Dutch MP calls for ban on Quran

AlJazeera English:

A Dutch member of parliament has called for the Quran to be banned in the Netherlands, describing it as a "fascist book" which calls on people to kill non-believers and rape women.

In his letter, Wilders compares the Muslim holy book to Mein Kampf, Adolf Hitler's autobiography, and said the Quran has "no place in our constitutional state".

"I have been saying this for years: there is no such thing as a moderate Islam," Wilders wrote.

"I am fed up with Islam in the Netherlands: no more Muslim immigrants allowed. I am fed up with the worship of Allah and Muhammad in the Netherlands: no more mosques," his letter concluded.

What was the reaction of the Dutch Muslim community?

But Ayhan Tonca, chairman of the Dutch Muslim Contact Group argues that Mr Wilders should be ignored.

”This is a ridiculous idea. There is not much news at the moment so he is trying to create some,”he said.

Thankfully, the Dutch government's response was swift and firm:

The Dutch government swiftly condemned Wilders’ remarks as damaging for community relations in the Netherlands, and said the proposal was unworthy of consideration.

“It has to be perfectly clear that banning the Holy Quran in the Netherlands is not up for discussion for this government and will not be up for dicussion in future. We have freedom of religion here,” Integration Minister Ella Vogelaar said in a statement.

Vogelaar described Wilders’ call as “an insult to the majority of Muslims in the Netherlands and abroad who reject calls to hate and violence.”

It's scary how much hate, mistrust, and fear ignorance and racism can create.

Senators Strike Immigration Deal

The "Deal" Offers:

• New renewable four-year Z visa to be created for illegal immigrants allowing employment. After renewal, worker may be eligible for green card

• Temporary worker program to allow 400,000 workers three renewable two-year visas but require them to go home before they can return each time. Their time in the US would earn points towards permanent status

• Stiffer penalties

• Tighter border security

• Merit-based system to gauge skills of future immigrants

Read on at Al Jazeera English

Cab-driving while Muslim

This article in today's LA Times is not the first I come across on the 'controversy' about Muslim cab drivers refusing to take passengers carrying alcohol. In this particular instance, it's Somali cab drivers in Minneapolis (who make up over 70% of licenced cab drivers in that city).

This is the drivers' position:

"Nobody asks you what's in your luggage," said driver Abikar Abdulahi, 24. "But if it's in a box that we can see, we can't take it."

If they ever did knowingly transport alcohol, the drivers say, they would have to answer to God on Judgment Day.

This is how their position is misconstrued:

"[Do] I have to hide my Star of David necklace to get service … do I have to wear a burka?" another asked.

Who said anything about a dress code??

Or,

"You call a cab, but he can't give you a ride," he started.

"Because you have alcohol on your breath," Psihos said, finishing his thought.

"I mean, that's why I need the ride!" said Wohlwend, 39. "Because I'm hammered!"

Who said anything about transporting drunk people? And by the way, even if they did refuse (although I don't think they would on religious basis), they're allowed to by law as the article later quotes: "Drivers may legally refuse to carry passengers who appear drunk or dangerous..."

Oh, and check this out:

Spokesmen for two national Muslim organizations said they had not seen similar conflicts anywhere else. The refusal to transport alcohol (and to scan pork products) appears limited to Somalian immigrants in the Twin Cities. Their strict interpretation of the Koran does not have universal support among local Muslims.


Who do you think these "national Muslim organizations" are that are speaking on behalf of the American Muslim community? ISNA? Fiqh Council? CAIR? MPAC? Not even close. The Somali Justice Advocacy Center and the Confederation of Somali Community. Basically, professional, ethnic-based (not faith-based) organizations that are by no means qualified to issue a judgement on this issue.

Personally, I completely understand the Muslim cab driver's position. I am by no means qualified to issue a ruling on this issue, but as an average Muslim Jane the cab drivers' position does not seem to be an overly strict or 'extreme' interpretation of Islamic law.

On the other hand, I'm not so sure about the position of Muslim supermarket cashiers refusing to handle pork items (which the article also mentions). Although both alcohol and pork are prohibited Islamically, the rulings on handling and transporting them are different (to my limited knowledge).

Has anyone done any research on these issues? I would be interested to know what the scholarly opinions are regarding them.

Once that's all figured out, we need to work on sharing the information with the public and clearing up the media distortions. But we have to know what we're talking about first.

A must-read for 21st century Muslims

The Christian Science Monitor called it one of the "Best Non-fiction Books of 2004". For those of you who know me, you've probably noticed my obsession with Tariq Ramadan's Western Muslims and The Future of Islam.

What do I like most about the book? Its comprehensiveness. The topics Ramadan discusses in this book include everything from spirituality to social commitment. He truly portrays Islam as a way of life; one that is not only compatible with but is necessary for the 21st century.

Ramadan does not just summarize texts or reword old ideas; he brings forth a new way of thinking. More importantly, it is one that is deeply rooted within Islamic scripture.

What makes this book more powerful is the language used. I will not attempt to rephrase Ramadan's words because I know I will fail miserably. I will however quote a few of my favourite statements from the book, in hope that this encourages people to read the book and think about the ideas and solutions proposed.

Introduction

"While our fellow citizens speak of this 'integration' of Muslims 'among us', the question for Muslims presents itself differently: their universal principles teach them that wherever the law respects their integrity and their freedom of conscience and worship, they are at home and must consider the attainments of these societies as their own and must involve themselves, with their fellow-citizens, in making it good and better. No withdrawal, no obsession with identity, on the contrary, it is a question of entering into authentic dialogue..." (pg 5)

Encounter with the Universal:

"The second teaching of the revelation is to invite individuals to a deep study of their own inner lives. The search for God and the sense of "the need of Him" may also arise from the indefinable work of looking inward that is required of each of us. The knowledge of God leads us to our self, and the knowledge of our self leads to God." (pg 13)


The Way (Al-Sharia)

"...the shahada translates the idea of "being Muslim", and the Sharia shows us "how to be and remain Muslim". This means that,..., that the Sharia is not only the expression of the universal principles of Islam but the framework and the thinking that makes for their actualization in human history." (pg 32)

Spirituality and Emotions

"Muslim spirituality, as we have said, is demanding and, through the Islamic teaching, touches all the dimensions of life. ... This humility [before God] should spread wide and deep through all areas of life: at every stage of working on one's self there will be a struggle against complacency, pride, and the pretentious human desire to succeed alone, using one's own resources (on the social, professional, political, or intellectual level)." (pg 122)

Toward a Reform of Islamic Education

"Public schools already teach the basic subjects, it is for Muslims to find complimentary, alternative, and original ways of providing the knowledge they judge to be essential to comply with the requirements of the message whose followers they are." (pg 137)

Social Commitment and Political Participation

"The liberating dimension of Islam insistently demands, on the basis of the universal principles, that reality be challenged in order that it be reformed, not that its deficiencies be added up in hope that we may at best adapt to them or at worst successfully protect ourselves from them. ... It is about getting out of the logic of exception and necessity and thinking of our presence in terms of faithfulness to principles in the strict sense." (pg 160)

"The globalization with which we are presented and that is imposed upon us today sanctions above all the absolute primacy of the logic of economics over every other consideration... The picture would be very dark were it not for a widespread movement of resistance: when faced with neoliberal economics, the message of Islam offers no way out but resistance." (pg 173)

Economic Resistance

"The rich countries, like the wealthy merchants of Mecca in times past, cannot fail to see a danger in local and national movements whose aim is to remove themselves from the "classical" economic system. ... The prohibition of riba, which is the moral axis around which the economic thought of Islam revolves, calls believers to reject categorically an order that respects only profit and scoffs at the values of justice and humanity." (pg 188)

"But zakah is anything but that: the levying of this purifying social tax,..., must be considered within the purpose of establishing a real system of collective solidarity and social security, women into the very fabric of society, that aims at freeing the poor from their dependence so that eventually they themselves will pay zakat." (pg 189)

Interreligious Dialogue

"Interreligious dialogue should be a meeting of "witnesses" who are seeking to live their faiths, to share their convictions, and to engage with one another for a more humane, more just world, closer to what God expects of humanity." (pg 208)

The Cultural Alternative

"To be Western Muslims is to confront reality with all its challenges and, sustained every day by the "need of Him", to take on all our responsibilities." (pg 223)

American? Immigrant? Indigenous?

When I first came to the US in 2003 I was surprised to see how few the Muslims were who identified themselves as American. I was even more surprised when it was the Muslim youth born and raised in the US who hesitated to identify themselves as American.

Why? First, I thought it was because the kids had picked up their parent's opinions on American foreign policy and were ashamed to identify themselves as belonging to the world's oppressive super power. But that wasn't it. Was it that they didn't accept American culture and values? That definitely wasn't it: they dressed and talked like their favourite American sport/music/movie celebrity.

It turned out that, for the most part, they hesitated to identify themselves as American because when they did people did not believe them; they did not accept them as American. "But, where are you originally from?", or "where are your parents from?" inevitably followed their answer.

Still, I was happy to see more and more American Muslims (especially the younger generation) assert their identity. That doesn't mean waving the American flag or celebrating Thanksgiving, but viewing themselves as an integral part of the larger community they live in and realizing their responsibility of bringing a positive change, no matter where they are.

I bring up all of the above because of this post by Ustadh Suhaib Webb. He discusses a concept that is essential for our (Muslims) understanding of our role in the global community. The idea of a "land of Islam" versus a "land of war" is not applicable in our world today. Unfortunately, such outdated concepts often-time hinder our efforts to truly contribute to our society.

Moreover, this dual identity has an effect within the Muslim community. Many American Muslims see themselves as Palestinian/Persian/Pakistani first, American second, Muslim last.

As a result, many of our Muslim communities are built to serve a particular ethnicity of Muslims. Although the efforts to bridge the gap between different Muslim immigrant communities have been relatively successful; there still remains a huge gap to bridge: the one between "immigrant" and "indigenous" Muslims.

I think this New York Times article accurately portrays the current situation.

Although I am technically not an "immigrant" Muslim, my interactions have primarily been within the immigrant Muslim community. I was immediately welcomed in. However, I do know from my Chinese-American-Muslim and African-American-Muslim friends that this is not always the case.

It is up to the younger generation of American Muslims to take the initiative and bridge the existing gaps. After all, we don't have the excuse of not speaking the same language or coming from a different culture. No more excuses.

Here are just some ways I could think of,

1. Do not tolerate racism: within yourself, your friends, or your community.

2. Don't wait for the next annual Humanitarian Day: work with other Muslims and serve the needy (Muslim or non-Muslim). Make it a monthly activity for you and your friends/MSA/youth group/family.

3. Get our of your bubble: Find another local Muslim community from a different 'culture'; attend their events and invite them to yours.

Each Muslim community has so much to learn from the other. Let's take a deep look into ourselves then look around us, extend our arms, and make a change!