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The easy, and obvious, answer to the question of can you be critical of Israel without being anti-Semitic is, “Of course.” But the waters are not easy to keep pure, and all too often legitimate criticism of Israel is mixed with anti-Semitic sentiments.
Public schools should not teach religion, but they should teach about it. They should not be in the business of inculcating children with religious creeds, tenets, beliefs, or values. But they should inform their students about religions and cultures that they are likely to encounter in their daily lives.
Catholics often complain that Catholicism is one of the few “fair game” religions. In an era of PC caution, it’s still OK to take potshots at Catholic rites and iconography, the Pope, or butch nuns who teach at Catholic schools. As with Islam, certain Protestant sects vocally decry it as a “false” religion.
As a believer, my fundamental aim is a life in resonance with the Divine, a life in concord with the natural order of the Universe. For me, Islamic teachings, principles, and practices help me strive after unity within humanity and personal harmony with nature and the Transcendent.
Before I answer this week's question, let me be very clear: This question is exceptionally offensive and borders on religious bigotry. That a group as good-willed and open-minded as the On Faith moderators would even consider asking a question like, "Is Islam a violent religion?" reveals the astounding depth of prejudice and ignorance about Islam that is rampant in American society and media today.
Ignorance about faiths other than Christianity runs deep in America.
While it's not nice to speak ill of the dead, I have to say that Jerry Falwell was one of the pivotal figures in what I consider a terrible turn in American politics -- the (most recent) attempt to include religion in legislative matters.
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?
The term jihad literally means "struggle" and is understood in the Qur'an to mean struggle for the good -- whether that be an inner struggle for righteousness, or an external struggle for justice. The greatest jihad, according to the Prophet, is the struggle to control one's baser desires. He described the strong man as one who could control his temper, not one who could beat others in a fight.
Accordingly, you will hear many American Muslims describe their daily life as a jihad. In particular, they will refer to the struggle to observe religious laws in a society which presents countless opportunities, incentives, and even pressure to violate them as a jihad. Wearing hijab is often described as a jihad, as it exposes the wearer to constant quetioning and negative judgements. So too observing rules against the consumption of alcohol, which may exclude American Muslims from social and business gatherings, is often seen as a struggle between the desire to get ahead in this world and the desire to uphold Islamic law.
More difficult than either of those is the spiritual quest. At a time when many Muslims feel under seige -- from extremists who are wreaking havoc among our bretheren in the Muslim world and attacking our homes, from Islamophobes who make egregious attacks on Islam itself, and from those who see every Muslim as a potential terrorist -- the challenges to American Muslims' faith and spirituality have never been greater.
For many of us, 9-11 was a shock not only because our homeland had been attacked in a horrific manner, but because people calling themselves Muslims had done it. It provoked a deep spiritual crisis within the community, making us question if fundamental beliefs that Islam is a religion of peace, inclusive, and teaching intercommunal harmony were indeed accurrate, making us confront questions of how devout Muslim could have come to the conclusion that such a vile act could ever be justified as Islamic. For some it was a wakeup call that they could not turn a blind eye to the extremism festering within our midst; for others it was more tempting to simply walk away from the Muslim community, to say these people are not my people. For a large part of the community, this spiritual crisis resulted in denial that 9-11 and other acts of terrorism were committed by Muslims at all.
Whatever the spiritual response, the struggle to hold onto one's faith, to continue to improve one's character, to reach out to others through good deeds, has indeed been an intense struggle for many American Muslims. Many of us feel caught between the need to defend Islam from those who defame it through fear, ignorance or malice, the imperative to support those Muslims who have been unfairly targete in the war on terror, and the clear and desperate need for reform within Muslim communities, whether it be confronting extremism or oppressive governments.
Slight wonder then, that daily life is seen as a jihad by many American Muslims.
This inner aspect of jihad is, of course, not the only manifestation of struggle. The Prophet told us, "When you see an evil action you must change it with your hand; if you cannot do so, with your tongue; if you cannot do so, change it with your heart." (Bukhari and Muslim) He described jihad as being with the tongue, the pen, the hand and the sword.
The first refers to sermons, lectures, exhorting one another to good. The second includes scholarly work, jurisprudence, articles, inspirational poetry. The third is working for good with your wealth and your time -- charity and volunteerism. The last refers to military struggle.
Depsite the many charges that Islam requires Muslims to slay all non-Muslims until they agree to convert, this is not the case. Rather jihad by the sword is specifically to relieve oppression. The Qur'an says, "How could you refuse to fight in the cause of God and of the utterly helpless men and women and children who are crying, "Oh our Sustainer! Lead us forth out of this land whose people are opressors, and raise for us, out of Your Grace, a protector, and raise for us, out of your Grace, one who will bring us succor!" (4:75)
It also is ruled by strict limitations. It is not to be aggressive, only defensive as God says, "Fight in God's cause against those who wage war against you, but do not commit aggression, for, verily, God does not love the aggressors." (2:190) If the other party sues for peace, then the Muslim side should cease fighting. "But if they desist, then let all hositlity cease, save for those who continue to commit oppression." (2:193) The Prophet further stipulated that in the course of warfare, non-combatants should not be harmed, nor should buildings, orchards, or farmland be destroyed. The Qur'an also tells us that our response should be commensurate with the provocation. "And one who attacks you, attack him in like manner as he attacked you." (2:194).
These precepts, coupled with the Prophet's teaching that suicide is a sin, make it clear that terrorist acts such as 9-11, the London, Bali and Madrid bombings cannot be justified by the Qur'an or the Prophet's words. Any attempt to do so by certain Muslim factions is illegitimate, dervied by twisting some texts and purposefully ignoring others.
At the same time, it is also quite clear that the Qur'an does not preach universal and unilateral pacifism. If all other means -- jihad via tongue and pen, ie negotiation and diplomacy -- fail, Muslims should stand up against oppression, aggression, and injustice militarily. It is a precept that I find resonant with the values I grew up with in New England, where the slogan "Give me Liberty or give me death!" was commonly championed.
It seems to me that there are two visions of how to implement the First Amendment. The first involves ensuring that the government does not promote any religion. The second prefers to allow all religions equal opportunity. I find myself torn between these two positions as the first is stifling and over-controlling, while the second is impractical, as there are thousands of religions practiced throughout the world.
Today is both the beginning of Ramadan and Rosh Hashanah.
While I can't presume to predict what directions the Jewish community will take in the future, it does strike me that life as a member of a minority religious group is far different -- far easier -- now than it was even twenty years ago.
When I was a child, world history started in Mesopotamia (modern day Iraq), but quickly moved from there to Europe, with a brief nod at the Pharaohs and Cleopatra (only because she interacted with Europe) and a quick mention of Constantinople as this annoying military power that threatened European hegemony. The Crusades were again nameless, faceless Infidels. China, India and the rest of Asia, Africa, South America, even Eastern Europe received no attention at all.
In contrast, my children's World History classes have included units on China and the Middle East. Their Social Studies classes have had unit on Africa, and research papers where they were required to pick a country NOT in Europe and then make a presentation to their class.
The recent Pew study that revealed over 40% of Americans have switched religious affiliation also reveals the vibrancy and viability of American ideals concerning religious freedom and individual empowerment. Many countries have laws guaranteeing freedom of religious practice and many cultures speak glowingly of religious freedom, but without the social support to make it a reality, rhetoric about religious freedom is often nothing more than just that -- rhetoric. That over 40% of Americans felt secure enough in America's culture of religious tolerance to switch or drop their religious affiliation is a testament that our society not only has laws protecting religious freedom, that it not only speaks of religious freedom, but has also established a social atmosphere that makes personal religious sincerity and integrity truly possible.
What Islam Really Says About Violence, Rights and Other Religions
Gomaa, Fadlallah, Mubarak, Khan, Siddiqi, Ellison, others | On Faith
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