Download Delving Into “The Other” Part 1

Delving Into “The Other”
Part 1
Background Information
on Islam
and the Middle East
NAME ______________________
TABLE OF CONTENTS
TITLE
PAGE
PART ONE
Life of Muhammad, The Prophet Of Islam
3
Islam: Overview of its History and Culture
6
Beliefs and Practices of Muslims in Daily Life
9
Sharia Law
14
Jihad
17
Personal and Civic Values in Islam
18
How Muslim American Parents Talk to Their Kids
For Muslims in the U.S. military, a different U.S. than
the one they swore to defend
The Intended Casualty
20
21
FAQ About Sunni and Shi’a/Shi’ites
23
22
PART TWO
Secret Sykes-Picot Agreement
26
Bernard Lewis: The Roots of Muslim Rage
28
Thomas L. Friedman: A Letter from Saudi Arabia
34
APPENDIX
Map of the Middle East
i
United States Muslim Population Circa 2000
ii
Glossary of Terms
iii
Summaries of Films on Islam and the Middle East
vii
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Source:
http://www.islamproject.org/pdfs/Muhammad_Guide.pdf
Life of Muhammad, The Prophet Of Islam
Muhammad (son of Abdullah) is known as “Prophet Muhammad” among believers in the religion
of Islam. According to Islamic teachings, he was the last prophet, or messenger of God, who
received revelation. When Muslims mention Muhammad’s name, they ask God to bless him, as
they also do for other prophets such as Adam, Abraham, Moses and Jesus.
Muhammad’s father died before he was born and his mother died when he was a child.
Muhammad lived with his grandfather, and later his uncle, Abu Talib. Abu Talib was a generous
but not a wealthy man, who taught his nephew the caravan trade while on their journeys to
Syria. A wealthy Meccan widow named Khadijah employed Muhammad to sell her goods in
Syria, and she was so pleased with his work that she asked him to marry her. For twenty-five
years, Khadijah and Muhammad were happily married. Their four daughters lived to be adults,
but two sons died in infancy.
Muhammad was born into the tribe of the Quraysh, in the
Arabian city of Mecca. The Quraysh traced its ancestry to
Abraham and his son Ishmael, and believed that he founded
Mecca and built the sacred Kaaba, or house of worship. It
was the responsibility of this tribe to take care of the Kaaba,
and give water and food to pilgrims who visited it.
Muhammad did not like the idol-worship of the Meccans or
the unjust way the rich treated the poor, even members of
their own tribe. He often spent time in thought and prayer in a
Kaaba in Mecca
cave outside Mecca. There, on the Mountain of Light (Jabal
al-Nur), when he was about 40 years old, Muhammad first
experienced the call to prophet hood. He described how the Angel Gabriel awoke him and told
him to read. Muhammad replied that he could not read. Gabriel then said, “Read (or recite) in
the name of your Lord who created, created man from a clinging clot.” (Koran, 95:1- 2) These
were the first verses of the Koran, the holy book of Islam.
This experience frightened Muhammad, and he hurried home, shivering, to his wife, who
wrapped him in a blanket. Khadijah reassured him that his search for truth would not lead him
astray. Her cousin Waraqah, a man of faith who knew the Christian holy books, also reassured
them that Muhammad’s call to prophet hood was true. Additionally, he warned Muhammad that
his own tribe would reject him.
After a while, Muhammad experienced more revelations, and the new verses that were revealed
told him to preach to his family. After hearing these sacred words, members of Muhammad’s
household and immediate family accepted Islam, including his wife Khadijah, and his young
cousin, Ali, son of Abu Talib. Other early converts were mostly slaves, poor people, and women.
Around 621, according to Islamic tradition, Muhammad had a night-time experience that has
been described as both a physical and spiritual journey. Tradition says that Muhammad traveled
on the steed Buraq to Jerusalem where he led other prophets in prayer. Muhammad then
ascended to heaven where he spoke to Allah, who gave him instructions to take back to the
faithful regarding the details of prayer. This has come to be known as “The Night Journey and
Ascension”.
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Later, he gathered members of the Quraysh and warned them to believe in one God and turn
away from worshipping idols and renounce their unjust behavior. Some important Meccans
joined him, but most powerful leaders of the Quraysh rejected him, because his growing
influence among the members of Meccan society threatened their prestige and power. The
Quraysh feared that news of Muhammad’s preaching against the idols would reach visitors
during the pilgrimage, causing people stop visiting the Kaaba. They bribed him with offers of
wealth and power, but he refused to give up.
As a result, the Quraysh persecuted the Muslims and finally banished them to a dry valley and
forbad anyone to trade with them. This deadly boycott, in a town without farming, resulted in
mass starvation, and Khadijah and Abu Talib both died. Muhammad sent a small group of
Muslims to Ethiopia (Axum) to seek protection from
persecution. Visitors from Yathrib, a city north of Mecca, also
responded to Muhammad’s teaching. Seeing the suffering of
the Muslims, they pledged to protect Muhammad and his
followers in their town. Little by little, the Muslims left Mecca
and migrated to Yathrib, until only Muhammad and a close
companion, Abu Bakr, were left. When the Quraysh plotted to
kill Muhammad, and Abu Bakr, the two escaped, secretly left
Mecca, and made their way to Yathrib as well.
Muhammad’s journey in 622 C.E.—called the Hegira—marks
the beginning of the Muslim calendar. Yathrib soon was
renamed Medina an-Nabi, or “City of the Prophet”, and the
inhabitants of Yathrib/Medina invited Muhammad to take over
leadership of the city. Muhammad drew up an agreement, the
Constitution of Medina, to establish and codify cooperation
among the Muslims and the local tribes. To help the refugees
from Mecca, who had left all that they owned behind,
Muhammad linked each migrant from Mecca (Muhajirun) in
brotherhood with a Muslim from Medina (Ansar). This policy
helped the refugees to begin new lives, and helped the new converts of Medina learn Islam from
the experienced Muslims from Mecca.
Muhammad’s successful escape from the murder plot enraged the Meccan leaders. They had
acquired the abandoned wealth of the refugees, but they saw a greater danger from the
expanding group of Muslims. The Quraysh feared that Muhammad’s growing influence among
the tribes of Arabia might replace their leadership, and they plotted more ways to weaken or
eliminate the Muslims.
Throughout his time in Mecca, Muhammad had not fought against the Quraysh’s persecution,
but this was about to change. A new revelation now told the Muslims to fight the Meccans, and
the first battle happened at the arrival of a Meccan caravan near the wells of Badr. Although the
Muslims were greatly outnumbered, they defeated the Quraysh during this skirmish. The
Quraysh sought revenge in a second battle at Uhud, where many from both sides died, but the
outcome was a standoff.
Unable to defeat the Muslims as easily as they expected, the Quraysh decided to attack Medina
with the help of allied tribes. Instead of going out to meet the attack, the Muslims fortified the city
by digging a deep trench around an undefended part of Medina. The Meccans, who were used
to quick raids, had never seen such a defense, and were not prepared for siege warfare. During
the Battle of the Trench, the Quraysh and their allies camped outside the defensive barrier, tried
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to break through, but were unsuccessful. After many of their allies lost patience and went home,
the weather turned bad, and the Quraysh broke camp and returned to Mecca, humiliated. Their
prestige with local tribes was in serious trouble, and their economic power was weakened by the
threat to their caravans.
After the Battle of the Trench, Muhammad decided to make the pilgrimage to Mecca. Although
the Quraysh had the ancient duty to honor pilgrims’ peaceful intent, they stopped the Muslims at
a place called Hudaybiyyah, and denied them the right to visit the Kaaba. Instead, Muhammad
succeeded in getting the tribe to make a peace treaty. The treaty allowed the Muslims to make
pilgrimage the following year, and the Quraysh agreed to ten years of peace. Although, at first
glance, the terms seemed to benefit the Meccans, the most, the treaty was also a victory for
Muhammad because:
• The Quraysh were forced to recognize the Muslim community as a bargaining partner.
• The Quraysh ultimately failed to keep Muhammad away from the Kaaba
• This once powerful tribe was already humiliated and weakened by defeat in battle.
• The treaty gave both the Quraysh and Muhammad the right to make alliances with other
tribes, and this allowed Muslim influence to grow unchallenged.
A short time later, the Quraysh broke the treaty, and Muhammad marched an army of
thousands toward Mecca. Recognizing certain defeat, the Quraysh surrendered the city without
a fight. Muhammad granted amnesty, or safety, to any of the Meccans who stayed in their
houses. He removed the idols from the Kaaba, and the Islamic call to prayer sounded from its
roof, as it has every day since.
After the conquest of Mecca, many people in Arabia began to accept Islam. During this time, in
order to promote more tribal peace and unity, Muhammad married several women, including
Aisha, the daughter of Abu Bakr, and Hafsa, the daughter of Umar, two important companions.
Other wives were mainly older widows, or women who helped to cement relations with their
tribes. His wives spoke of him as a fair and affectionate husband, and passed on the record of
his words and deeds to later generations.
Further revelations of the Koran continued for 23 years, until shortly before Muhammad’s death
in 632 CE. He recited the final verse during a sermon on his Farewell Pilgrimage to Mecca. By
that time, the Koran had already been memorized by many of Muhammad’s followers, recited in
his presence, and written down by scribes. Many also
had memorized or recorded Muhammad’s words and
deeds, which became known as the Hadith. The pattern
of Muhammad’s life came to be called the Sunnah, the
second source of Islamic knowledge after the Koran.
Muhammad was buried in Medina in the house where he
died, next to the main mosque, or Muslim gathering place
in Medina. Today, this location is known as the Mosque
of the Prophet, or Masjid an-Nabawi.
Mosque of the Prophet in Medina
Study & Discussion Questions:
1 What roles did Muhammad play during his life?
2. What types of leadership did he carry out in his society?
3. What were the major events in Muhammad’s life and in the community’s development?
4. What are the personal qualities that Muhammad modeled in his life?
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Sources:
http://www.islamproject.org/pdfs/Muhammad_Guide.pdf
http://www.vox.com/a/maps-explain-the-middle-east
ISLAM: Overview of Its History and Culture
Islam is the third of the major monotheistic faiths, meaning those based on belief in One God.
Judaism, Christianity, and Islam trace their origins to the teachings of prophets--messengers
who received Holy Scriptures. Their adherents believe that their holy scriptures are the word of
God, or were inspired by God. The word Islam means “peace through submission to God” and a
Muslim is a follower of Islam, “one who seeks peace through submission to God.” The Qur’an
teaches that all prophets were Muslim in the sense that they were models of submission to God
and seekers of truth.
Muslims trace the origins of Islam to the first prophet, Adam. The Koran teaches that God sent
many prophets to humankind with the same basic message – i.e. to believe in One God, to
worship. and to act according to moral standards. Muslims also honor as prophets Noah,
Abraham, Moses, and Jesus, as well as others known and unknown. Islam teaches that the
earlier scriptures were sometimes lost or altered, and that a final prophet, Muhammad,
completed God’s message to humankind and founded the religion of Islam. (See document
about the Life of Muhammad for more details about the Prophet’s life)
Spread of Islam
At the time of Muhammad’s death in 632 CE, the Muslim community already represented a
growing political, military and religious force in the region. Four successors to Muhammad’s
political power, called the “Rightly Guided Caliphs,” carried on the legacy of his leadership, but
not his prophet-hood or revelation.
During the century after his death, Muslim armies conquered a huge territory extending from
North Africa to Central Asia, resulting in the fall of the Persian Empire, and loss of territory for
the Byzantine Empire. The state of the “Rightly-Guided Caliphs” gave way to a civil war over the
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succession in 660 CE, resulting in the founding of the Umayyad dynasty, with its capital at
Damascus, Syria. The end of unified rule over all Muslim lands ended in 750 CE. A revolution
against the Umayyads resulted in founding a new Abbasid dynasty, with its capital at Baghdad.
It lasted until 1258 CE, but other regions also broke away to form separate Muslim states—a
few at first, then many. Muslim Spain was one of the most important of these states, but others
were established in Africa and Asia.
The growth of cities was both a cause and effect of the spread of Islam and economic growth in
Muslim-ruled areas. Cultural developments in literature, arts and sciences, manufacturing, and
trade accompanied Islam’s spread and its influence on religious, intellectual, economic and
political life in those regions. By 1500, Islam extended from West Africa, to coastal China, India
and parts of Southeast Asia. Only in Spain and Portugal did Muslims experience permanent
loss of territory, as a result of the Christian Reconquista by the Spanish and Portuguese. After a
long period of relatively peaceful and tolerant multi-religious life under Muslim rule, the new
Christian rulers persecuted, converted, and/or expelled Muslims and Jews from the Iberian
Peninsula.
Between 1500 and 1800 CE, Islam continued to spread in several regions, notably Eastern
Europe, Central Asia, West Africa and Southeast Asia. Successor states to the short-lived
Mongol Empire formed Muslim states, which were marked by military conquest, encouragement
of trade, and patronage of learning, arts and architecture. Three major states and a number of
smaller regional powers were important political, economic and military forces during this time.
In India, the Mughal Empire ruled in the Northern part of the subcontinent. The Safavid Empire
and its successors ruled Iranian and other Persian-speaking territories.
Islamic Arts and Crafts
Important cultural expressions of Islam were magnificent crafts and urban architecture. Both
influenced urban and courtly culture in Africa, Asia, and Europe. Italian and Indian stone
artisans, Chinese and Iranian painters, ceramic and textile artisans. Atisans working in steel,
bronze, silver and gold circulated among the royal courts and commercial workshops. Trade
with Europe encouraged this spread of art and culture, as more people craved the finer things in
life. Luxury goods for the upper, and then middle classes were important exports from Muslim
ports.
It is fair to say that some of Europe’s emerging industries learned
manufacturing in these regions. The ceramic industry in Europe learned
from Turkish, Persian and Chinese manufacturers. Asian, African, Indian
and Chinese cloth manufacturers served as models for European textiles,
and their exports were in great demand. Indian weavers and dyers
produced such variety and quality of cottons, silks and woolens that
common textiles today still bear specialized names from the exporting
regions -- calico, muslin, canvas, (later khaki), seersucker, chintz, voiles,
toile, velvet, satin, cashmere (from Kashmir), and damask. Persian and
Turkish carpets are still coveted in the west and sell for high prices.
Spices and food products from the Afro-Eurasian trade were also in high demand. This period
of exchange promoted changes in diet and agriculture across the whole world. An enormous
demand for sugar, coffee, and tea was another important consequence that originated in trade
with Muslim and other economic centers in Afro-Eurasia.
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Western Colonization and Tension
During the nineteenth century, European colonization of Muslim regions tipped economic and
political power in Europe’s favor, because of the growing shift in manufacturing and trade.
European military and industrial powers were twin forces that gradually weakened Muslim
states. By the early years of the twentieth century, the strongest Muslim power, the Ottoman
Empire, had been overpowered. After World War I, Ottoman territory in the Middle East and
North Africa had been divided up, primarily among the French and the British.
After World War II, nearly all of the modern Muslim countries had gained independence from
European powers, although not without cost. Algeria did not achieve its independence until the
1960s after a brutal resistance against French colonialism. African Muslim countries also gained
independence but suffered (and still suffer) many economic problems. Muslim societies were
urged to become more secular, but this often resulted in repressive local regimes, and led to
great frustration in Muslim societies. Dissatisfaction has led to the rise of political parties
emphasizing a return to Islamic principles of law as a basis for governance, calling with many
other groups for more democratic and representative government.
The west’s need for petroleum brought wealth to the oil-producing nations of the Persian Gulf,
but also put these countries in the geo-strategic spotlight. Iran struggled against a Westernfavored regime, and in 1979, religious and secular revolutionaries 1) appealed to the Shi’a
Iranian population to overthrow the Shah, and 2) established the Islamic Republic of Iran. After
the fall of the Soviet Union, Central Asian Muslim states, like many former Soviet regions, threw
off Russian rule, and promised to become new oil and gas producers for the world if pipelines
could be built from sources to refineries and distribution hubs.
At the beginning of the third millennium CE, there are more than 50 countries with Muslim
majorities, and dozens more with significant minorities. Several countries in Europe, such as
Great Britain, France, the Netherlands, Italy and Germany, have large Muslim minority
populations, mostly from their former colonies. Several countries in the Americas have growing
minorities of Muslims, including between 4 and 7 million living in the United States. About 40%
of Muslim Americans are of African American heritage.
In many countries, political parties whose platforms call for governance based on Islamic goals
and values, have won significant support from the voters. Electoral victories by Muslim parties
have been met with acceptance by some governments and with repression by others. Political
movements both within and outside governments, have spoken in the language of Islam against
injustices, using jihad to justify violent means. They have managed to attract some sympathy at
home and provoked fear abroad.
The rise of terrorism committed in the name of Islam came to a head in the September 11, 2001
attacks on the United States, causing many to confuse the widely- held peaceful teachings of
the faith with modern, radical interpretations. On the other hand, in the name of fighting against
terrorism, the United States waged what it characterized as a pre-emptive and liberating effort
against the regime of Saddam Hussein. This open-ended war seemed to many Muslims to be a
war against Islam itself, and has had negative repercussions, including the rise of ISIS.
The major struggle of the 21st century for Muslims will be to achieve positive social change and
build modern, economically and politically strong societies based on enduring Islamic principles
and values of the faith. As has happened many times in its 1400 years of existence, Muslim
scholars and ordinary people are trying to re-center Muslim thought to restore the balance
between extreme and moderate interpretations of Islam.
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Sources:
http://www.pbs.org/wgbh/pages/frontline/teach/muslims/beliefs.html
https://en.wikipedia.org/wiki/Five_Pillars_of_Islam
http://www.oxfordislamicstudies.com/article/opr/t125/e2510
Beliefs and Practices of Muslims in Daily Life
Six Major Beliefs of Muslims
Belief in the Oneness of God: Muslims believe that God is the creator of all things, and that
God is all-powerful and all-knowing. God has no offspring, no race, no gender, no body, and is
unaffected by the characteristics of human life.
Belief in the Angels of God: Muslims believe in angels, unseen beings who worship God and
carry out God's orders throughout the universe. The angel Gabriel brought the divine revelation
to the prophets.
Belief in the Books of God: Muslims believe that God revealed holy books or scriptures to a
number of God's messengers. These include the Qu’ran (given to Muhammad), the Torah
(given to Moses), the Gospel (given to Jesus), the Psalms (given to David), and the Scrolls
(given to Abraham). Muslims believe that these earlier scriptures in their original form were
divinely revealed, but that only the Qu’ran remains as it was first revealed to the prophet
Muhammad.
Belief in the Prophets or Messengers of God: Muslims believe that God's guidance has been
revealed to humankind through specially appointed messengers, or prophets, throughout
history, beginning with the first man, Adam, who is considered the first prophet. Twenty-five of
these prophets are mentioned by name in the Qu’ran, including Noah, Abraham, Moses, and
Jesus. Muslims believe that Muhammad is the last in this line of prophets, and was given the
message of Islam for all humankind.
Belief in the Day of Judgment: Muslims believe that on the Day of Judgment, humans will be
judged for their actions in this life. Those who followed God's guidance will be rewarded with
paradise; those who rejected God's guidance will be punished with hell.
Belief in the Divine Decree: This article of faith addresses the question of God's will. It can be
expressed as the belief that everything is governed by divine decree, namely that whatever
happens in one's life is preordained, and that believers should respond to the good or bad that
befalls them with thankfulness or patience. This concept does not negate the concept of "free
will;" since humans do not have prior knowledge of God's decree, they do have freedom of
choice.
The five pillars or acts of worship in Islam
Muslims are asked to put their beliefs into practice by performing certain acts of worship. As in
all faiths, adherence to religious obligations and practices is a matter of individual choice. Some
followers are very strict in performing these duties, while others are not.
The Declaration of Faith (Shahada): The first act of worship is the declaration that "There is no
deity except God and Muhammad is the messenger of God." Muslims repeat this statement
many times a day during their prayers. If someone wants to become a Muslim, he or she makes
this profession of faith as an entry into Islam.
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Obligatory Prayer (Salat): Islam prescribes a brief prayer or ritual worship five times a day: at
dawn (Fajr), noon (Dhuhr), late afternoon (Asr), sunset (Maghrib), and night (Isha). Muslims
perform ablution before prayer -- a brief prescribed washing of the hands, mouth, nose, face,
arms and feet (Wudu). One may pray alone or in a group in any clean location, including a
mosque. The Friday noon prayer is special to Muslims and is done in a mosque if possible, to
promote fellowship, although prayer may occur anywhere. Muslims face in the direction of the
Kaaba in Mecca when they pray. The prayer is accompanied by a series of set positions,
involving standing, bowing, and kneeling.
Compulsory Charity (Zakat): The word zakāt can be defined as purification and growth
because it allows an individual to achieve balance and encourages new growth. Muslims are
required to give to the poor and needy to strive towards eliminating inequality. Islam prescribes
an obligatory charity, based on two and a half percent of one's income and wealth. In addition to
this amount, Muslims are encouraged to give as much as they can in voluntary charity
throughout the year. Payment must be in kind. This means if one is wealthy then he or she
needs to pay a portion of their income. If a person does not have much money, then he or she
should compensate for it in different ways, such as good deeds and good behavior toward
others.
Fasting during Ramadan (Sawm): Muslims are required to fast from dawn to sunset during the
month of Ramadan, which is the ninth month of the lunar calendar. People gather in the
evenings for a festive breaking of the fast. When fasting, Muslims refrain from food, liquid, and
sexual activity. During Ramadan, Muslims are also supposed to abstain from lying, gossip, petty
arguments, and negative thoughts or behaviors, including getting angry. The fast is meant to
allow Muslims to seek nearness to and forgiveness from God, to express their gratitude to and
dependence on him, to atone for their past sins, and to remind themselves of the needy.
Muslims are required to start fasting when they reach puberty, although some younger children
may also fast. People who are sick, traveling, menstruating, pregnant or nursing may break their
fast, but may make up the days later in the year. The elderly and people with disabilities are
excused from fasting.
Ramadan was the month in which the revelation of the Qu’ran to Muhammad began. Therefore
Muslims are encouraged to read the Qu’ran during this month and often gather in the evenings
in mosques to listen to recitations from the holy book.
Pilgrimage to Mecca (Hajj): Every Muslim is required to make the pilgrimage to Mecca, located
in Saudi Arabia, once in their lifetime if they are financially and physically able. Mecca is home
to the first house of worship of God, the Kaaba, and is said to have been built by the prophet
Abraham and his son Ishmael.
When the pilgrim has reached the region around 10 km (6.2 mi) from Mecca, he/she must dress
in Ihram (clothing, which consists of two white sheets). All outward symbols of rank and wealth
are erased during the pilgrimage, as Muslims from every part of the globe come together for the
purpose of worshipping God. Muslims who complete the pilgrimage are referred to as "Hajji"
and are greeted with great celebration and respect in their communities when they return
home.
Islamic teachers say that the Hajj should be an expression of devotion to God, not a means to
gain social standing. The believers should be self-aware and examine their intentions in
performing the pilgrimage. This should lead to constant striving for self-improvement.
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The main rituals of the Hajj include Tawaf (walking seven times around the Kaaba); touching
the Istilam (sacred Black Stone); Sa’yee (traveling seven times between Mount Safa and
Mount Marwah; and Ramee (symbolically stoning the Devil in Mina)
Daily Life of Muslims
Islam contains many rules for daily life and human relationships. The first source of these rules
is the Qu’ran and the second is the Hadith (reports of the Prophet Muhammad's words or
actions).
Prohibitions: In Islam, everything considered harmful either to the body, mind, soul or society is
prohibited (Haram), while whatever is beneficial is permissible (Halal). Islam prohibits Muslims
from consuming pork, alcohol, or mind-altering drugs. Muslims are required to eat meat that is
butchered and blessed in an Islamic way. Muslims are also prohibited from gambling, taking
interest, fortune-telling, killing, lying, stealing, cheating, oppressing or abusing others, being
greedy or stingy, engaging in sex outside of marriage, disrespecting parents, and mistreating
relatives, orphans or neighbors.
Role of the clergy: There is no hierarchy of clergy in Islam, nor do Muslim religious leaders
have the power to forgive people of their sins. Every individual has a direct relationship with God
without any intermediary. There are religious leaders or scholars, called ulema or imams, who
have studied and are experts in different aspects of Islam, such as Sharia, Hadith, or Qu’ranic
recitation. It is also important to note that there is not one single Islamic authority; so there are
differences among Muslim scholars.
Conversion to Islam: Muslims are encouraged to share their faith with others. However,
Muslims are told not to attack others' beliefs or engage in conflicts or debates about matters of
religion. There is no formal ceremony for conversion. People must merely believe in and recite
the shahada to convert to Islam.
Roles of Women in Islam
Contrary to how popular culture portrays Muslim women's rights and privileges, Islam gives
women many rights. However as in all cultures and communities, these rights are often violated
or modified to conform with local custom. This is the result of the intersection of Islam with
existing cultural norms, which may reflect male-dominated societies. In Muslim communities,
women often have a strong influence in the family, the workplace, religion and society in
general. When women are taken advantage of, it is often due to their lack of education and
knowledge of the actual tenets of Islamic law (sharia).
Legal Status of Women in Islam
• Men and women are moral equals in God's sight
• Men and women are expected to fulfill the same duties of worship, prayer, faith, almsgiving,
fasting, and pilgrimage to Mecca.
• Islam generally improved the status of women compared to earlier Arab cultures, prohibiting
female infanticide and recognizing women's full personhood.
• Islamic law guarantees women's rights of inheritance and to own and manage property. A
woman's earnings are hers to spend as she chooses, although she may contribute to the
expenses of the household if she wishes.
• Women have the right to contract themselves in marriage.
• Islamic law emphasizes the contractual nature of marriage, requiring that a dowry be paid to
the woman rather than to her family,
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•
•
•
•
•
•
Guardians have limited ability to contract women in marriage against their wishes. Minor
girls who are wed against their wishes have opportunities to abrogate the marriage upon
reaching majority
Women are allowed to write clauses into marriage contracts that limit the husband's
authority over them
Wives are permitted to sue for divorce in religious courts, particularly in cases of cruelty,
desertion, or dangerous contagious diseases.
Women are granted the right to live in the matrimonial home and receive financial
maintenance during marriage and a waiting period following death and divorce.
Husbands are required to find housing for a divorced wife while she has custody over the
children
The man is completely responsible for taking care of his wife's and children's financial
needs.
Marriage: Since men and women are not supposed to date, parents arrange marriages in some
Muslim countries. However, the ultimate decision lies with the prospective couple. In Western
countries, prospective spouses usually meet in a family setting or a public place, and often
choose their partner on their own, although they still seek the approval of their parents.
Marriage in Islam is a mutual contract between a man and a woman to live together according
to the teachings of Islam and to bring up their children in their faith. Although Islam permits men
to practice polygamy, it is usually the exception, not the norm, and carries the condition that a
man must treat his wives equally. Since the Qu’ran says that man must treat all wives equally,
many Muslims consider polygamy forbidden.
Family Life: The family is considered extremely important in Islam. The Muslim family
encompasses the entire circle of familial relationships, including in-laws. Obligations to parents
and other relatives are strongly stressed. Extended family often live in the same house or
neighborhood, and even when they do not, the family is quite close emotionally.
Public Life: Muslim women are permitted to participate in all walks of life as long as their
modesty is not affected. Muslim women have the right to be educated, work outside the home,
and contribute to society. Because of the influence of mothers on their children, it becomes
even more important that women be educated.
Modesty: Both men and women are expected to present themselves in a manner that
emphasizes modesty. Hijab or covering, for example, is so that women's sexuality will not
become a source of temptation or enter into their interactions with men. Many Muslim women
view hijab as liberating them from the male gaze. Men are also required to behave and dress
modestly. The dress varies for women and men from culture to culture, and according to
individual beliefs.
Relations between Men and Women: Islam requires that Muslim men and women observe
modesty in their interactions. Muslim men and women should relate as brothers and sisters, and
avoid any interaction that might lead to sexual or romantic activity prior to marriage. Although
this prohibition is often affected by Westernized ideas, Islam requires that both men and women
remain chaste until marriage.
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Current Status of Women, Both Reformist and Conservative
• Since the mid-19th century, people have questioned the legal and social restrictions on
women, especially regarding education, seclusion, veiling, polygyny, slavery, and
concubinage.
• Improvement of the status of women became a major issue in modern, reformist Islam.
Nationalist movements in the post–World War II period perceived women and gender issues
as crucial to social development. State policies enabled groups of women to enter the maledominated political sphere and professions previously closed to them, although these
policies often caused backlash, especially in more conservative societies.
• Women have published works advocating reforms, established schools for girls, opposed
veiling and polygyny, and engaged in activist movements.
• Women today are active participants in grassroots organizations; development projects;
economic, education, health, and political projects; relief efforts; charitable associations; and
social services.
• Women are typically viewed as key to either reforming or conserving tradition because of
their roles in maintaining family, social continuity, and culture.
• Tensions remain between traditionalists, who advocate continued patriarchy, and reformists,
who advocate continued liberation of women. Debates continue over the appropriate level of
female participation in the public sphere.
• Although governments have promoted education for both boys and girls as a means of
achieving economic growth, the percentage of girls enrolled in schools still remains low.
• Concern for men's jobs has given added incentive to the conservative call for women to
adhere to traditional roles as housewives and mothers, although economic necessity has led
women to undertake whatever work they can find, usually low-paid, unskilled labor.
Differences in Traditional Muslim Headgear
For Women
Part One
Page 13
Source
Council of Foreign Relations
http://www.cfr.org/religion/islam-governing-under-sharia/p8034
Sharia Law
Introduction
Sharia, or Islamic law, influences the legal code in most Muslim countries. A movement to allow
sharia to govern personal status law, along with a set of regulations that pertain to marriage,
divorce, inheritance, and custody, is even expanding into the West.
Sharia's influence on both personal status law and criminal law is highly controversial. Some
interpretations are used to justify cruel punishments such as amputation and stoning, as well as
unequal treatment of women in inheritance, independence and dress. The debate is growing as
to whether sharia can coexist with secularism, democracy, or even modernity.
Sharia has become a topic of political concern in the United States in recent years. The state of
Oklahoma passed a ballot measure in November 2010 to ban the use of sharia law in court
cases, which supporters said was "a necessary preemptive strike" against Islamic law. Several
opponents of the construction of new mosques around the United States have cited fear of the
spread of sharia as a reason for their opposition.
What is Sharia?
Sharia developed several hundred years after the Prophet Mohammed's death in 632 CE as the
Islamic empire expanded from North Africa to China. Also meaning "path" in Arabic, sharia
guides all aspects of Muslim life, including daily routines, familial and religious obligations, and
financial dealings.
As each locality tried to reconcile local customs with Islam, distinct schools of Islamic thought
developed. They differ in the weight each applies to the sources from which sharia is derived -the Qu’ran, Hadith, Islamic scholars, and consensus of the community.
The distinctions have more impact on the legal systems in each country, however, than on
individual Muslims, as many do not adhere to one school in their personal lives.
Sunni
•
•
•
The Hanbali school, Islam's most orthodox which spawned the Wahhabi and Salafi
branches, is embraced in Saudi Arabia and by the Taliban in Afghanistan.
The Hanafi school, known for being the most liberal and the most focused on reason and
analogy, is dominant among Sunnis in Central Asia, Egypt, Pakistan, India, China,
Turkey, the Balkans, and the Caucasus.
The Maliki School is dominant in North Africa and the Shafi'i school in Indonesia,
Malaysia, Brunei Darussalam, and Yemen.
Shi’a
• The Ja'fari school, adopting reasoned argumentation is dominant most notably in Iran.
Punishment and Equality Under Sharia
Marriage and divorce are the most significant aspects of sharia, while criminal law is the most
controversial. In sharia, there are categories of offenses: those that are prescribed a specific
punishment in the Qu’ran, known as hadd punishments, those that fall under a judge's
Part One
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discretion, and those resolved through a tit-for-tat measure (i.e., blood money paid to the family
of a murder victim).
Hadd Crimes:
•
•
•
•
•
Unlawful sexual intercourse (sex outside of marriage and adultery)
False accusation of unlawful sexual intercourse
Wine drinking (sometimes extended to include all alcohol drinking),
Theft
Highway robbery.
Controversial Punishments
•
•
•
•
Flogging, stoning, amputation, exile, or executions get a significant amount of media
attention when they occur. These sentences are not often prescribed, however and
lesser penalties are often considered sufficient.
Extremist groups such ISIS, have become notorious for executions by stoning and
crucifixion.
Vigilante justice also takes place. Honor killings, murders committed in retaliation for
bringing dishonor on one's family, are a worldwide problem. The UN estimates
thousands of women are killed annually in the name of family honor.
Other practices such as female genital cutting, child and adolescent marriages,
polygamy, and gender-biased inheritance rules.
There is significant debate over what the Qu’ran sanctions and what practices were
pulled from local customs that predate Islam. Those that seek to eliminate or at least modify
these controversial practices cite the religious tenet of tajdid. The concept is one of renewal,
where Islamic society must be reformed constantly to keep it in its purest form...
Sharia vs. Secularism
The issue of sharia law versus secular law gained new scrutiny in 2011 in the wake of uprisings
in several Arab countries, which ousted long-time autocrats and helped Islamist political parties
gain prominence.
Whether democracy and Islam can coexist is a topic of heated debate. Some conservative
Muslims argue democracy is a purely Western concept imposed on Muslim countries. Others
feel Islam necessitates a democratic system and that democracy has a basis in the Qu’ran.
Rather than rejecting democracy, many Muslims see sharia as a means "to be liberated from
government corruption and believe it can exist within a democratic and inclusive framework."
Opinions on the best balance of Islamic law and secular law vary, but sharia has
been incorporated into political systems in three general ways:
Dual Legal System. A dual system in which the government is secular but Muslims can
choose to bring familial and financial disputes to sharia courts. The exact jurisdiction of these
courts varies from country to country, but usually includes marriage, divorce, inheritance, and
guardianship.
Examples: Nigeria, Kenya, Tanzania, Lebanon and Indonesia.
Western countries are also exploring the idea of allowing Muslims to apply Islamic law in familial
and financial disputes. I
Example: United Kingdom officially allowed tribunals governing marriage, divorce, and
inheritance to make legally binding decisions if both parties agreed.
Part One
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Government Under God. Where Islam is the official religion, sharia is declared to be a
source of the law. Non-Muslims are not expected to obey sharia
Examples: Saudi Arabia (strictest), Kuwait, Bahrain, Yemen, United Arab Emirates (most
tolerant), Pakistan, Iran, and Iraq
Completely Secular. The government is declared to be secular in the constitution. Islamist
parties run for office occasionally in these countries and sharia often influences local customs.
Popular Islamist groups are often viewed as a threat by existing governments. Secularism is
sometimes upheld by severe government crackdowns on Islamist groups and political parties.
Secular Muslim countries are a minority, however, and the popularity of Islamist political parties
are narrowing the gap between religion and state.
Examples: Turkey, Azerbaijan, Tajikistan, Chad, Somalia, and Senegal.
Modern Economies and Sharia
Sharia-compliant financial instruments can't pay or collect interest, due to Islam's proscription of
usury. Islamic investments also can't be associated with alcohol, pork, gambling, pornography,
or other Muslim prohibitions. The growing pool of sharia-compliant assets is fueling demand for
Islamic bonds, or sukuk, issued by corporations and governments, mainly in Muslim countries.
Malaysia and Saudi Arabia dominate the sukuk market, the United Kingdom issuance of £200
million ($327 million) sukuk indicates the potential for Islamic finance in global markets.
Part One
Page 16
Source
http://islamicsupremecouncil.org/understanding-islam/legal-rulings/5-jihad-a-misunderstoodconcept-from-islam.html?start=9
Jihad
WHAT JIHAD IS
The Arabic word "jihad" is often translated as "holy war," but in a purely linguistic sense, the
word " jihad" means struggling or striving. The Arabic word for war is: "al-harb".
In a religious sense, as described by the Qu’ran and teachings of the Prophet Muhammad,
"jihad" has many meanings. It can refer to internal as well as external efforts to be a good
Muslim or believer, as well as working to inform people about the faith of Islam.
If military jihad is required to protect the faith against others, it can be performed using
anything from legal, diplomatic and economic activity to political means. If there is no peaceful
alternative, Islam also allows the use of force, but there are strict rules of engagement. To
highlight this point, the Prophet Mohammed told his followers returning from a military
campaign: "This day we have returned from the minor jihad to the major jihad," which he said
meant returning from armed battle to the peaceful battle for self-control and betterment.
• Innocents - such as women, children, or invalids - must never be harmed,
• Any peaceful overtures from the enemy must be accepted.
• Military action is therefore only one means of jihad, and is very rare.
In case military action appears necessary, not everyone can declare jihad. It has to be
declared by a proper authority, advised by scholars, who say the religion and people are under
threat, and violence is imperative to defend them. The concept of "just war" is very
important. Examples of sanctioned military jihad include the Muslims' defensive battles against
the Crusaders in medieval times, and before that some responses by Muslims against
Byzantine and Persian attacks during the period of the early Islamic conquests.
The concept of jihad has been hijacked by many political and religious groups over the ages
in a bid to justify various forms of violence. In most cases, Islamic splinter groups invoked jihad
to fight against the established Islamic order. Scholars say this misuse of jihad contradicts
Islam. Military action in the name of Islam has not been common in the history of the faith.
Scholars say most calls for violent jihad are not sanctioned by Islam.
WHAT JIHAD IS NOT
Jihad is not a violent concept.
Jihad is not a declaration of war against other religions. It is worth noting that the Qu’ran
specifically refers to Jews and Christians as "people of the book" who should be protected and
respected. All three faiths worship the same God. Allah is just the Arabic word for God, and is
used by Christian Arabs as well as Muslims. Warfare in the name of God is not unique to
Islam. Other faiths throughout the world have waged wars with religious justifications,
Including Christianity.
Part One
Page 17
Source:
http://www.islamproject.org/pdfs/Muhammad_Guide.pdf
Personal and Civic Values in Islam
*Expressed by Modern Day Muslim-Americans
Jameel Johnson, (Congressional Aide)
“One of the things the Prophet Muhammad, peace and blessings be upon him, taught us
was that it is our duty to correct injustices in the world.”
Kevin James, (FDNY Fire Marshall)
• “ The Prophet Muhammad, asked the question to the people around him, ‘Do you love
your Creator, serve your fellow man first.’”
•
“The Prophet put that emphasis on inner development, jihad, and struggle with yourself
to improve yourself in your intent for the sake of God.”
Najah Bazzy, (Nurse)
• “He said to these people, these are your neighbors, your brothers and sisters, and he
establishes that sense of humanity, that ummah.”
• “Prophet Muhammad has taught us that we don’t even understand, we could never
comprehend the value of taking care of the ill or providing for the dying and maintaining
their dignity.”
Mohamed Zakariya, (Master Calligrapher)
• “This piece is the golden rule in Islam. It is the basis of relations between people.”
Imam Qazwini, (Religious Leader)
• “Before you reform the society you have to reform yourself.”
*Expressed in the Koran
• “O believers! Why do you say what you do not do? It is most odious in Allah’s sight that
you should say that which you do not do.”
• “O people, Surely we have created you from a male and female, and made you tribes and
families that you might know one another. Indeed, the noblest of you with Allah is he
who is best in conduct.”
*Expressed in the Hadith
• “None of you truly believes until he wishes for his brother what he wishes for himself.”
• “Whosoever of you sees an evil action, let him change it with his hand; and if he is not
able to do so, then with his tongue; and if he is not able to do so, then with his heart –
and that is the weakest of faith.”
• “There should be neither harming nor reciprocating harm.”
• “He is not one of us who does not show tenderness to the young and who does not show
respect to the elder.”
• “A man said to the Prophet (may the blessings and peace of Allah be upon him): Counsel
me. He (the Prophet) said: Do not become angry. The man repeated [his request]
several times, and he (the Prophet) said: Do not become angry.”
Part One
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American Muslim Responses to September 11, 2001
M. Cherif Bassiouni (Professor of Law):
Jihad is misused. There is absolutely nothing in Islam that justifies the claims of Osama bin
Laden or al Qaida or other similar groups to kill innocent civilians. That is unequivocally a crime
under Islamic law. Acts of terror, violence that have occurred in the name of Islam are not only
wrong, they are contrary to Islam.
Kevin James (FDNY Fire Marshall):
• On September 11th, I hooked up with two other fire marshals. I think I can speak for all of
us, we were in a state of shock. In the back of my head I thought, “Don’t be Muslims doing
this.” I just felt sick.
• We were dying to go out there and do something, figuring that some of the brothers, that
anyone, could still be trapped under the rubble. But it was frustrating. But you gotta’
understand, they don’t want to lose more people on top of those already lost. This is just, I
mean, of course, out and out madness.
• The Prophet himself because of the circumstances engaged in battle, warfare, but he had a
certain code of conduct, which he followed. You have to separate fanaticism, which every
religion has, from the reality and truth of that religion. These are fanatics who have lost sight
of what the purpose of religion is, and they are acting, you know, on their own.
• What hurt me probably most of all in the World Trade Center attack was that here is a
religion that I had entered because of the universality and the tolerance that are throughout
the Book and the sayings of the Prophet. Yet these people that did that and were behind it
and planned it were so intolerant and so disregarding of their own tenets that they could do
something so horrific and kill people in such a horrible manner.
• It was hard, it was hard, and you know that sinking feeling in the pit of your stomach. It’s
like, you know, after you do all this work and you try so hard and now this. The Prophet
says, if you’re planting a tree and the end of the world comes, you finish planting the tree. It
means you just keep on going and try to live your life according to what you believe in, and
for me and others to keep this from ever happening again.
• September 11th underscored the need to have dialog with non-Muslims and other faiths to
understand each other and try to resolve these hotspots that fester and cause this type of
hatred.
Daisy Khan (Architect):
The death and destruction in New York City that was caused by this terrible, terrible event in the
name of Islam has propelled the Muslim community to respond in many different ways. And one
of the ways I want to respond is the way the Prophet would have responded which is to just talk
about the humanity we all belong to.
Mohamed Zakaria (Muslim Calligrapher):
• Revenge, suicide bombing and things of that kind, they have no place in Islam, they must
never have a place, never, never. Islam is really a soft thing, not a hard thing and so we
must approach it with softness and be soft to each other.
• The Prophet said, make it easy and not difficult. So we should put away all those angry
words, the harsh and strident rhetoric that we’ve been dealing with for all these years that
we’ve suffered with this sweet religion through this beastly stuff, and come out into the light
and be bright in America, be bright and look in the mirror, that’s what we have to do”
Part One
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Source:
http://www.episcopalcafe.com/being-a-muslim-parent-in-america/
How Muslim-American Parents Talk to Their Kids
The New York Times asked its Muslim readers “how they talk to their children about these
difficult times,” and heard back from more than 200 Muslim parents. They published a number
of the responses: one parent who taught a son’s preschool class about the Islamic holidays;
other parents who warn their children about ISIS recruitment, to be kind and patient and help
their neighbors, that the terrorists are not representative of Islamic teachings and that you can
be Muslim and American at the same time.
Some excerpts:
I home-school my three children. Our Muslim kids personally identify with how the Christian
pilgrims came here, cut off from everyone and everything they knew, simply to be able to adore
God how they thought fit. Our children study how our founding fathers knew that our Creator
sees all men as equal, although the fathers themselves fell short of this ideal. At the same time,
they study how the Prophet Muhammad could not sleep until any money or food in his home
was shared with the less fortunate.
Sammer Lashin in Fremont, Calif. Children ages 11, 9 and 6
There is no war with the West; the West and Islam are compatible. In fact Islam is more
compatible with the ideas of freedom, tolerance and equality than most countries that call
themselves Muslim are. There is no need for a caliphate; we enjoy religious freedom here. No
one there does.
Nadeem Ahmed in Mississauga, Ontario Children ages 18 and 16
I don’t need to talk to them about extremists. I need to show them what Muslims believe and
how it affects our daily lives in good ways and how it affects others in good ways. I show them
that Allah loves us, to be generous with our money, our charity, and our kindness. I show them
that it’s important to be helpful to our neighbors and our elders. I show them all the good that
we’re supposed to do is good for us and each other.
Edlyn Sammanasu in Fremont, Calif. Children ages 8, 5 and 3
I am a physician whose parents emigrated from Pakistan, and my husband is a pediatrician. His
parents emigrated from Egypt. We are Americans since birth. And we are Muslims. The two
identities go together. We have instilled this identity into our mixed children. I teach my children
the core values of Islam. These core values really make you a good person. They help you to
be caring, conscientious, community-minded, green, give to charity and spread happiness.
These values do not allow you to be oppressive, wreak terror, kill innocents, or impose your
faith. This is how I talk to my kids. Not just as a reaction to what extremists are doing. But so
they learn about the true tenets of their Islamic faith.
Mahnaz Chand Tantawi in Franklin Lakes, N.J. Twins age 9
Part One
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Source:
Washington Post
For Muslims in the U.S. military, a different U.S. than the one they swore to defend
Many American Muslims say they are living through a difficult time in this country. Those current
and former soldiers interviewed for this story said that hateful comments have driven a wedge
between them and the country they swore to defend. There are roughly 5,900 U.S. service
members who self-identify as Muslims. In many units, they often find themselves acting alone
as representatives for the religion in their platoons, answering basic questions about the tenets
of Islam. Now they are finding a climate that is significantly worse than anything they
experienced after the Sept. 11th, 2001, attacks.
U.S. Marine Gunnery Sgt. Emir Hadzic was a Muslim refugee. “The way Americans welcomed
us made such a huge impression on me that I felt like I owed something back,” said Hadzic, a
Bosnian-Muslim who fled Sarajevo in 1995. Shortly after arriving in the United States, Hadzic
joined the Marine Corps. “I thought I would sign up and pay my debt and on behalf of my
family,” he added. Eight deployments later, Hadzic has become disturbed by the rising antiMuslim sentiment in this country.
Donald Trump, a candidate Hadzic used to support, has called for barring Muslims from
entering the United States. “We used to be a balanced people. We used to be true to our
values, but now we’re willing to betray our values because of a sense of fear? That’s not
American,” said Hadzic. “What the hell happened to that America I immigrated to?”
For Hazdic, the suggestion from Trump that Muslims need to carry special ID cards is
unmistakably similar to what he heard as a child in Bosnia in the early 1990s, when Serbs
started rounding up Muslims with orders to wear white arm bands so they could be identified by
their religion. “Hazdic said, “I know how things work when you start whipping up mistrust
between your neighbors and friends … I’ve seen them turn on each other.”
“The rhetoric is definitely different,” said Cpl. Ibrahim Hashi. “And I’m concerned for myself and
my family’s safety.” Hashi said he has seen anti-Muslim postings on Facebook such as, “The
only good Muslim is a dead Muslim.” He has tried to confront friends and former comrades who
post hateful things about Muslims. Their response was: “Aw, man we’re not talking about you,
you’re good. We’re talking about those Muslims.” “I tell them you can’t cut me out of my own
community and say that I’m the good one,” said Hashi. “It’s sad. I’ve had to cut former friends
out of my life because I’m not going to accept it. I value myself. I have self-worth.”
During his five-year enlistment, Hashi said in his platoon, “it was nothing but love.” His religion
didn’t matter, he recalled. But after seeing such visceral reactions and condemnations toward
his religion on fellow veterans’ and Marines’ Facebook pages, it has made him think twice about
joining if he were to sign up today. “It’s a very real tangible hate that exists,” Hashi said. “And
knowing that hate is out there, I don’t know if I’d do it again or not.”
Former Marine Cpl. Mansoor Shams said the anti-Muslim rhetoric especially dishonors the
memories of the American Muslims who have died in uniform. “They’re people that have died for
this country, and we’re bashing their faith around all the time.”
Army Capt. Nadi Kassim said he sees today’s rhetoric as “un-American” and has watched his
country’s descent into a renewed Islamophobia. He thinks the current climate is profoundly
against his Army values. “It doesn’t represent what the military represents when it comes to
equality. It’s not okay to discriminate, and it’s not okay to be racially biased, and that’s coming
from someone who is Muslim and has decided to serve his country, which anybody can do.”
Part One
Page 21
Sources:
Episcopal Migration Ministries FB page
http://www.vox.com/a/maps-explain-the-middle-east
The Intended Casualty
I find myself wondering many things in the days following the terrible attacks in Paris this
weekend. I wonder who would bring a fake Syrian passport to their suicide bombing attack… I
wonder how a paper document survived a bomb blast that dismembered the body on which it
was carried… I wonder why a terrorist who exploited the refugee crisis to find his way from Syria
to France would leave clues to such a useful strategy for smuggling bombers into Western
Europe and the United States…Why is that? It leads me to wonder about the intended
casualties of the Paris attacks. Could it be that the intended casualties go far beyond the victims
in France?
Could it be that the intended casualties are the hundreds of thousands of children, women, and
men fleeing them in their own homelands? Could it be that the intended casualties were the
very people most oppressed already by the same terrorists in Syria and Iraq? Could it be that
the terrorists’ strategy has to do with enlisting the rest of the world as accomplices to their own
work of oppression of the innocent?
Indeed, we’re already seeing the strategy work. Presidential candidates have been quick to
react in the basest of ways. Accepting the refugees, one says, is insane. Another has called for
abandoning plans to accept even the minimal number of refugees promised so far. The media
are fanning the flames. ..With every reactive outcry I hear to abandon our own sense of
compassion, I wonder if the intended consequence is decency itself.
Three of the presidential candidates now calling for an end to Syrian refugee resettlement have
made what good Christians they are a campaign issue. ... I wonder if the intended casualty is
our souls. ..What I really wonder is if that flood of good will and welcoming the stranger was the
actual intended casualty of terror this weekend.
We have a stark contrast between the terrorist vision and the vision of faith I have seen so often
in the last few months. The contrast has nothing to do with Islam, Christianity, or any other faith.
It does have to do with the difference between faith and ideology, with faith that has a healthy
humility and fanaticism that has no sense of the ethical, no sense of decency, no sense of
respect for the dignity and humanity of others who differ in whatever way. It does have to do
with the difference between faith that overcomes fear and fear masquerading as faith.
The corrective, is to be true to our values. .. They are, of course, the values of all people of good
will of whatever faith or of no faith. For me they have to do with the tenets of faith that call for the
love of enemies. They have everything to do with the teaching of Jesus, who said,“If any want to
become my followers, let them deny themselves and take up their cross and follow me. For
those who want to save their life will lose it, and those who lose their life for my sake will find it.
For what will it profit them if they gain the whole world but forfeit their life? Or what will they give
in return for their life?” (Mt. 16:24-26) ..What I wonder is if the intended casualty is faith itself.
What I wonder is if the intended casualty is goodness itself.
Part One
Page 22
Sources
http://www.bbc.com/news/world-middle-east-16047709
http://www.cbsnews.com/news/in-detail-sunnis-vs-Shi’ites/
http://www.vox.com/a/maps-explain-the-middle-east
https://www.washingtonpost.com/news/worldviews/wp/2016/01/05/5-facts-about-sunnis-and-Shi’ites-thathelp-makes-sense-of-the-saudi-iran-crisis/
FAQ About Sunnis and Shi’as/Shi’ites
Why did Islam split into these two main sects?
The split originated in a dispute in A.D. 632 soon after the death of the Prophet Muhammad
over who should lead the Muslim community as the caliph. The Sunnis felt that Abu Bakr, a
close friend of the prophet's, and the father of Muhammad's wife,, ought to be the next Muslim
leader, based on a general consensus among the Muslim community.
However, the Shi’a claimed that Mohammed had anointed his cousin and son-in-law, Ali ibn Abi
Talib, as his rightful successor. The Sunnis won out, but a split was born, and that rift was
cemented in a bloody way. As a result of intrigues, violence and civil wars which marred his
caliphate, Ali was murdered and his successor killed and beheaded in battle by the ruling
Sunni's troops. .
This initial dispute set off a longer conflict about who should lead the Islamic community, with
Sunnis believing that Muslim leaders should be chosen from those qualified, while the Shi’ite
Muslims believing they should follow Muhammad's bloodline. The way the two groups view
themselves is shown in their names.
Who are the Sunnis?
Sunni Muslims regard themselves as the orthodox and traditionalist branch of Islam.
The word Sunni comes from "Ahl al-Sunna", (the people of the tradition). This refers to
practices based on precedent or reports of the actions of the Prophet Muhammad and those
close to him. The Sunni tradition also emphasizes a codified system of Islamic law and
adherence to the same. Sunnis venerate all the prophets mentioned in the Koran, but
particularly Muhammad as the final prophet. All subsequent Muslim leaders are seen as
temporal figures.
Who are the Shi’as?
In early Islamic history the Shi’as were seen as a political faction - literally "Shi’at Ali" or the
party of Ali. The Shi’as claimed the right of Ali, the son-in-law of the Prophet Muhammad, and
his descendants, to lead the Islamic community. When Ali and his descendants were killed, this
gave rise to the Shi’a concept of martyrdom and the rituals of grieving. Mournful Shi’ites
commemorate the martyrdom of Ali every year There is a distinctive messianic element to the
faith. Shi’as have a hierarchy of clerics who practice independent and ongoing interpretation of
Islamic texts.
Do Sunnis and Shi’ites interpret the religion differently?
Both Sunni and Shi’ite Muslims accept the Koran and the teachings of the prophet Muhammad.
Both fast during Ramadan and both make the hajj. However, Sunnis tend to focus more on
interpreting Islamic scripture, while Shi’ites follow the guidance of religious leaders
The split between Sunnis and Shi’ites is often compared to the split between Catholicism and
Protestantism within the Christian Church. It's an imperfect comparison, but it is useful in some
ways, as it shows how two religious sects can come to differences over the interpretation of the
Part One
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same source materials – and how arguments over religious doctrine and leadership can
eventually turn into political violence.
Within the Shi’ite community are a variety of different branches, and a split about who came to
lead Islam after the death of Ali. Followers of the largest branch are known as "Twelvers," as
they believe that there were 12 leaders, known as imams, after Muhammad.
Sufism, a branch of Islam that emphasizes the spiritual and mystical elements of the faith, has
links to both Sunni and Shi’ite communities. The Ibadi movement, predominant in Oman, is said
to predate both the Sunni and Shi’ite schools
.
What are the Demographics?
There are 1.6 billion
Muslims across the
world. The great
majority of Muslims
are Sunnis and
estimates suggest the
figure is somewhere
between 85% and
90%. Estimates of the
number of Shi’a
range from 120 to
170 million, roughly
10% of all Muslims.
This map shows how
they are generally
dispersed.
Demographics do not
always result in
control of political
leadership, however.
The majority of Syria
is Sunni, yet Syrian
President Bashar al-Assad and his late father belonged to the Alawite sect, a branch of Shi’ite
Islam. The Bahraini leadership is Sunni, but the majority of Bahraini citizens are Shi’ite. Iraq is
majority Shi’ite, too, but the country was ruled by the Sunni dictator Saddam Hussein for
decades.
Do Sunnis and Shi’as ever get along?
Sunni-Shi’a labels were once more fluid, shifting in response to political circumstances rather
than existing as fixed identities. Members of the two sects have co-existed for centuries.
Though they may not interact much outside the public sphere, there are always exceptions. In
urban Iraq, for instance, Sunni-Shi’a intermarriage was, until recently, quite common.
Where there were periodic clashes with each other, there were also often clashes with other
religions during these times – but there was never a war between Sunnis and Shi’ites with
the ferocity of the Thirty Years War between different Christian movements (estimated to
have left as many as 8 million dead).
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The split between Sunni and Shi’ite was also weakened in the early 20th century by growing
Arab nationalist movements. The Ba’ath movement, which went on to dominate both Iraq and
Syria through separate political parties, emphasized nationalism and socialism over sects
What are some of the modern causes of Sunni-Shi’a tension?
Problems arise in countries where both sects are vying for power, or one sect feels oppressed..
In countries that have been governed by Sunnis, Shi’as tend to make up the poorest sections of
society. They often see themselves as victims of discrimination and oppression. In Iraq, a Sunni
minority ruled over the Shi’ite majority for decades..
Many trace these tensions back to 1979 and the Iranian revolution that installed an Islamic
republic in the country, led by Ayatollah Ruhollah Khomeini. That movement threatened many
Sunni powers in the region, not only because it was Shi’ite-led. The ayatollah espoused fiercely
anti-American views that put him at odds with Saudi Arabia.
Perhaps more importantly, it was a major Middle Eastern country where religious leaders now
held political power – and even if they were Shi’ites in Iran, it could potentially provide a model
and support for Islamist movements all around the Sunni world as well, often with violence.
Part One
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