat you? 'There is distance, manners in our relationship.' Any criticism? 'If there is, they don't say it to our face…' She pauses and smiles, 'so perhaps…'

Women have come a long way since pre-independence days, but Morocco is still a divided society: one where some women are modern, educated and forging ahead in high positions in politics, business, medicine, law - about 25 per cent of professionals are women; yet nearly 70 per cent of women are illiterate (89 per cent in rural areas) compared with 41 per cent of men, according to 1999 government figures.

In some rural areas, a woman who is beaten or abandoned by her husband with no means of livelihood has only one course of action: words 'of spiritual impact' to her husband are written on a piece of paper by the local imam. The woman then keeps the piece of paper, hoping it will somehow change her husband's behaviour.

The idea for the mourchidat was first discussed in 2003, but its roots go back to 1999, when Mohammed VI came to the throne. He promised a new era of openness and democracy after the 38-year repressive dictatorship of his father, Hassan II. First to go was the palace harem - some 40 women. Next was the interior minister, Driss Basri, who had run Hassan's security system for 20 years, and was feared and detested like no other. The king also remodelled himself as a champion of women's rights, approving modifications to the Moudawana, the family code, in 2004, including raising the age of marriage from 15 to 17.

But the landmark event that paved the way for the mourchidat took place in 2003. In a radical break with tradition, the king invited a woman - el Mekkaoui - to give the Ramadan lecture at the royal palace in Rabat, attended by members of the government, high-ranking military officials and foreign ambassadors. It was the first time a woman had even been allowed to enter the room, let alone permitted to speak.

But in Morocco the monarchy has all the power, and the parliament plays a marginal role. The true power is in the hands of the people close to Mohammed VI. And the two other people instrumental in the formation of the mourchidat are senior advisers to the king: Professor Abdelhadi Boutaleb, a well-known Islamic authority; and Ahmed Toufiq, the minister of Islamic affairs. Boutaleb publicly stated his support of women's rights soon after Mohammed VI came to power in late 1999. Islam, he noted at a public meeting of the Woman's Network, a coalition of some 200 volunteer organisations, was a 'message of renewal and reform', and he cited verses that demonstrated that Islam advocated the equality of men and women - 'It is true that a bird needs two wings to fly.'

On graduation, each mourchidat is assigned a mosque, which can be anywhere in Morocco, although the ministry in charge aims to find somewhere close to their families. The mourchidat offer spiritual advice and teach women the Koran, but also discuss more contentious gender-related issues - about sex, women's health, what to do if your husband beats you - issues that women would not dream of asking an imam. They are paid 5,000 dirhams (£420) a month, and work long hours, both in and outside the mosque.

Since the introduction of the mourchidat, Turkey has also challenged traditional Islamic gender roles with the appointment of 450 women as preachers - or vaize. The Diyanet, or Directorate of Religious Affairs, which controls the Islamic faith in Turkey but also tries to improve women's rights, sees the appointment of female vaize as a crucial step forward.

But many Moroccans see the mourchidat as 'government propaganda', particularly those from one Islamic movement, the Justice and Charity Association. There are two main political Islamic organisations in Morocco: the Justice and Development Party (PJD), which takes part in elections; and the Justice and Charity Association, which is tolerated by the government but banned from mainstream politics because of its open hostility to the monarchy. (Both these groups have publicly condemned violence and castigated terrorists who attacked the World Trade Centre. But just as forcibly, the two organisations condemn 'American terrorism'.) Marvine Howe, the author of Morocco: The Islamist Awakening and Other Conflicts, points out that the Justice and Charity Association, 'is of overwhelming importance. It's the strongest party in the country, even though it isn't actually a party.'

Justice and Charity supports feminist ideals (its spokesman is the charismatic activist Nadia Yassine), seeing Muslim women as being liberated through the original teachings of the Prophet, and not by imitating a Western model of emancipation.

'We've been carrying out a programme of education and training for women in Morocco for more than 20 years in mosques,' argues Maryem Yafont, 37, the head of Justice and Charity's women's section, who says that her party has long had women acting as informal mourchidat.

To the great embarrassment of the government, several mourchidat from the first intake to graduate turned out to be supporters of Justice and Charity. 'Now the ministry carries out inquiries to find out if they [students] belong to our movement or not,' Yafont says, 'so they have to keep it secret.'

Back in the Dar al-Hadith al-Hassania, Zakia Haddad is about to resume morning lessons. Haddad is to be tested on three verses from the Koran, in front of a large group of male students. But she is not nervous. 'There is a big difference between an imam and a mourchidat,' she says. 'Women have more patience,' she laughs, 'they are more generous, and because women are mothers they are more nurturing, more giving - like a mother among people, that is what our role is from God.'

Labels: clerics, Dar al-Hadith al-Hassania, Morocco, mourchidat, Muslims, Turkey, women

Permalink | Link to External Source Article

Friday, January 18, 2008

French Muslims becoming more observant - survey

By Tom Heneghan, Religion Editor

Page one of two. Please click on "external link" for entire article

PARIS (Reuters) - France's Muslim minority, the largest in Europe, is becoming increasingly more observant, with more of them saying daily prayers, visiting mosques and fasting during Ramadan, a new survey said on Thursday.

This appeared to reflect in part a reaction to discrimination against Muslims in France, and a growing number of new mosques being built in the country.

Thirty-nine percent of Muslims surveyed by the polling group IFOP said they observed Islam's five prayers daily, a steady rise from 31 percent in 1994, according to the study published in the Catholic daily La Croix.

Mosque attendance for Friday prayers has risen to 23 percent, up from 16 percent in 1994, while Ramadan observance has reached 70 percent compared to 60 percent in 1994, it said.

Drinking alcohol, which Islam forbids, has also declined to 34 percent from 39 percent in 1994, according to the survey of 537 people of Muslim origin.

There was strong progression among Muslims under 25 for both mosque attandence and Ramadan observance. "There is a general tendency among the young to reaffirm their (Islamic) identity," Islam expert Franck Fregosi told La Croix.

He said this was partly a reaction to discrimination against France's Muslim minority, at five million the largest in Europe: "This 'Islam as a refuge' can be a way to respond to an environment that is not favourable to young Muslims."

Part of the growth could also have come because it is easier to practice Islam in France thanks to many new mosques that have been constructed over the years, he added. Continued...

Labels: France, Islam, Muslims, spirituality, Tom Heneghan

Permalink | Link to External Source Article

Saturday, January 12, 2008

Survey: 'Unchurched' Americans say church is 'full of hypocrites'

Compiled by Tribune wire services
Article Last Updated: 01/11/2008

Almost three-quarters of Americans who haven't darkened the door of a church in the past six months think it is ''full of hypocrites,'' and even more of them consider Christianity to be more about organized religion than about loving God and people, according to a new survey.

Almost half those surveyed - 44 percent - agreed that ''Christians get on my nerves.''

But the survey of ''unchurched'' Americans by LifeWay Research also found that some 78 percent said they would be willing to listen to someone who wanted to tell them about his or her Christian beliefs. Researchers, affiliated with the Southern Baptists' LifeWay Christian Resources, defined ''unchurched'' as Christians who haven't attended church in six months as well as non-Christians such as Jews, Muslims, Hindus and Buddhists.

The findings echoed a previous study by The Barna Group that found the vast majority of young non-Christians view Christianity as anti-gay, judgmental and hypocritical.

The study was based on an overall sample of 1,402 adults who were interviewed by phone in 2007, including 900 ages 18-29 and 502 age 30 and older. It had a margin of error of plus or minus 2.5 percentage points.

- Religion News Service

Labels: Buddhists, Christian, Hindus, hypocracy, Jews, LifeWay Research, Muslims, unchurched

Permalink | Link to External Source Article

Wednesday, January 09, 2008

Islam’s Forsaken Renaissance

Posted Jan 8, 2008

Islam’s Forsaken Renaissance
by Mahathir bin Mohamad

According to the Koran, a Muslim is anyone who bears witness that “there is no God (Allah) but Allah, and that Muhammad is his Rasul (Messenger).” If no other qualification is added, then all those who subscribe to these precepts must be regarded as Muslims. But because we Muslims like to add qualifications that often derive from sources other than the Koran, our religion’s unity has been broken.

But perhaps the greatest problem is the progressive isolation of Islamic scholarship – and much of Islamic life – from the rest of the modern world. We live in an age of science in which people can see around corners, hear and see things happening in outer space, and clone animals. And all of these things seem to contradict our belief in the Koran.

This is so because those who interpret the Koran are learned only in religion, in its laws and practices, and thus are usually unable to understand today’s scientific miracles. The fatwas (legal opinions concerning Islamic law) that they issue appear unreasonable and cannot be accepted by those with scientific knowledge.

One learned religious teacher, for example, refused to believe that a man had landed on the moon. Others assert that the world was created 2,000 years ago. The age of the universe and its size measured in light years – these are things that the purely religiously trained ulamas cannot comprehend.

So what do we need to do? In the past, Muslims were strong because they were learned. Muhammad’s injunction was to read, but the Koran does not say what to read. Indeed, there was no “Muslim scholarship” at the time, so to read meant to read whatever was available. The early Muslims read the works of the great Greek scientists, mathematicians, and philosophers. They also studied the works of the Persians, the Indians, and the Chinese.

The result was a flowering of science and mathematics. Muslim scholars added to the body of knowledge and developed new disciplines, such as astronomy, geography, and new branches of mathematics. They introduced numerals, enabling simple and limitless calculations.

But around the fifteenth century, the learned in Islam began to curb scientific study. They began to study religion alone, insisting that only those who study religion – particularly Islamic jurisprudence – gain merit in the afterlife. The result was intellectual regression at the very moment that Europe began embracing scientific and mathematical knowledge.

And so, as Muslims were intellectually regressing, Europeans began their renaissance, developing improved ways of meeting their needs, including the manufacture of weapons that eventually allowed them to dominate the world.

By contrast, Muslims fatally weakened their ability to defend themselves by neglecting, even rejecting, the study of allegedly secular science and mathematics, and this myopia remains a fundamental source of the oppression suffered by Muslims today. Many Muslims still condemn the founder of modern Turkey, Mustafa Kamal, because he tried to modernize his country. But would Turkey be Muslim today without Ataturk? Mustafa Kamal’s clear-sightedness saved Islam in Turkey and saved Turkey for Islam.

Failure to understand and interpret the true and fundamental message of the Koran has brought only misfortune to Muslims. By limiting our reading to religious works and neglecting modern science, we destroyed Islamic civilization and lost our way in the world.

The Koran says that “Allah will not change our unfortunate situation unless we make the effort to change it.” Many Muslims continue to ignore this and, instead, merely pray to Allah to save us, to bring back our lost glory. But the Koran is not a talisman to be hung around the neck for protection against evil. Allah helps those who improve their minds.

Mahathir bin Mohamad was Prime Minister of Malaysia from 1981-2003.

Labels: Islam, Koran, Mahathir bin Mohamad, Muslims, religion, renaissance, scholarship, science

Permalink | Link to External Source Article

Tuesday, January 08, 2008

Why US Muslims live in peace

By AMNON RUBINSTEIN

At a time when European countries are debating among themselves about how to deal with the burgeoning extremism among their Muslim immigrant communities and how to contend with the dangers to their national security and culture from those who demand official recognition of their separate culture, there is no sign of similar unrest in the US. Close to a million Muslims live in America in peace.

Whereas in Europe acts of terror are initiated by local Muslims, the perpetrators of the terror attack on the World Trade Center were not aided by a single Muslim-American collaborator.

A PUBLIC-OPINION survey conducted by the Council on American-Islamic Relations (CAIR) in 2006 to gauge the views of Muslim voters showed that 84 percent said Muslims should strongly emphasize shared values with Christians and Jews; 77% said Muslims worship the same God as Christians and Jews; 89% said they vote regularly; 86% said they celebrate the Fourth of July and 64% said they fly the stars and stripes. Nothing similar can be found in European surveys.

What is the explanation of this dramatic contrast? True, the Muslim minority in the United States represents a much smaller proportion of the population than in Europe, but that alone cannot explain the distinct dissimilarity.

THERE ARE five fundamental differences between Europe and the United States.

First, the US has been a land of immigration from its inception and has a great deal of experience in absorbing immigrants from other cultures, while in Europe, the phenomenon of immigration is relatively new.

Second, the US maintains maximum, if not absolute, separation between religion and state, making religion an individual matter. That means there is no room for Muslim-religious demands.

Third, the United States has a tradition of individualism: It is the individual that stands alone facing government; the individual pledges his allegiance to the flag and the constitution when he becomes a citizen; the individual can conduct a dialogue with the government on his own and has no need for an intermediary, such as the Muslim Councils established in Britain and France.

FOURTH, the immigrant to the United States knows that his economic fate is up to him and his own efforts: He knows that he is immigrating to a country where he has the chance of becoming rich, of becoming a celebrity. The immigrant to Europe is motivated, among other reasons, by the opportunity to become eligible for national welfare.

Fifth, multiculturalism is recognized in both cultures, but in the United States, the concept is limited to certain specific areas: tolerance, recognition of other cultures and of the need to have affirmative action and diversity in education and employment. In Europe - and especially a short time ago in Britain, Holland and Scandinavia - multiculturalism has been translated into group cultural rights, which isolate the immigrants from the majority population.

Because of all these things, scholars and political leaders in Europe are now turning their gaze to America to learn from it about how to absorb Muslim immigrants.

IN ISRAEL, the situation is of course quite different, largely because of the conflict and the extremist anti-Israeli stance taken by the Israeli-Arab leadership. But the American example is significant: The most important question of all, for us too, is whether there is any chance that the Arab world will ever make its peace with modern democratic values, which place the emphasis on individual freedoms, thought and expression, redirecting religious injunctions to the private domain.

The democratic world stands on two principal pillars: the Jewish pillar - that all humans are created in God's image - and the Greek pillar, which encourages criticism of accepted thought.

So far, not a single Arab society has accepted these two foundations. On the contrary, Arab societies are increasingly moving in the direction of oppressive extremism and suppression of all independent thought and freedom.

In this area, Israel can learn two things from America: the need for all immigrants and those receiving citizenship to take an individual oath of allegiance, and the importance of making the economic changes necessary to enable every Israeli Arab to advance economically, without being suffocated by red tape.

The writer is a professor of law at the Interdisciplinary Center (IDC) Herzliya, a former minister of education and MK, and the recipient of the 2006 Israel Prize in Law.

Labels: America, Amnon Rubinstein, Council on American-Islamic Relations, democracy, Muslims

Permalink | Link to External Source Article

Monday, December 24, 2007

U.S. Jews and Muslims seek paths to harmony

By Michael Conlon, Religion Writer

CHICAGO (Reuters) - Muslims and Jews, a tiny slice of the U.S. population, are looking for new ways to get along that could set a worldwide example for two ancient but often alienated faiths, religious leaders and experts say.

"I've encountered (among Muslims) a more centrist, a more moderate voice that is looking to the Jewish community to help project that voice ... to the greater world," said Rabbi Marc Schneier of New York, speaking of a national summit of imams and rabbis he helped organize earlier this year.

He also cited a recent incident in a New York subway "where four young Jews were being verbally and physically assaulted on a train for wishing the passengers a happy Hanukkah, and the only individual to come to their rescue was a young Muslim man," Hassan Askari, of Bangladeshi heritage, who was beaten.

"That is a very, very powerful example" of what can happen. The challenge is to try to strengthen Jewish-Muslim cooperation and have it serve as a paradigm for communities around the world," added Schneier, who founded the New York Synagogue in Manhattan and also the Foundation for Ethnic Understanding.

On another front, leaders of the Islamic Society of North America and the Union for Reform Judaism, representing respectively the largest U.S. Islamic organization and the largest organized Jewish segment in the country, have agreed on a tutorial for dialogue.

SMALL PERCENTAGES

In a country of 315 million, Muslims number about 2.4 million, according to a recent Pew Research Center study, which also found them to be mostly middle-class members of mainstream society. Others believe the figure is several million higher, and no estimates are available on how many practice the faith.

There are perhaps 6 million Jews in the United States, only about a third of them affiliated with a congregation. Of those who do attend synagogue, 38 percent are Reform, 33 percent Conservative and 22 percent Orthodox, according to one survey.

Zahid Bukhari, director of the American Muslim Studies Program at Georgetown University, said Muslim-Jewish dialogue "is a new beginning."

One difference, he said, is that in places like Europe "within each country you will find a concentration of Muslims from a certain country," such as Algerians and Moroccans in France or South Asians in England.

"In America we have Muslims from 80 different countries. They are younger, they are more educated, more professional, more integrated into society and they feel more comfortable. And the host society here is different," he said.

But what is happening is a "model which I hope we could duplicate" globally, he said.

Rabbi Brad Hirschfield, author of the newly published "You Don't Have to be Wrong for Me to be Right," said one thing that sets the U.S. situation apart is that no one speaks for all Jews or Muslims and this allows for openness.

"Even religious Muslims and religious Jews are more integrated into the fabric of general American society than in other countries like Britain and France. It is possible to be deeply and visibly religious and still participate in the public culture -- that's not true everywhere," he said.

Farid Senzai, director of research at the Institute for Social Policy and Understanding, said there is a real effort at the local effort by mosques to develop joint activities with synagogues, and it goes down to the individual level as well.

"Muslims in this country have it much better off than elsewhere in the world," he said. "The Muslim community in the United States will in fact have a tremendous impact on Muslims elsewhere because they are able to debate and influence each other."

Amaney Jamal, of Princeton University, said Jews and Muslims share more in common in the United States than elsewhere "due to Muslim assimilation, but not in the cultural sense, rather in the socioeconomic sense. Muslims and Jews find themselves having to interact in many forums, be it university campuses or professional work places." (Editing by Alan Elsner)

Labels: dialogue, Jews, Michael Conlon, Muslims, Pew Research Center survey

Permalink | Link to External Source Article

Friday, October 19, 2007

Unprecedented Muslim call for peace with Christians

By Peter Graff
Thu Oct 11

LONDON (Reuters) - More than 130 Muslim scholars from around the globe called on Thursday for peace and understanding between Islam and Christianity, saying "the very survival of the world itself is perhaps at stake."

In an unprecedented letter to Pope Benedict and other Christian leaders, 138 Muslim scholars said finding common ground between the world's biggest faiths was not simply a matter for polite dialogue between religious leaders.

Relations between Muslims and Christians have been strained as al Qaeda has struck around the world and as the United States and other Western countries intervened in Iraq and Afghanistan.

Such a joint letter is unprecedented in Islam, which has no central authority that speaks on behalf of all worshippers.

The list of signatories includes senior figures throughout the Middle East, Asia, Africa, Europe and North America. They represent Sunni, Shi'ite and Sufi schools of Islam.

Among them were the grand muftis of Egypt, Palestine, Oman, Jordan, Syria, Bosnia and Russia and many imams and scholars. War-torn Iraq was represented by both Shi'ites and Sunnis.

Mustafa Cagrici, the mufti who prayed with Benedict in Istanbul's Blue Mosque last year, was also on the list, as was the popular Egyptian television preacher Amr Khaled.

"MAINSTREAM VOICES DROWNED OUT"

The letter was addressed to the Pope, leaders of Orthodox Christian churches, Anglican leader Archbishop of Canterbury Rowan Williams and the heads of the world alliances of the Lutheran, Methodist, Baptist and Reformed churches.

A Vatican official in Rome said the Roman Catholic Church would not comment until it had time to read the letter.

Aref Ali Nayed, one of the signatories and a senior adviser to the Cambridge Interfaith Program at Cambridge University in Britain, said the signatories represented the "99.9 percent of Muslims" who follow mainstream schools and oppose extremism.

The overture to Christians could be followed by similar letters addressed to Jews or secularists, he added.

Pope Benedict sparked Muslim protests last year with a speech hinting Islam was violent and irrational. It prompted 38 Muslim scholars to write a letter challenging his view of Islam and accepting his call for serious Christian-Muslim dialogue.

Benedict repeatedly expressed regret for the reaction to the speech, but stopped short of a clear apology sought by Muslims.

The new letter argues in theological terms, giving quotes from the Koran and the Bible that show both Christianity and Islam considered love of God as their greatest commandment and love of neighbor as the second greatest.

"The basis for this peace and understanding already exists," it said. "It is part of the very foundational principles of both faiths: love of the one God and love of the neighbor."

Labels: Bible, Christianity, God, Islam, Koran, Muslims, Peter Graff, Pope Benedict, Vatican

Permalink | Link to External Source Article

Friday, October 12, 2007

Footbath hysteria out of bounds

Pierre M. Atlas

Last month The Star reported on plans to install foot-bathing sinks for Muslim cab drivers in the new terminal of the Indianapolis International Airport. The article provoked controversy, even outrage, among some readers. The Star's Sept. 28 editorial supporting the airport's decision attracted nearly 300 TalkBack online responses, mostly negative.

Ablution, the ritual washing of hands, face, arms and feet, is a requirement for Muslims before prayer. More than 100 Muslim cab drivers have been washing their feet in the regular sink in the taxi restroom or going outside with bottles of water. Since special foot sinks are more hygienic, the airport authority says that installing them is in the interest of public health.

According to the Indianapolis Airport Authority Web site, the airport receives no state or local tax dollars and the federal government is paying only for certain aviation-related expenses such as the new control tower. So this is not an issue of spending government revenue to support religious practices.

But the airport is, in fact, a public facility, heavily regulated by government. And unlike the airport's interfaith chapel, the footbaths would be installed to facilitate an activity associated with one particular religion. Does this violate the separation of church and state?

Recently, the University of Michigan-Dearborn, a publicly funded institution with a large Muslim student population, installed footbaths in two restrooms to facilitate ablution.

Is there a double standard here? At a time when Christian symbols are being removed from public places and the "Christmas wars" are fought every December, is Islam getting "special treatment"? Or is this merely a simple and inexpensive gesture of respect toward a major faith group that is widely misunderstood and even vilified in the United States?

These are reasonable questions that should be addressed thoughtfully and civilly. But sadly, the discourse on this topic has been accompanied by xenophobia, racism and open hatred.

A large number of TalkBack responses to the Star's editorial demonstrates a fundamental, even gleeful ignorance of Islam and Muslims. Using insulting and dehumanizing language, many comments paint a portrait of all Muslims as a subversive group of (nonwhite) immigrants. A common theme is that all Muslims are terrorists who threaten America and want to destroy Christianity.

Such demonizing stereotypes are ludicrous and belittle or ignore the tremendous diversity that exists within Islam here and around the world. Islam is the fastest-growing religion in the United States, one that appeals to people of all races and classes.

The interesting challenges posed today by Islam in the public sphere should be addressed with factual accuracy, reasoned discourse and a basic respect for human dignity.

Responding with hatred and irrational hysteria is unbecoming of a country that preaches -- and practices -- pluralism and democracy.

Atlas is assistant professor of political science and director of the Franciscan Center for Global Studies at Marian College.

Labels: ablution, airports, Muslims, Pierre M. Atlas, taxi drivers

Permalink | Link to External Source Article

Sunday, September 16, 2007

Muslims Begin Ramadan Observance

By Amin Fekrat
Washington
13 September 2007

The month of Ramadan, the ninth month in the Muslim calendar and the holiest month of Islam, has begun. Muslims the world over have embarked on a month of abstinence, reflection, and soul searching. VOA's Amin Fekrat reports from Washington.

Muslims once again started Ramadan under unique circumstances, this time beginning at almost the same time Americans were marking the six year anniversary of the September 11 terror attacks that were carried out in the name of Islam.

President Bush took the occasion to send greetings to Muslims observing Ramadan, saying the United States is enriched by its Muslim citizens. There are estimated to be about 6 million Muslims in the United States.

Imam Elahi, of the "House of Wisdom" in Dearborn Heights, Michigan, says he hopes the followers of other religions will listen to what the president said.

Elahi says the condemnation of the terrorists and terrorism is absolute and without reservation under the Koran and the sunnah, the deeds of the prophet of Islam as recorded and passed to successive Muslim generations.

Elahi says there is a spiritual dimension to Ramadan that is common among all the monotheistic religions, one that could become a more powerful source of strength and solidarity among all faiths. The imam says this bond may enable people to weather the storm of terrorism and the scourge of war. He says peace may not come through violence, but through the power of the human will to depend on God alone.

The Five Pillars of Islam

Fasting
Daily prayers
Alms giving
pilgrimage to Mecca, for those able
Acknowledgement of the oneness of God, with Mohammad as God's messenger

During Ramadan, adult Muslims begin a fast - avoiding food, drink, and sex during daylight hours. They see fasting as a way to cleanse the heart from sin, selfishness, greed, pride, impatience and hypocrisy. They believe fasting brings appreciation for one's life and sympathy for those who suffer. The Koran does not require travelers, nursing mothers, the sick and soldiers on the march to fast - but these people are expected to make up the days missed, as the opportunity arises.

Muslim leaders say the month is about experiencing a spiritual energy, which provides healing and harmony in the human family and creates a stronger personal discipline, a stronger community, and a stronger country.

The holy month of Ramadan starts when the sliver of the new moon is sighted, to the satisfaction of each community or country. This explains the the difference in the first day of fasting among various Islamic countries.

Muslims believe the Koran emphasizes reason, perpetual search for truth, careful observation, contemplation, and transcendence above worldly pursuits. In the process of religious search, Muslims are to find the "signs" and the "clarifiers" that lead to God, as the eternal truth and the source of all existence.

The religion-based Islamic quest became a foundation for scientific method. The discoveries made by early Islamic scholars advanced natural sciences, math, medicine and astronomy in the early centuries of the religion's expansion. Early Islamic scholars and scientists are also credited with preserving much of the classical knowledge of the ancient world.

Since then, ethnic, tribal and cultural differences have superseded the Islamic injunctions for perpetual search. Many modern Muslims are convinced the rise of genuine Islamic revivalism as a positive force may once again place their communities on the right path.

Many of today's Muslims are dismayed that their religion is tarnished by terrorism and violence. "Islam is a religion that teaches compassion," says Imam Elahi, "during Ramadan and throughout the year."

Labels: Amin Fekrat, God, Imam Elahi, Muslims, Ramadan, spirituality

Permalink | Link to External Source Article

Friday, August 24, 2007

Poll: For Christians' identity, it's faith first, U.S. second

Editor's note: This is part of a series of reports CNN.com is featuring for "God's Warriors," a documentary hosted by CNN chief international correspondent Christiane Amanpour.

(CNN) -- Most Christians are more likely to describe themselves as Christian first and American second, according to a new CNN poll examining religious views in the United States.

A new poll finds that Christian respondents would describe themselves as "Christian" before "American."

The CNN/Opinion Research Corp. poll found that of the 750 Christians in the survey, 59 percent identify themselves first by their faith, then as Americans, while 36 percent described themselves in the reverse.

CNN's findings are not that different from those in a recent Pew Research Center poll on Muslim-American attitudes. In that poll, 47 percent of Muslims in America say they are Muslim first, American second. Younger Muslims were especially likely to feel that way: 60 percent of them responded they were Muslim first.

CNN's research also found that Americans are now less likely to see the possibility for peace between Islam and Christianity. Of the total 1,029 adult Americans polled, 53 percent say conflict is inevitable between the two religions, up from 45 percent in 2003. Explore Americans' views on religions »

Those polled also said Islam was the religion most likely to use violence. Sixty-eight percent believe Islam is the religion most likely to have followers who would use violence to spread their religion, compared to 11 percent for Christianity and 4 percent for Judaism.

When asked about religion-related violence in the United States, about nine in 10 said they personally would not be willing to kill another person to uphold a religious belief or advance a religious cause. But asked how many other Americans would do so, more than a third responded "many" and "some;" a third said "few" and a quarter said "almost no Americans."

The CNN poll also found that 62 percent say that American society has strayed too far from its religious foundation in the past 50 years, while answers were split almost evenly on religion as a factor in government policy. Forty-five percent said religion should have no influence on government decisions, while 36 percent say it should have some influence, but not the major factor.

When it comes to the Bible, CNN's poll found that 57 percent say they believe the Book of Revelations' description of the violent end of the world, where all but Christians perish. Nearly one in five believes it will happen in their lifetime.

But of the 750 Christians in the poll, nearly eight in 10 said that people of other beliefs could get into heaven, while only 17 percent believe that only Christians can.

The poll was conducted between June 22-24, 2007, with a sampling error of plus or minus 3 percentage points.

Labels: "God's Warriors", Americans, Christian, CNN, Islam, Judaism, Muslims, Pew Research Center survey

Permalink | Link to External Source Article

Monday, August 20, 2007

Amanpour's `God's Warriors' airs on CNN

By David Bauder, AP Television Writer
Mon Aug 20, 8:47 AM ET

NEW YORK - Christiane Amanpour's work on the documentary series "God's Warriors" took her directly to intersections of extreme religious and secular thinking.

She watched, fascinated, as demonstrators in San Francisco accused teenagers in the fundamentalist Christian group BattleCry of intolerance in a clash of two cultures that will probably never understand each other.

Understanding is what Amanpour is trying to promote in "God's Warriors," which takes up six prime-time hours on CNN this week. The series on religious fundamentalism among Christians, Muslims and Jews airs in three parts, 9 p.m. EDT Tuesday through Thursday.

"I'm not interested in drumming up false fears, or falsely allaying fears," CNN's chief international correspondent told The Associated Press by phone from France, where she added last-minute touches to the series. "I just want people to know what's going on."

Amanpour traveled extensively over eight months to work on the series. The trips to Amanpour's native Iran are most fascinating. She explored the ancient roots of the conflict between Shiites and Sunnis, and talked with one of the country's most accomplished female politicians about how Muslim women are treated.

Another segment tried to explain why so many devout Muslims are willing to give their lives to a cause.

"To the West, martyrdom has a really bad connotation because of suicide bombers who call themselves martyrs," she said. "Really, martyrdom is actually something that historically was quite noble, because it was about standing up and rejecting tyranny, rejecting injustice and rejecting oppression and, if necessary, dying for that."

Finishing the project didn't leave her with a sense of fear over the implications of stronger fundamentalist movements.

"I did come away with a sense that we — or those people who don't want to see religion in politics and culture — if we don't look into it and see what is going on, we're in danger of missing it and not be able to react to it properly," she said.

Amanpour was one of the last reporters to talk to the Rev. Jerry Falwell. She interviewed him a week before he died about the legacy of the Moral Majority, the organization that thrust evangelical Christians onto the political stage.

The segment on Christians explores BattleCry in some depth, digging at the roots of an organization that fights against some of the cruder elements of popular culture and urges teenagers to be chaste. In noting how girls at some BattleCry events are encouraged to wear long dresses, Amanpour asks the group's leader how it is different from the Taliban.

In a nonjudgmental way, she visits a family that is home-schooling its children and explores the influence of Evangelicals on the courts.

"There is so much nuance, so much information, so much to talk about, by no means were we able to talk about it all," she said, "and by no means do I claim this is the definitive project. It is one of the fullest, one of the most ambitious and one of the most complete."

Amanpour, 49, is no longer CNN's most visible reporter, as she was when skipping from one war zone to another. She received a lot of attention for her documentary "In the Footsteps of bin Laden" last year, and said she's enjoying the opportunity to put day-to-day news in greater perspective.

She's frequently criticized American television networks, including her own, for not spending enough time on international news.

Amanpour was recently named a Commander of the Order of the British Empire by Queen Elizabeth II. She's leaving her home base of London to move to New York with her husband, former U.S. State Department spokesman James Rubin.

"This is really a personal move for my husband,who has lived eight years out of his own country and wants to come back," she said.

Labels: "God's Warriors", BattleCry, Christiane Amanpour, Christianity, David Bauder, fundamentalism, Jewish, Muslims, politics, religion

Permalink | Link to External Source Article

Tuesday, July 31, 2007

New book by controversial theologian-priest gets much right, despite flaws

By Father Francis V. Tiso and Neil Sloan
7/27/2007
Catholic News Service (www.catholicnews.com)

In Islam: Past, Present, and Future, Father Hans Kung completes his trilogy on three world religions: Judaism, Christianity and Islam. A Swiss theologian and Catholic priest, Father Kung is known for his controversial approach to Christian theology and for his commitment to interreligious dialogue as the basis for world peace. ("No peace among the nations without peace among the religions; no peace among the religions without dialogue between the religions.")

Because of his third principle ("No dialogue between the religions without investigation of the foundations of the religions"), Father Kung takes a vigorously historical approach to Islam based on models or paradigms that summarize the world of beliefs, values, techniques and practices that are shared by believers.

In 662 pages of text, the author is able to cover far more ground than any other single recent publication in English on Islam. Other Catholic authors such as John Esposito, John Renard and Elias Mallon have written relatively slender introductions to Islam for the general reader. Father Kung takes up some of the topics that these authors do not address and he is self-confident enough to raise the difficult issues that often shape the kinds of questions that Americans and Europeans wish to ask about Islam.

He does this with extreme candor, with all rancor removed -- not an easy achievement. Father Kung clearly wishes to prepare the modern (or postmodern?) Christian for fruitful dialogue with Islam. This requires a survey of historical facts, reform movements, theological perspectives and political tendencies.

Father Kung never fails to assert his own interpretations of Christian theology and history in an effort to reorient the reader to these views, some of which he believes will make fruitful dialogue with Islam possible. In fact, it is clear that Islam is a source for some of the author's own convictions about Christianity, some of which Catholic readers will find troublesome.

Father Kung seems to believe that the authentic message of Jesus was best preserved by what he calls Jewish Christianity. He then proceeds to claim that, in some way, Islam arose in Arabia among the last remnants of Jewish Christianity.

This is the theological backbone of this book, and it leads him to deny key doctrines of Catholic, Orthodox and Protestant Christianity. The Trinity, for example, goes by the board several times, most notably on page 509, and in the following pages there is the demolition of Chalcedonian Christology, all on the basis of Father Kung's distaste for Hellenistic thought.

The lack of evidence for the beliefs and even the existence of Jewish Christianity before the late second century makes it difficult to prove continuity with the mission of Jesus. Moreover, the claim that some form of Jewish Christianity is proto-Islamic is based more on conjecture than on accessible historical data.

Ultimately, the author's attempt to use Islam as evidence for an early Christianity opposed to Orthodox and Catholic belief is unpersuasive.

However, both Christians and Muslims have much to learn from his analysis of Islamic history. He has the facts right about Arabic Christianity before Islam, about possible sources of the contents of the Quran, about Mohammed as a prophet and leader, about Muslim religiosity, about Islamic law and its ongoing evolution, about the conflict between reason and revelation, about mysticism and mass movements, about the encounter with modernity and colonialism, and prospects for the future.

Without concealing the aggressive, deeply troubling political mores of Islamic empires down through the ages, Father Kung manages to give a balanced assessment of their contributions to the sciences, philosophy, architecture and spirituality. He discusses the issue of jihad with candor and in this, as in most other matters Islamic, he resists the temptation to find ideal types that manage to "explain" everything, or worse, to "predict" everything.

There is a savvy open-endedness to his assessments of modernity and postmodernity in Islam and in the world in dialogue with Muslims of our times. So, in spite of some extremely problematic interpretations of Christianity, this may be the best single volume introduction to Islam currently available in English.

- - -

Father Tiso is associate director and Sloan is program assistant in the U.S. Catholic bishops' Secretariat for Ecumenical and Interreligious Affairs.

- - -

Islam: Past, Present, and Future, by Hans Kung. Translated by John Bowden. Oneworld Publications (Oxford, England, 2007). 767 pp. $39.95.

Labels: Christianity, Francis V. Tiso, Hans Kung, Islam, Jesus, Jewish Christianity, Muslims

Permalink | Link to External Source Article

Saturday, July 28, 2007

Muslims tired of having their religion hijacked by terrorists

Wednesday, 25 July, 2007

Muslims around the world increasingly reject suicide bombings and other violence against civilians in defense of Islam, according to a new international poll dealing with how the world's population judges their lives, countries and national institutions.

A wide ranging survey of international attitudes in 47 countries by the Pew Research Center also reported that in many of the countries where support for suicide attacks has declined, there has also has been decreasing support for al-Qaida leader Osama bin-Laden.

The 95-page survey found that surging economic growth in many developing countries has encouraged people in these countries to express satisfaction with their personal lives, family income and national conditions, said Andrew Kohut, the center's director.

"It's a pro-globalization set of findings," Kohut said.

Most notably, the survey finds large and growing number of Muslims in the Middle East and elsewhere rejecting Islamic extremism. Ten mainly Muslim countries were surveyed along with the Palestinian territories, as well as five African nations with large Muslim populations.

For example, the percentage of Jordanian Muslims who have confidence in bin Laden as a world leader fell 36 percentage points to 20 percent since 2003 while the proportion who say suicide bombing is sometimes or always justified dropped 20 percent points to 23 percent. Other countries where support for bin Laden declined are Lebanon, Indonesia, Turkey, Pakistan and Kuwait.

The report said support for such bombings and terror tactics has dropped since 2002 in seven of the eight countries where data were available. In Lebanon, the proportion of Muslims who say suicide attacks are often or sometimes justified fell to 34 percent from 79 percent while just 9 percent of Pakistanis believe suicide bombings can be justified often or sometimes, down from 33 percent in 2002 and a high of 41 percent in 2004.

But support for suicide bombings is widespread among Palestinians, the report said, with 41 percent saying such attacks are often justified while another 29 percent say they can sometimes be justified. It found that only six percent of Palestinians - the smallest in any Muslim public surveyed - say such attacks are never justified.

Amid continuing sectarian violence in Iraq, the survey found there is broad concern among Muslims that tensions between Sunni and Shiite Muslims are not limited to that country and represent a growing problem for the Muslim world more generally.

Eighty-eight percent of Lebanese and 73 percent of Kuwaitis _ along with smaller majorities or pluralities of Muslims elsewhere in the Middle East _ said Sunni-Shiite tensions represent a growing problem for the Muslim world, the report said.

Globally, Pew's survey shows a clear linkage between economic conditions and views of national conditions.

This trend is particularly evident in Latin America and Eastern Europe, but China and India also stand out, the report said.

While Africans now express a greater sense of personal progress than in 2002, personal contentment remains low in all African countries relative to other parts of the world.

In Western Europe, Swedes and Spaniards express broad satisfaction with national conditions as well as with their governments and leaders.

"In contrast," the report said, "people in France and Italy, which have experienced little economic growth since 2002, are critical of their nation's course and their governments."

The French were polled before Nicolas Sarkozy replaced Jacques Chirac as president in May and gave jobs to several opposition Socialists in his Cabinet.

In China, where per capita gross domestic product, has increased 58 percent since 2002, its people expressed much more satisfaction than in 2002_ 83 percent now compared to 48 percent. The Chinese also give near universal support for the national government, 89 percent, and say the government has a very good or somewhat good influence on the way things are going.

But the pollsters in China were not able to ask respondents to express opinions about President Hu Jintao.

The polls _ with a sampling error of 2 to 4 percentage points, depending on the sampling size _ were taken in various countries from mid-April to the end of May, and involved about 1,000 samples in most countries. More interviews were conducted in India and China while fewer than 1,000 were carried out in European countries.

Source: Washington Post

Labels: Islamic, Muslims, Pew Research Center survey, religion, suicide bombings, terrorism

Permalink | Link to External Source Article

Thursday, July 12, 2007

Survey: Muslim Americans, White Evangelicals Similar in Religious Fervor

By
Jennifer Riley
Christian Post Reporter
Tue, Jul. 10 2007 04:37 PM ET

The religious intensity of Muslim Americans is most similar to white evangelicals and black Protestants, according to a recent analysis of a landmark survey.

Although believers of Islam and Christianity are often portrayed as polar opposites or even antagonists, the new study on how Muslims compare to mainstream Americans showed that in many aspects Muslims and white evangelicals in America share many commonalities.

The Pew Research Center found that 72 percent of Muslim Americans, 80 percent of white evangelicals, and 87 percent of black Protestants say religion is “very important” in their lives.
These high percentages stand in contrasts to Catholics, only 49 percent of which said religion was “very important” in their life, and white mainline Protestants, only 36 percent of which responded likewise.

Moreover, Muslim Americans are similar to white evangelicals and black Protestants in their tendency to personally identify themselves first by their religion before their nationality.

Sixty-two percent of evangelicals, 55 percent of black Protestants and 47 percent of Muslims think of themselves first as a follower of their religion before describing themselves as an American.

In comparison, only 31 percent of Catholics and 22 percent of white mainline Protestants said they foremost consider themselves Christian before an American.

Religious holy books are also regarded highly by Muslims and the two Christian groups. They are more likely to regard their holy book as the word of God to be taken literally, word-for-word than Catholics and white mainline Protestants.

The majority of white evangelicals (66 percent) and black Protestants (68 percent) said they take a literal view of the Bible, while half of Muslim Americans consider the Koran as the literal word of God.

The percentage of those believing the Bible should be taken literally as the Word of God dropped under 30 percent for both Catholics and white mainline Protestants.

“None of this is to suggest that Muslims and Christians do not have distinctly different religious beliefs and practices,” commented the analysis’ authors Robert Ruby and Greg Smith.

“Nevertheless, the resemblance in religious intensity of Muslims to many groups that might think of themselves as wholly unlike Muslims is striking.”

However, Muslims and white evangelicals are markedly different when it comes to their political orientation. Muslim Americas are more politically liberal than evangelicals and are similar to black Protestants, secular Americans and white mainline Protestants.

Only 11 percent of Muslims say they are Republicans or lean Republican - a figure similar to black Protestants (10 percent). In contrast, 57 percent of white evangelicals responded that they are Republicans or lean politically right.

Muslim American’s left-leaning political stance was displayed during the 2004 presidential election where eight of ten Muslim voters (85 percent) supported John Kerry – a value similar to black Protestants (86 percent) and secular voters (67 percent).

Yet on the issue of homosexuality, Muslims take a similar position to white evangelicals with 61 percent saying the lifestyle should be discouraged by society. Similarly, 63 percent of white evangelical are oppose to homosexuality, according to Pew Forum.

“In many ways, Muslim Americans seem like a mosaic of many other American groups, sharing certain traits with these other groups while not being identical to any of them,” concluded the study’s authors. “They are anything but wholly apart; indeed, in important respects, Muslim Americans reflect the religious and political values held by most other Americans.”

Labels: Americans, evangelicals, God, Jennifer Riley, Muslims, Pew Research Center survey, protestants, religion

Permalink | Link to External Source Article

Thursday, May 24, 2007

Study suggests Muslims in America more mainstream than in Europe

By Robert Marus
Published May 24, 2007

WASHINGTON (ABP) -- One of the most comprehensive studies of its kind suggests that Muslims in the United States are far better assimilated into the nation's culture -- and far less likely to espouse extremist beliefs -- than their counterparts in Europe.

The stark contrasts between the two groups may have something to do with the American traditions of religious freedom and church-state separation, according to experts in the field.

And a majority of all American Muslims surveyed believe it has become harder to be a Muslim in the United States since the Sept. 11, 2001, terrorist attacks.

Overall, the study of more than 1,000 Muslims living in the United States found that 78 percent of adult Muslims think suicide bombings are "never justified" in defense of Islam -- a far higher percentage than among European Muslims. Nearly two-thirds of Muslim Americans believe there is no conflict between being a devout Muslim and living in a modern society.

The survey, titled "Muslim Americans: Middle Class and Mostly Mainstream," also found that American Muslims have income and education levels comparable to the population as a whole, despite the fact that two-thirds of adult American Muslims are immigrants.

While only 13 percent of all American Muslims believe that suicide bombings could be occasionally justified in defense of Islam, that figure was 25 percent among those under 30. In addition, native-born African-American Muslims are far more likely than the general Muslim population to have a favorable view of Osama bin Laden's al-Qaeda terrorist network.

And while American Muslims are more likely than the population as a whole to believe that most Americans can be successful if they work hard enough, African-American Muslims are much less likely to agree with that proposition.

Nonetheless, American Muslims' tolerance of suicide bombers is much lower than corresponding figures for European Muslims, according to Pew surveys conducted last year. In the United Kingdom and Spain, about one-fourth of all Muslims said suicide bombings could be justified, while a third of French Muslims agreed.

One significant difference between American Muslims and the population as a whole is their support for the U.S.-led "war on terrorism." A 55-percent majority of interviewees believes the battle is not "a sincere effort to reduce international terrorism," while only 26 percent believe it is.

In a similar vein, less than 50 percent of American Muslims believe the United States made the right decision to use force to remove the Taliban from power in Afghanistan. A wide majority of the overall U.S. population believes attacking Afghanistan was justified.

Overall, however, the survey suggests Muslims are integrating into society as rapidly as did previous waves of immigrants, while their European counterparts have encountered much more difficulty in integrating into society.

Diana Butler Bass, a religion scholar who writes for a religion-and-politics blog jointly sponsored by Beliefnet and Sojourners magazine, said the American tradition of religious liberty explains the vast difference between Muslim life in parts of the world that are otherwise culturally similar.

"With its contrast between the U.S. and Europe, the Pew study suggests that the separation of church and state works to create a more generous, open, and safer society in regard to terrorism," Bass wrote in a May 23 entry on the “God's Politics” blog (www.beliefnet.com/blogs/godspolitics).

"At its best, America has a heritage of Christian liberality, intellectually influenced by Christianity but open to a wide range of ideas and peoples through the practice of religious toleration," she said.

Bass concluded by saying that some conservatives' appeals to a unified "Christian America" as "the way to defeat Islamic extremism" are proven misguided by the Pew study. "The path to peace between Christians and Muslims is that of religious freedom, separation of church and state, and appreciative toleration in the best traditions of liberality," she wrote.

Labels: Muslims, suicide bombings, survey, terrorism, Unites States

Permalink | Link to External Source Article

Monthly Archives - Previous Articles
03/01/2003 - 04/01/2003 04/01/2003 - 05/01/2003 05/01/2003 - 06/01/2003 06/01/2003 - 07/01/2003 07/01/2003 - 08/01/2003 08/01/2003 - 09/01/2003 09/01/2003 - 10/01/2003 10/01/2003 - 11/01/2003 11/01/2003 - 12/01/2003 12/01/2003 - 01/01/2004 01/01/2004 - 02/01/2004 02/01/2004 - 03/01/2004 03/01/2004 - 04/01/2004 04/01/2004 - 05/01/2004 05/01/2004 - 06/01/2004 06/01/2004 - 07/01/2004 07/01/2004 - 08/01/2004 08/01/2004 - 09/01/2004 09/01/2004 - 10/01/2004 10/01/2004 - 11/01/2004 11/01/2004 - 12/01/2004 12/01/2004 - 01/01/2005 01/01/2005 - 02/01/2005 02/01/2005 - 03/01/2005 03/01/2005 - 04/01/2005 04/01/2005 - 05/01/2005 05/01/2005 - 06/01/2005 06/01/2005 - 07/01/2005 07/01/2005 - 08/01/2005 08/01/2005 - 09/01/2005 09/01/2005 - 10/01/2005 10/01/2005 - 11/01/2005 11/01/2005 - 12/01/2005 12/01/2005 - 01/01/2006 01/01/2006 - 02/01/2006 02/01/2006 - 03/01/2006 03/01/2006 - 04/01/2006 04/01/2006 - 05/01/2006 05/01/2006 - 06/01/2006 06/01/2006 - 07/01/2006 07/01/2006 - 08/01/2006 08/01/2006 - 09/01/2006 09/01/2006 - 10/01/2006 10/01/2006 - 11/01/2006 11/01/2006 - 12/01/2006 12/01/2006 - 01/01/2007 01/01/2007 - 02/01/2007 02/01/2007 - 03/01/2007 03/01/2007 - 04/01/2007 04/01/2007 - 05/01/2007 05/01/2007 - 06/01/2007 06/01/2007 - 07/01/2007 07/01/2007 - 08/01/2007 08/01/2007 - 09/01/2007 09/01/2007 - 10/01/2007 10/01/2007 - 11/01/2007 11/01/2007 - 12/01/2007 12/01/2007 - 01/01/2008 01/01/2008 - 02/01/2008 02/01/2008 - 03/01/2008 03/01/2008 - 04/01/2008 04/01/2008 - 05/01/2008 05/01/2008 - 06/01/2008 06/01/2008 - 07/01/2008 07/01/2008 - 08/01/2008 08/01/2008 - 09/01/2008 09/01/2008 - 10/01/2008 10/01/2008 - 11/01/2008 11/01/2008 - 12/01/2008 12/01/2008 - 01/01/2009 01/01/2009 - 02/01/2009 02/01/2009 - 03/01/2009 03/01/2009 - 04/01/2009 04/01/2009 - 05/01/2009 05/01/2009 - 06/01/2009 06/01/2009 - 07/01/2009

News Archives Predating March 2003

RSS Feed

Blogroll Me!

Blogarama
The Urantia Book : Pictures of Jesus : Angel Pictures: Inspirational Quotes : Life After Death : Story of Jesus : A new picture of Jesus : Urantia : The Urantia Book

EXPLORE TRUTHBOOK

The Urantia Book

Jesus in the Urantia Book

Quote of the Day

Urantia Book Video

Urantia Book Audio

Discussion Forum

Art Gallery

Heartwarming Stories

Humorous Stories

Life's Toughest Questions

FAQ

Spiritual Studies

About Us

News and Blogs