The Question: What does the Eliot Spitzer scandal say about our public and private morality? Should he have resigned?

While the public’s outrage at Spitzer’s sex scandal is more than justifiable, it is also misplaced. With a number of politicians falling from grace in the past few years for infidelity and illicit sexual activities, this latest scandal should compel our society to do more than just balk and shake our heads. Spitzer’s recent behavior is reflective of a greater societal affliction, the root problems of which need to be identified and treated. Spitzer’s problem was only a symptom of this affliction; if we searched for its cause, we’d realize that many others are implicated.

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As a devout Muslim, I completely concur with the statements of Britain’s equality chief to put “Christ” back into Christmas. The key to religious pluralism is not censorship or religious dilution, but accommodation. To divorce religious holidays of their religious purpose in an attempt to be inclusive is not only unreasonable, but unjust to those who celebrate those holidays on religious grounds.

Inclusiveness does not necessitate diluting holidays so that everyone can take part in them. Rather, inclusiveness necessitates that every religious group have the freedom to observe its religion – and religious holidays – in a way that is authentic and true to their beliefs. The objective is not for every American – or Briton in this case – to take part in Christmas, but for every American or Briton to have the right to give public expression to their religious commitments, which includes the celebration of religious holidays.

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The most fundamental problem in U.S.-Muslim world relations today is our inability to view current events through the prism of historical, socio-political, and-economic conditions in the region, such as the history of colonialism or the reality of authoritarianism in the Middle East.

When it comes to the Muslim world, there is a dogged insistence among policy makers and the American public alike to view Islam itself as the source of current tensions between the U.S. and the Muslim world. The most dangerous aspect of this illogical premise that blames Islam for the tensions and violence in the Muslim world is that it paints a picture that is inaccurate, bleak and hopeless.

The maxim I hear far too often goes something like this: If the Muslim world’s frustration with the West stems from its incompatibility with Western values and modernity, if it stems from Muslims’ obstinate refusal to embrace universal notions of democracy, human rights and gender equity, then there is no hope for them. There is nothing we can do for them except advise them to reform their religion.

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The Quranic verse that best defines my faith is the one where God rhetorically asks, “Did you really think that we created you in vain and that you would not return to Us?” (23:115).

"أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ"

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1. WHAT IS JIHAD? UNDER WHAT CONDITIONS DOES ISLAM SANCTION THE USE OF VIOLENCE? WHAT WOULD YOU TELL SUICIDE BOMBERS WHO INVOKE ISLAM TO JUSTIFY THEIR ACTIONS?

I must admit that there are times before getting on an international flight to Washington Dulles Airport that I've been gripped by fear of the possibility that my flight could be hijacked by terrorists. I doubt I'm the only person who's experienced that kind of paralyzing fear when flying – especially post 9/11. However, the scenario in my mind often progresses a little further as I begin to imagine what my conversation with a Muslim who's hijacked my plane would sound like.

I've had my share of heated debates with Muslims who espouse extremist views in various parts of the Muslim world ( Jordan, Pakistan , India, Uganda , etc.) and am all too familiar with the reasoning they use to justify indiscriminate violence or terrorism against innocent Americans or Israelis.

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My unwavering belief in humanity’s ultimate accountability before God is the driving force of my everyday existence. The importance of believing in an afterlife, for me, is not about assuming – rather foolishly – that one group of people have some exclusive monopoly over heaven because of the religion to which they belonged, regardless of their inner faith or works. Nor is it about naively thinking that I am “saved” because of a certain proclamation I’ve made at some point in my life regardless of my behavior.

The importance of believing in an afterlife, for me, is about understanding that God is going to hold me accountable for every single action I’ve ever committed in this transient thing called life. It is about realizing that God will ask me why I threw away my leftovers when I know for a fact that there are hungry, homeless people on the corner of 9th & F St. where I work. It is about realizing that God will ask me why I wasn’t willing to sacrifice my time or money to help someone who really needed the help. It is about realizing that God will ask me why I raised my voice at my mother, even though He commanded that we show utmost respect and reverence to our mothers.

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An action that started off as immoral cannot in the midst of its course suddenly turn into a moral action. The immorality of this war did not just begin in March 2003, when our commander in chief misled the American people into a war that was not justifiable by any universal standards.

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