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Showing posts with label Muhammad. Show all posts
Showing posts with label Muhammad. Show all posts

Celeberation of Birth of Prophet Muhammad (pbuh) Mawlid

Mawlid falls in the month of Rabi' al-awwal in the Islamic calendar. Mawlid (Qur'anic Arabic: مَوْلِدُ النَبِيِّ‎ mawlidu n-nabiyyi, “Birth of the Prophet” is the observance of the birthday of the Islamic prophet Muhammad which occurs in Rabi' al-awwal, the third month in the Islamic calendar. Shias observe the event on the 17th of the month, coinciding with the birth date of their sixth Imam Ja'far al-Sadiq and the Prophet Muhammad while Sunnis observe it on the 12th of the month. As the Islamic calendar is a lunar calendar, the corresponding date in the Gregorian calendar varies each year. 
History:
The basic earliest accounts for the observance of Mawlid can be found in 8th century Mecca, when the house in which Prophet Muhammad was born was transformed into a place of prayer by Al-Khayzuran (mother of Harun al-Rashid, the fifth and most famous Abbasid caliph).Though public celebrations of the birth of Muhammad did not occur until four centuries after his passing away. The oldest Mawlid-text is claimed to be from the 12th century and most likely being of Persian origin.
The early celebrations included elements of Sufic influence, with animal sacrifices and torchlight processions along with public sermons and a feast.The celebrations occurred during the day, in contrast to modern day observances, with the ruler playing a key role in the ceremonies.Emphasis was given to the Ahl al-Bayt with presentation of sermons and recitations of the Qur'an. The event also featured the award of gifts to officials in order to bolster support for the ruling caliph
Legality:
Traditionally Sunni and Shia scholars have approved celebration of Mawlid-un-Nabi except Wahabi and Deobandi scholars. In the Muslim world the majority of Islamic scholars are in favor of Mawlid. They consider observing Mawlid necessary or permissible in Islam, and see it as a praiseworthy event and positive development, while the Salafi minority say it is an improper innovation and forbid its celebration.

Mufti Ali Gomaa, Chief Mufti of the world's oldest and largest Islamic University Al Azhar in Egypt, Yusuf al-Qaradawi, the primary scholar of the Muslim Brotherhood movement, Muhammad Alawi al-Maliki, Grand Mufti of Cyprus Nazim Al-Haqqani, Habib Ali al-Jifri of Yemen, Syed Shujaat Ali Qadri, Muhammad Ilyas Qadri the founder of Dawat-e-Islami, Nuh Ha Mim Keller, Grand Mufti of Bosnia Mustafa Cerić, Abdalqadir as-Sufi, Hamza Yusuf, Gibril Haddad, Shaykh Said Afandi al-Chirkawi, Shaykh Hisham Kabbani, Grand Mufti of India Akhtar Raza Khan, Kanthapuram A. P. Aboobacker Musalyar of Markazu Saqafathi Sunniya and Zaid Shakir, all subscribe to Sunni Sufi Islam, and have given their approval for the observance of Mawlid.They suggest that fasting on Mondays is also a way of commemorating Prophet Muhammad's  (pbuh) birthday.

Scholars and preachers who consider Mawlid to be heresy and forbid its celebration belong to the Wahabi or Deobandi ideologies, they include Abd al-Aziz ibn Abd Allah ibn Baaz, who was the Grand Mufti of Saudi Arabia, Abdul Rahman Al-Sudais, the imam of the Masjid al-Haram in Mecca, Saudi Arabia, Zakir Naik,and Bilal Philips,of the Wahabi / Salafi movement, and Muhammad Taqi Usmani, Muhammad Rafi Usmani and Ebrahim Desai who subscribe to the Deobandi movement. Although all agree that the birth of Muhammad was the most significant event in Islamic history, they point out that the companions of Muhammad and the second and third generation of Muslims did not observe this event

Mawlid is celebrated in most Muslim countries, and in other countries where Muslims have a presence, such as India, Britain, Russiaand Canada. Saudi Arabia is the only Muslim country where Mawlid is not an official public holiday. Participation in the ritual celebration of popular Islamic holidays is seen as an expression of the Islamic revival.

Where Mawlid is celebrated in a carnival manner, large street processions are held and homes or mosques are decorated. Charity and food is distributed, and stories about the life of Prophet Muhammad(pbuh) are narrated with recitation of poetry by children.Scholars and poets celebrate by reciting Qaṣīda al-Burda Sharif, the famous poem by 13th century Arabic Sufi Busiri.

During Pakistan's Mawlid celebration, the national flag is hoisted on all public buildings, and a 31-gun salute in Islamabad and a 21-gun salute at the provincial headquarters are fired at dawn. The cinemas shows religious rather than secular films on 11th and 12th Rabi-ul-Awwal.Hundreds of thousands of people gather at Minar-e-Pakistan Lahore between the intervening night of 11th and 12th Rabi' al-awwal for Mawlid celebrations, this is the worlds biggest gathering for Mawlid celebrations.
Among non-Muslim countries, India is noted for its Mawlid festivities.The relics of Prophet Muhammad (pbuh) are displayed after the morning prayers in the Indian states of Jammu and Kashmir at the Hazratbal Shrine, on the outskirts of Srinagar. Shab-khawani night-long prayers held at the Hazratbal Shrine are attended by thousands.
Other non-Muslim countries noted for its Mawlid festivities are Kenya and Tanzania where it is known as "Maulidi". In Kenya, the most famous place is the coastal island of Lamu and Malindi. In Tanzania the largest celebrations are on the island of Zanzibar.
In many parts of Indonesia, the celebration of the Mawlid al-nabi "seems to surpass in importance, liveliness, and splendour" the two official Islamic holidays of Eid ul-Fitr and Eid al-Adha.

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The Prophet Muhammad: a mercy for all creation

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
اے محمدؐ، ہم نے جو تم کو بھیجا ہے تو یہ دراصل دنیا والوں کے حق میں ہماری رحمت ہے
We sent thee not, but as a Mercy for all creatures[Quran;21:106]
إِنَّ اللَّـهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
اللہ اور اس کے ملائکہ نبیؐ پر درود بھیجتے ہیں، اے لوگو جو ایمان لائے ہو، تم بھی ان پر درود و سلام بھیجو
"Verily, God and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender!" [Qura'n;33:56]

















Allah's Messenger was the kindest of men in the same way as he excelled all others in courage and valour. Being extremely kind-hearted, his eyes brimmed with tears at the slightest sign of inhumanity. A Companion, Shaddaad bin 'Awsreported the Apostle as saying: "Allah has commanded you to show kindness to everyone, so if you have to kill, kill in a good manner, and if you slaughter an animal, slaughter it gently. If anyone of you has to slay an animal, he should sharpen the blade first and treat the animal well." Ibn 'Abbas relates that a man threw a goat on its side and then started sharpening his knife. When the Prophetsaw him he said: "Do you want to kill it twice? Why did you not sharpen the knife before throwing it on the ground?"
A Mercy for the Believers
The Messenger’s compassion towards the believers was of the utmost degree. The Quran describes his compassion in the following verse, which means: “There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you [i.e., your guidance] and to the believers is kind and merciful.” (Quran: 9:128)
Sa‘d bin ‘Ubaadah once became ill, so Allah's Messenger visited him in his house. On seeing his faithful Companion in a pitiful state, he was moved to tears. Then, he said: “Allah does not punish because of tears, nor because of grief, but he punishes because of this."- and he pointed to his tongue. (Al-Bukhari)
A Mercy Towards his Enemies
The prisoners of war taken captive at the battle of Badr were amongst his bitterest enemies. Nevertheless, he made sure that they were given the best of treatment. Among them was Suhayl bin 'Amr who was a fiery speaker and was denouncing the Prophet . 'Umar one the Prophet’s closest companions, suggested that two of his lower teeth be pulled out so that he might not be so vile in his speeches. The Prophet replied: “Were I to do this, Allah would disfigure me on the Day of Judgement, despite the fact that I am His messenger.” (Hadith)
In Makkah, his people inflicted him with every kind of suffering, eventually forcing him to emigrate to Madinah, and then waged war on him for five years. However, when he conquered Makkah without bloodshed in the twenty-first year of his Prophethood, he asked the Makkan unbelievers who were awaiting his decision about them: “How do you expect me to treat you?” They responded unanimously: "You are a noble one, the son of a noble one." He announced to them his decision:
“You may go free! No reproach this day shall be on you; may God forgive you.”
A Mercy for Women
Prophet Muhammad was also very kind and affectionate towards women. Women were very badly treated in those times. The Noble Prophet gave them honour and dignity at par with men in the community. 'Umar reported: "We did not have much regard for women while we were at Makkah, but they were better treated in Madinah. Allah's Messenger established women's rights through his sayings and commandments, which improved their position and status."
A Mercy for Children
Allah's Messenger was particularly compassionate towards children. When he saw a child crying, he sat beside him or her and shared his or her feelings. He felt the pain of a mother for her child more than the mother herself. Once he said: “I stand in prayer and wish to prolong it. However, I hear the cry of a child and cut the prayer short for the anxiety which the mother is feeling.” (Al-Bukhari)
He would take children in his arms and embrace them. He was once hugging his beloved grandsons, Hasan and Hussain, when Aqrah bin Haabis told him, ‘I have got ten children. So far, I have not kissed any of them.’ Allah’s Messengerresponded: “The one with no pity for others is not pitied.” (Al-Bukhari and Muslim)
According to another version, he said: “What can I do for you if Allah has removed from you the feeling of compassion?” (At-Tirmidhi)

A Mercy for Slaves
The Prophet strongly enjoined the duty of kind and generous treatment upon slaves, servants and labourers engaged in manual work. Jaabir related the Apostle of Allah as saying: "Feed them with the food which you eat, clothe them with such clothing as you wear, and do not cause trouble to Allah's creatures." The Apostle is further stated to have said: "Those whom Allah has made your dependents are your brothers, servants and helpmates. Anybody whose brother has been made subservient to him ought to feed him with the food he eats and clothe him with the clothes he wears; command him not to do that which he is unable to do and if it becomes necessary to do so then he should help him in doing the job."
A Mercy for Animals
His compassion encompassed not only human beings, but also animals.
The Prophet forbade his companions to keep the unintelligent creatures hungry or thirsty, to disturb or to overburden them. He commended that kindness and putting them at ease were meritorious acts tending to bring man nearer to Allah. Abu Hurairah reports the Prophet as saying: "A traveler who was thirsty saw a well in the way. He got inside the well and when he came out he saw a dog licking mud due to thirst. The man realised that the dog was as thirsty as him, so he got into the well again, filled his leather sock with water and carried it out holding it with his teeth. Thus, he quenched the thirst of the dog. Allah was pleased with this act of kindness and pardoned his sins." The Companions asked: "O Messenger of Allah is there recompense in the matter of beasts and wild animals also?" The Prophet replied: "There is recompense in regard to every creature that has a living heart."
'Abdullah bin 'Umar related that the Prophet said: "A woman was cast away to hell only because she had withheld food and water from her cat and refused to set it free so that the cat might satisfy its hunger by eating worms and insects."
Once on return from a military campaign, a few Companions took away the chicks of a bird from their nest to stroke them. The mother bird came back and when it could not find its chicks in the nest, it began to fly around screeching. When informed of the matter, Allah’s Messenger became angry and ordered the chicks to be put back in the nest. (Abu Dawood)

Conclusion
The love and compassion of Allah’s Messenger for all kinds of creatures was not of the kind claimed by today’s ‘humanists’. He was sincere and balanced in his love and compassion. He was more compassionate than any other person. He was a Prophet raised by Allah, the Creator and Sustainer of all beings, for the guidance and happiness of conscious beings - mankind and jinn - and the harmony of existence. Therefore, he lived not for himself but for others; he is a mercy for all the worlds.
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The Soul of Islamic Symbols

Most, if not all religions, function in the world of symbolism and communicate their universal messages to their followers through these religious symbols. Rituals, sacraments, prayers, worship services, religious ceremonies and more are nothing but to invite believers to engage with very deep ethical, moral and spiritual teachings through set of symbols and symbolic acts and behaviors. These religious symbols are never meant to be goals as themselves but vehicles and agents to much higher ultimate goals. If one does not get lost in the actual practice of these religious symbolic acts but constantly strives to get connected and feed him or herself with the deep teachings beneath these acts, he or she could develop a healthy spirituality, strong ethical and moral values, righteousness and more. However, it is one of the most common human weaknesses to easily get disconnected from what those religious symbols have been trying to teach us and keep practicing them as a form of habit or regular task that we feel obliged to do. 


Islam, through its foundational texts (Holy Quran and Sunnah), and daily, monthly and annual rituals and practices, offers one of the richest such worlds of pedagogy of symbols to Muslims. Every Islamic ritual and practice is an invitation for the believers to commit themselves to a process of increasing purity, tranquility and peace in their internal and external world. This khutba is an invitation for me and to all to strive to live Islam meaningfully and purposefully by paying attention to the language of those religious symbols. 

Let me discuss several such central Islamic symbols in this regard. What is religiously more central, for believing and practicing Muslims, than five daily prayers in their lives? We stop and pause five times a day, every day through out our adult lives to pray. Wherever we may be, Muslim men and women rush to the water tabs, take our ritual ablution (Wudu), spread our prayer rugs toward the proper direction, and then stand, bow and prostrate before God Almighty five times a day, every day of the year. Every single step of these five daily prayers are nothing but a series of Islamic symbols and in high volumes talks to us about the ethical moral teachings of our beautiful religion. We should not fail to pay attention to their voices as we practice these Islamic rituals. Otherwise they will turn into voiceless, repetitive acts of useless traditionalism. 

Let's start reflecting on our ritual ablution practices that we do before we pray. We wash our hands, wash our mouths, our arms unto our elbows, clean the dust on our heads and wash our ears and feet. The purpose of this symbolic cleansing is not only for our physical hygiene and health but more importantly to engage in a conversation and prayers of thanksgiving and forgiveness with God Almighty and with ourselves. If we pay attention to the meaning of the prayers we say during this ritual bath, the believer in effect says, as she or he washes each and every body part in that process, "Thank you merciful God for this healthy hand, mouth, tongue, eyes, nose, ears and feet. Their health is from you as you are the source of all blessings. Empower and guide me to do good things with them and I ask forgiveness for the wrong things that I have done or might have done with them." These ritualistic symbols are there to make the believers slow down and remember if he/she might have said something hurtful or have done anything ethically, morally questionable with his/her hands, eyes, ears, feet and so on since the last prayer. These Islamic symbols are there to clean and purify and improve us internally, spiritually, ethically and morally if we can constantly engage and pay attention to their symbolic language and voice. 

Our prayer rug is another Islamic symbol. I call our prayer rugs "Portable Muslim Airports." We set up this portable symbolic airport to spiritually take off to the higher realities and meanings, to our five daily appointments with the Beloved, and after our brief reunion with our Maker, we land back to earth to our regular lives. As we pray, we practice symbols such as standing in awe of God, bow and prostrate before God. All these symbols teaches us and reminds us our main identity: Being Human, completely dependent on God. These symbols attacks our arrogance, the idea of self-glory and inflated egos. They humble us before God and fellow human beings. However, these symbolic practices will only have their real affect on us by not just doing them but by allowing their deep meanings to tame our internal demons and shape our souls. 

These Islamic symbols are not exclusively limited to our worship and prayer lives only but could be found in every distinct Islamic ritual related to our personal, professional, family and communal lives. Take Islamic marriage contracts (Nikah) for example. If one pays attention to how these religious contracts are crafted, they will see that every symbolic ritual is there for a purpose of teaching and inspiration. The fact that Islam requires for couples to draft a written contract and sign it in the presence of reliable witnesses, symbolically tells these souls who are committing themselves to this serious business of marriage: "Love, mutual respect and mutual consent is essential for the success of such holy union but simply not enough to sustain happy marriage. Marriage requires a lot of work and investment from all sides to work. All contributing factors need to be discussed and agreed upon with a firm commitment prior to marriage." The symbolic practices of such Nikah contracts invites couples to take this very seriously and built their marriage upon sound foundations. 

These Nikah contracts, the way they have been uniquely done according to Islamic regulations, simultaneously encourage and warn the future husbands and wives to the potential challenges and opportunities, gender dynamics and more. For example, one of the main requirements of Islamic marriage contract is Mahr, where the groom promises to pay a substantial amount of money to bride which functions as a financial insurance and guarantee to women in case if marriage goes wrong. This genius Islamic practice is a lot more than potential problem solving. For a man to agree Mahr before even marriage starts, this Islamic practice symbolically tell this about to be husband guy in high volumes: "There is something in men's soul and psyche, if it is not tamed and disciplined, which can bring so much harm to marriage, cause abuse and destruction." The practice of Mahr is a clear warning for potential male domination and domestic violence. By agreeing to the institution of Mahr, Muslim men symbolically acknowledge this potential danger and promise to constantly work against it. I wish more Muslims would take Nikah contracts and its very many beautiful symbolic teachings more seriously these days. 

Fellow believers, extend the microphone to every single Islamic ritual and symbolic act (as you practice, study and or learn about them) and listen to what they have to say very closely. Those symbols are not just symbols but powerful way of our beautiful religion communicates her moral ideals with her adherents. Let us resist becoming lost and losing sight in the external Dos and Do Nots of these symbolic Islamic rituals and practices. Let us strive to mindfully engage and shape our lives with beautiful messages that they give us. May Almighty guide us and be our source of strength in this process, inshallah. Amin.


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Granada, Alhamra and a love affair

WebpageTranslator


I must have been less than ten years old when I first heard of Alhamra and Granada. PTV’s drama serial Shaheen, which was based on Nasim Hijazi’s novel, had captured my young imagination. Badr bin Mughira was perhaps my first childhood hero. I wanted to grow up like him – a handsome and chivalrous warrior – concerned with the tragedy of Muslim downfall and in love with Rabia, whose beauty eclipsed that of Alhamra! Such were the days.

Some twenty years later I was walking in the same gardens where Badr and Rabia might have bid their farewell. I was standing in the same halls where treacherous Abu Dawud and incompetent Abu Abdullah might have decided the fate of Granada and its people. But then I had grown out of the spell of Hijazi’s historical-fictional narrative and dreams of Badr and Rabia had long been forgotten. Then, I was a graduate student at a university near Valencia. Therefore, my reasons for being in Spain were completely educational. I continued to become a student of Islam and Muslim societies with a special interest in Spain. I also took up Classical Arabic which now helps me to read the walls of Alhamra on my own. I was becoming a scholar who began to question romantic narratives of selected Muslim past created and propagated by writers like Hijazi.

Still, the first time I laid eyes on Alhamra from the opposing hill I was spellbound. Yes, some childhood memories remained etched in my mind but overall it was the magic of the structure’s wondrous presence. As I explored Alhamra the following day, I completely fell in love with the jewel of Granada. I have been fortunate enough to have visited the Alhamra three times and I have learnt much to appreciate its history and significance for the past and present.

Granada was the seat of Nasrid dynasty (1238-1492) of Moors, a term which was normally used to describe Arabs from North Africa or Muslims in general in Spain. Granada had become the most important city-state after the fall of Cordoba in 1236 and Seville in 1248 at the hands of the armies of Spanish monarchs. The holy alliance of Queen Isabel I of Castile and King Fernando of Aragon finally defeated the kingdom of Granada in 1492 – the last Muslim stronghold in the Iberian Peninsula. Its humiliated king, Abu Abdullah Muhammad XII (1460-1527) left for Morocco in exile. The city of Granada or Gharnata as it is known in the Muslim world and as it had existed in my own memory, invokes mixed feelings for many people. On the one hand it represents the height of Muslim power and prestige in Spain, while on the other, it represents its downfall.
Beginning in 1238, the construction of the Alhamra palace, fortifications to the existing castle, and gardens took about a century to complete. – Photo by Aurangzeb Haneef/Dawn.com
Granada was both a pride and humiliation for the Muslims, and a prize for Catholic monarchs of Spain. Situated in fertile valleys by Sierra Nevada Mountains and not very far from the Mediterranean, Granada was ideal for a secure and prosperous living. Moorish rule brought it to new heights. In popular Spanish memory Granada came to hold a rather romanticised vision. The Spanish saying goes: “Quien no ha visto Granada, no ha visto nada,” meaning that one who has not seen Granada has not seen anything. Poets wrote about it, singers sang about it, and travelers walked about it.

If Granada was a prize, then Alhamra was its most precious possession. For centuries the Nasrid palace and the adjacent gardens have been a source of inspiration for artists, musicians, lovers, and historians. In the 19th century Washington Irving helped to revive the popularity of Granada in the wider Western world through his still published travelogue: Tales of Alhamra. A late nineteenth century composition in Spanish guitar called Memories of Alhamra (Recuerdos de la alhambra) is a very enchanting composition that captures the Continuous Bliss (Arabic: al- ghibta al-muttasila) inscribed on the walls of the palace. On one of the towers of the castle of Alhamra, the words of Mexican poet Icaza stand true:

Spare him a penny, woman! For I cannot call to mind

A sadder fate for a human than to be in Granada – and blind!

Alhamra is situated strategically on a hill overlooking the city of Granada. Beneath the trees at the base of the hill flows river Darro. It makes a pathway along one of its sides which is lined with shops, bars and restaurants. There are two theories about the name of Alhamra. First is that the hill appeared reddish due to the colour of its soil. The materials used for the construction of the complex also gave it a red look from a distance. Second theory is that the builders of Alhamra, the Nasrids belonged to the family of one al-Ahmar (most red one) from which the name was acquired. Whatever the real reason was, the name Alhamra has stuck. Spaniards spell it with a ‘b’: Alhambra.

The Alhamra complex constitutes the Nasrid Palace, the Castle and the Gardens. Beginning in 1238, the construction of the palace, fortifications to the existing castle, and gardens took about a century to complete. Amendments and additions were constantly made until 1492.

Before Alhamra, the Nasrid court was located on the facing hill called Albaicín. The name is perhaps a distortion of Arabic al-baziyyun or al-baizin meaning the Falconers. One is immediately reminded of a Hijazi’s Shaheen which lamented the fall of the last Muslim state of Granada in Spain. A less interesting theory points the origin of this name to the people of Baeza who fled from the invading Christian armies and settled in some parts of this hill.

The old quarters of Albaicín were housed mostly by Muslim and Jewish citizens who worked with the Moorish Court until the re-conquest by Christian armies. The highest tower is that of the Church of San Nicholas whose mirador is a popular visiting point from which one can appreciate the distant architecture of Alhamra. Albaicín was also declared a UNESCO World Heritage site in 1984.

If Islamic architecture is to be distinguished by one thing only, it would be the arches. And in Alhamra there are plenty. One after another – a never ending sequence – of all sizes, adorned with ever-changing patterns but never seeming sudden or out of place – always in synch with each other. A continuous bliss of arches! Walking through these one tends to lose any sense of direction and time.

Granada, Alhamra and a love affair By Aurangzeb Haneef .The writer is a faculty member at LUMS. http://www.dawn.com/2011/08/24/granada-alhamra-and-a-love-affair.html


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Fall of Capitalism & Rise of Islam



For those who may not be familiar, Pat Buchanan was on Ronald Reagan’s staff and later a Republican presidential candidate. He is looking at the world events, as they have been unfolding in 2011, with a wide zoom lens. A good read – whether you are a Muslim or not. It was floating on the net, due to its great importance its been published without giving the credentials to where it was originally published.
In 1938, the year of Anschluss and Munich, a perceptive British Catholic looked beyond the continent over which war clouds hung and saw another cloud forming.
"It has always seemed to me … probable," wrote Hilaire Belloc, "that there would be a resurrection of Islam and that our sons or our grandsons would see the renewal of that tremendous struggle between the Christian culture and what has been for more than a thousand years its greatest opponent."


Belloc was prophetic. Even as Christianity seems to be dying in Europe, Islam is rising to shake the 21st century as it did so many previous centuries.
Indeed, as one watches U.S. armed forces struggle against Sunni insurgents, Shia militias, and jihadists in Iraq, and a resurgent Taliban, all invoking Allah, Victor Hugo’s words return to mind: No army is so powerful as an idea whose time has come.
The idea for which our many of our adversaries fight is a compelling one. They believe there is but one God, Allah; that Muhammad is his prophet; that Islam, or submission to the Koran, is the only path to paradise; and that a Godly society should be governed according to the Shariah, the law of Islam. Having tried other ways and failed, they are coming home to Islam.
What idea do we have to offer? Americans believe that freedom comports with human dignity, that only a democratic and free-market system can ensure the good life for all, as it has done in the West and is doing in Asia.
From Ataturk on, millions of Islamic peoples have embraced this Western alternative. But today, tens of millions of Muslims appear to be rejecting it, returning to their roots in a more pure Islam.
Indeed, the endurance of the Islamic faith is astonishing.
Islam survived two centuries of defeats and humiliations of the Ottoman Empire and Ataturk’s abolition of the caliphate. It endured generations of Western rule. It outlasted the pro-Western monarchs in Egypt, Iraq, Libya, Ethiopia and Iran. Islam easily fended off communism, survived the rout of Nasserism in 1967, and has proven more enduring than the nationalism of Arafat or Saddam. Now, it is resisting the world’s last superpower.
What occasioned this column was a jolting report in the June 20Washington Times, by James Brandon, alerting us to a new front.
"Arrests Spark Fear of Armed Islamist Takeover" headlined the story about the arrest, since May, of 500 militants who had allegedly plotted the overthrow of the king of Morocco and establishment of an Islamic state that would sever all ties to the infidel West – to end the poverty and corruption they blame on the West.
The arrests raised fears that al-Adl wa al-Ihsane, or Justice and Charity, was preparing to take up arms to fulfill the predictions of the group’s mystics that the monarchy would fall in 2006. Though illegal, al-Adl wa al-Ihsane is Morocco’s largest Islamic movement, which boycotts elections, but has hundreds of thousands of followers and has taken over the universities and is radicalizing the young.
Its founder is Sheik Abdessalam Yassine, who has declared its purpose is to reunite mosque and state: "Politics and spirituality have been kept apart by the Arab elites. And we have been able to reconnect these two aspects of Islam – and that is why people fear us."
And, one might add, why people embrace them.
If Morocco is now in play in the struggle between militant Islam and the West, how looks the correlation of forces in June 2006?
Islamists are taking over in Somalia. They are in power in Sudan. The Muslim Brotherhood won 60 percent of the races it contested in Egypt. Hezbollah swept the board in southern Lebanon. Hamas seized power from Fatah on the West Bank and Gaza. The Shia parties who hearken to Ayatollah Sistani brushed aside our favorites, Chalabi and Iyad Allawi, in the Iraqi elections. Mahmoud Ahmadinejad is the most admired Iranian leader since Khomeini. In Afghanistan, the Taliban is staging a comeback.
This has all happened in the last year. And where are we winning?
What is the appeal of militant Islam? It is, first, its message: As all else has failed us, why not live the faith and law God gave us?
Second, it is the Muslim rage at the present condition where pro-Western regimes are seen as corruptly enriching themselves, while the poor suffer.
Third, it is a vast U.S. presence that Islamic peoples are taught is designed to steal their God-given resources and assist the Israelis in humiliating them and persecuting the Palestinians.
Lastly, Islamic militants are gaining credibility because they show a willingness to share the poverty of the poor and fight the Americans.
What America needs to understand is something unusual for us: From Morocco to Pakistan, we are no longer seen by the majority as the good guys.
If Islamic rule is an idea taking hold among the Islamic masses, how does even the best army on earth stop it? Do we not need a new policy?
Source:OpinionMaker



Fall of Capitalism & Rise of Islam: