Riaz Haq's Ramzan Sermon on Interfaith Relations

[Riaz Haq]

"Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve" Quran 2:62 (Translation by Yusuf Ali)

"There is no compulsion in religion" Quran 2:256 (Translated by Shakir)

"Unto you your religion, and unto me my religion." Quran 109:1 (Translation by Pickthall)

My Dear Muslim Brothers and Sisters:

Assalam-o-Alaikum.

In a prior Ramadan sermon, I have discussed the importance of Huqooq ul Ibad (rights of fellow human beings), the significance of earning an honest living,  abstaining from harshly judging others and taking responsibility for both the negative or positive consequences of our actions.

In this sermon,  I am sharing with you some verses from our holy book to convey to you the Quranic exhortation to establish good interfaith relations.  The verses amply make it clear that Islam not only acknowledges the existence of other faiths but also accepts religious pluralism.

The Quran reveals that Allah sent 120,000 of His prophets to humanity. It follows, therefore, that Islam does recognize differences in points of view and religious beliefs outside Islam (Quran 109:1). The Quran says no one has a right to force their own understanding of religion upon others (Quran 2:256). It acknowledges that other religions can also lead to salvation (Quran 2:62).

In chapter 5 verse 48, the Quran says: "Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ."  (Translation by Sahih International)

So the diversity we see in this world is all Allah's creation. We should, therefore, not fight the will of Allah. We must accept it.

In matters of state, we must emulate the State of Madina that Prophet Muhammad (PBUH) created. We must learn from Misaq-e-Madina (Charter of Medina), Islam's first constitution approved by Prophet Muhammad (SAW) himself.

Prophet Muhammad (PBUH) Honored by US Supreme Court

Here's the opening line of Misaq-e-Madina:

"This is a document from Muhammad the Prophet (may Allah bless him and grant him peace), governing relations between the Believers i.e. Muslims of Quraysh and Yathrib and those who followed them and worked hard with them. They form one nation -- Ummah."

It clearly says that all citizens of "Yathrib" (ancient name of Madina), regardless of  their tribe or religion, are part of one nation--"Ummah". So the word "Ummah" here does not exclude non-Muslims who lived in Madina.

Further into the "Misaq" document, it says: "No Jew will be wronged for being a Jew. The enemies of the Jews who follow us will not be helped. If anyone attacks anyone who is a party to this Pact the other must come to his help."

The Misaq assures equal protection to all citizens of Madina, including non-Muslim tribes which agreed to it. The contents of Misaq-e-Madina, Islam's first constitution approved by Prophet Mohammad 1400 years ago, appear to have inspired Quaid-e-Azam Mohammad Ali Jinnah vision of Pakistan where people of all religions and nationalities live in harmony with equal rights and protections under the law.

In conclusion, let me remind you that in chapter 21 verse 117, the Quran says that "Allah sent Muhammad (SAW) as a blessing to all His creation", not just Muslims. We must, therefore, treat all of Allah's creation with love and kindness. This clearly exhorts all Muslims to strive for interfaith harmony.

May Allah accept our fasting, our prayers and our charity in this holy month of Ramadan and guide us all to be His best servants.

Related Links:

Haq's Musings

Is Ramadan an Excuse to not Work? 

Huqooq ul Ibad--Respecting Rights of Fellow Humans

Appeal to Stop Power Theft in Ramadan

Ramadan Commercialization By Mass Media

Misaq e Madia and Jinnah's Vision of Pakistan

The Prophet I Know

Reconciliation: Islam, Democracy and the West

Strong Eid Sales in Pakistan Confirm Nielsen's Data

[Riaz Haq]

Remembering Dr Shakeel Auj: The man who wasn't afraid
HAYA FATIMA IQBAL

The loss of a rebel
Dr Shakil Auj was a man who enjoyed and encouraged difference of opinion. Every Eidul Azha, he used to carry out the qurbaani ritual together with Mufti Muneebur Rehman, who currently heads the Ruet-i-Hilal Committee.

The two were friends, but at the same time, had differing viewpoints on various subjects when it came to religion. Dr Auj would bring up so many points of disagreement in a single conversation that Mufti Munib once joked with his eldest son, saying, “Tum apnay abbu jaisay na banna!” (“Please don’t become like your father!”).

Dr Auj’s eldest son Hassan recounts that his abbu’s life revolved around asking questions about everything. He said his father had the tenacity to stick to his own argument if he had researched upon it and believed in it no matter how contentious it may be. He was someone who wouldn’t give in just because other experts held a different opinion. It was on the basis of his research that he came up with conclusions that would put off many clerics and religious scholars.

“My father was of the opinion that Muslim women can marry men who are not Muslims. He was of the opinion that Islamic war (jihad) is strictly supposed to be defensive in nature; it can never be offensive in character. He used to say that natural disasters are basically acts of nature, not results of the wrath of God. He used to say that Ramazan is about the self-restraint of an individual and it doesn’t befit the spirit of the month to close down shops and eateries by force during daytime,” recalls Hassan, while talking about what made his father different from so many others in Pakistan who have studied and researched upon Islam.

In his earlier years, Dr Auj was appointed as a ‘khateeb’ at several mosques. His family says he was dismissed from service at most of these mosques and was even banned from entering one when he didn’t tow that mosque’s hardline stance. “Haath pakar ke mimbar se le jaaye gaye thay abbu (They took abbu’s hand and removed him from the pulpit)”, Hassan says with a smile.

Hassan particularly recalls a time when a group of students approached his father and a girl among them asked, “Sir hum dance kar liya karain? (Sir, is it okay if we dance)?” To which he replied, “Haan kar liya karo, khushi ke mauqay pe tou sab dance kartay hain (Yes, one's allowed to dance. Everybody dances when they are happy).”

http://www.dawn.com/news/1207553

[Riaz Haq]

From NJ Senator Cory Booker:

Before you speak to me about your religion, first show it to me in how you treat other people;

before you tell me how much you love your God, show me how much you love all His children;

before you preach to me of your passion for your faith, teach me about it through your compassion for your neighbors.

In the end, I'm not as interested in what you have to tell or sell as in how you choose to live and give.

[Riaz Haq]

Textual analysis reveals less violence, more forgiveness in #Quran than #Bible. #Islam #Christianity #Judaism
http://odintext.com/blog/text-analysis-quran-bible-3of3/


Those who have not read or are not fairly familiar with the content of all three texts may be surprised to learn that no, the Quran is not really more violent than its Judeo-Christian counterparts.

Personally, I’ll admit that I was a bit surprised that the concept of ‘Mercy’ was most prevalent in the Quran; I expected that the New Testament would rank highest there, as it did in the concept of ‘Love’.

Overall, the three texts rated similarly in terms of positive and negative sentiment, as well, but from an emotional read, the Quran and the New Testament also appear more similar to one another than either of them is to the significantly “angrier” Old Testament.

Of course, we’ve only scratched the surface here. A deep analysis of unstructured data of this complexity requires contextual knowledge, and, of course, some higher level judgment and interpretation.

That being said, I think this exercise demonstrates how advanced text analytics and data mining technology may be applied to answer questions or make inquiries objectively and consistently outside of the sphere of conventional business intelligence for which our clients rely on OdinText.

I hope you found this project as interesting as I did and I welcome your thoughts.


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For instance—and not surprisingly—“Jesus” is the most unique and frequently mentioned term in the New Testament, and when he is mentioned, he is mentioned positively (color coding represents sentiment).

“Jesus” is also mentioned a few times in the Quran, and, for obvious reasons, not mentioned at all in the Old Testament. But when “Jesus” is mentioned in the New Testament, terms that are more common in the Old Testament—such as “God” and “Lord”—often appear with his name; therefore the placement of “Jesus” on the map above, though definitely most closely associated with the New Testament, is still more closely related to the Old Testament than the Quran because these terms appear more often in the former.

Similarly, it may be surprising to some that “Israel” is mentioned more often in the Quran than the New Testament, and so the Quran and the Old Testament are more textually similar in this respect.


Old Testament is Most Violent

A look into the verbatim text suggests that the content in the Quran is not more violent than its Judeo-Christian counterparts. In fact, of the three texts, the content in the Old Testament appears to be the most violent.

Killing and destruction are referenced slightly more often in the New Testament than in the Quran (2.8% vs. 2.1%), but the Old Testament clearly leads—more than twice that of the Quran—in mentions of destruction and killing (5.3%).

New Testament Highest in ‘Love’, Quran Highest in ‘Mercy’

The concept of ‘Love’ is more often mentioned in the New Testament (3.0%) than either the Old Testament (1.9%) or the Quran (1.26%).

But the concept of ‘Forgiveness/Grace’ actually occurs more often in the Quran (6.3%) than the New Testament (2.9%) or the Old Testament (0.7%). This is partly because references to “Allah” in the Quran are frequently accompanied by “The Merciful.” Some might dismiss this as a tag or title, but we believe it’s meaningful because mercy was chosen above other attributes like “Almighty” that are arguably more closely associated with deities.

[Riaz Haq]

#Lebanon: #Annunciation is a joint #Muslim-#Christian national holiday. #Quran's Sura Aal e Imran #Mary #Marium http://www.oasiscenter.eu/articles/interreligious-dialogue/2010/03/29/lebanon-how-the-annunciation-came-to-be-a-joint-muslim-christian-national-holiday#.V0Ep_55wRgg.twitter …

What is Mary’s place in the Qur‘an?
Like the Gospel, the Qur‘an goes into details to describe the episode of the Annunciation and Christ’s miraculous birth. In the Qur‘an, no woman is mentioned by name but Mary’s, which comes up 36 times. A long verse is even dedicated to her. When God “hath preferred thee above (all) the women of creation,” her place was set forever. Her title applies to her life on earth as well as beyond. Choosing the Annunciation as a feast day to bring everyone together should be welcomed in both communities.
 

How did the initiative start and how did the government react?
A Christian friend of mine had this dream to see Muslims and Christians pray together. After we first met, we began working together and quickly focused on organising a joint ceremony on 25 March (feast day of the Annunciation) inside Notre-Dame Church in Jamhour. When a Christian TV station broadcast the service live, I took advantage of the situation to work with top officials at the Islamic-Christian Committee to send a message to the government in which I proposed that this day would become a joint Muslim-Christian national holiday centred on Mary. The idea took off, and despite the opposition of the main religious authority of my community (the Mufti of Lebanon) who wanted me transferred to another job, the government unanimously backed the plan. A year later, my idea of a feast day was accepted by the new prime minister when I went to see him as member of the newly created Muslim-Christian association “Together around Mary, Our Lady.”
 

What impact can this joint celebration have on Muslim-Christian relations?
Our initiative will affect Muslim-Christian relations for a long time. This coming together around Mary is already an especially important event in the history of our two religions. Once more, the Holy Virgin will increase her love for the whole of humanity, and Lebanon will show once again that, in addition to being a country, it is also a message.

[Riaz Haq]

#Arctic #Ramadan: fasting in land of midnight sun comes with a challenge. #Canada
https://www.theguardian.com/world/2016/jul/03/ramadan-canada-arctic...


In Canada’s Arctic, summers are marked by a bright light that bathes the treeless tundra for more than 20 hours a day.

For some, it’s a welcome change from the unrelenting darkness of winter. But for the small but growing Muslim community of Iqaluit, Nunavut, life in the land of the midnight sun poses a singular challenge during the month of Ramadan, during which Muslims typically fast from sunrise to sunset.

“I haven’t fainted once,” said 29-year-old Abdul Karim, one of the few in the city who has fastidiously timed his Ramadan fast to the Arctic sun since moving from Ottawa in 2011. This year that means eating at about 1.30am before the sun rises and breaking his fast at about 11pm when the sun sets.

“The only reason to stop would be if it hurts my health,” Karim said. Pointing to his sizable frame, he laughed as he added: “But looking at my condition, I don’t think fasting will hurt me.”

As the end of Ramadan draws near for Muslims around the world, much of the holy month’s focus on community work, prayer and reflection has been a constant in communities around the world. But in Iqaluit and the other Muslim communities that dot the Arctic, the long days have forced a shift in how the element of fasting is approached.

Most in Iqaluit adhere to the timetable followed by Muslims in Ottawa, some 1,300 miles south of the city – a nod to the advice of Muslim scholars who have said Muslims in the far north should observe Ramadan using the timetable of Mecca or the nearest Muslim city.

It still means fasting for some 18 hours a day, said Atif Jilani, who moved to Iqaluit from Toronto a little over a year ago. “It’s long days, but more manageable.”

Many in the 100-strong community break their fast together, gathering in the city’s brand new mosque – completed in February amid temperatures that dropped as low as -50C with windchill – for nightly potluck suppers. As they tuck into traditional meals such as dates, and goat or lamb curries, the sun shines brightly through the windows.

It’s a scene that plays out across Canada’s northernmost mosques during Ramadan, as Muslim communities wrestle with the country’s unique geography.

The 300 or so Muslims in Yellowknife, in the Northwest Territories, have several options when it comes to fasting during Ramadan, said Nazim Awan, president of the Yellowknife Islamic Centre, with exceptions made for those who are pregnant or ill.

“There might be some superhumans who want to fast for 23 hours, but the other option is to follow the intent and spirit of fasting by following nearby cities, or they can follow the times of Mecca and Medina.”

In recent years, much of the community has opted to follow the Ramadan timetable of Edmonton, in Alberta. Some, such as Awan – a father of two young kids, including a 12-year-old who recently started fasting – follow the timings of Mecca. He hopes to encourage his son with the more manageable timetable of about 15 hours of fasting as compared with about 18 hours in Edmonton. “If I fast Yellowknife or Edmonton times, my son might say, Papa, you are really insane, what are you doing?” he said.

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It’s particularly true for those like Karim who have determinedly followed the local sunrise and sunset. But his efforts will be rewarded years from now, said Karim, thanks to the lunar calendar. Ramadan will eventually fall during winter, which in Iqaluit sees the sun rise and set within a few hours each day. “I’ll follow those hours too,” he said with a laugh. “Oh yes, definitely.”

[Riaz Haq]

#Saudi Prince: #Arabs Have 'Wronged #Islam And Distorted The Image Of #Muslims'

http://www.ibtimes.com/saudi-prince-arabs-have-wronged-islam-distor...

Arabs have "wronged Islam and distorted the image of Muslims," Saudi Prince Khaled Al-Faisal warned in a speech this week. The prince said Muslims should "not allow colonialism to return, or for divisions to prevail."

The prince's remarks were brief and did not reference any recent events in the Arab world. It's unclear what he was referring to, but his comments come as the Islamic State group has carried out terror attacks against Muslims across the Middle East and as Saudi Arabia is locked in a struggle against Iran for influence over the region.

"I do not envy anyone who stands to speak on behalf of Arabs today. We have wronged Islam and distorted the image of Muslims," Prince Saud, who has served as foreign minister of Saudi Arabia, said during the opening remarks at the 15th Arab Thought Foundation conference in Abu Dhabi. The theme of the event was: "Arab Integration: The Gulf Cooperation Council and the United Arab Emirates."

"Excuse me if my candor is painful, but the wounds are glaring," he added. "Arise Arabs, wake up Muslims, do not allow colonialism to return, or for divisions to prevail."

In July, Saudi officials accused the Islamic State group of bombing the holy city of Medina, the site of the Muslim Prophet Muhammad's tomb and his house, in an attack that killed four security officers and injured five others.

Saudi Arabia's King Salman has urged Muslims to unite against an epidemic of "extremism." But earlier this year, Saudi Arabia's top religious authority, the Grand Mufti, said Iran's leaders were not Muslims. Saudi Arabia and Iran represent opposite sides in Syria's civil war and other Middle East conflicts, including Yemen. Saudi Arabia cut off relations with Iran in January after its embassy was attacked in Tehran.

[Riaz Haq]

Treaty of Hudaybiyah, an example Prophet Muhammad's diplomatic skills:

https://en.wikipedia.org/wiki/Treaty_of_Hudaybiyyah

Muhammad had a premonition that he entered Mecca and did tawaf around the Ka'bah. His companions in Madinah were delighted when he told them about it. They all revered Mecca and the Ka'bah and they yearned to do tawaf there. In 628, Muhammad and a group of 1,400 Muslims marched peacefully without arms towards Mecca, in an attempt to perform the Umrah (pilgrimage). They were dressed as pilgrims, and brought sacrificial animals, hoping that the Quraish would honour the Arabian custom of allowing pilgrims to enter the city. The Muslims had left Medina in a state of ihram, a premeditated spiritual and physical state which restricted their freedom of action and prohibited fighting. This, along with the paucity of arms carried, indicated that the pilgrimage was always intended to be peaceful.[4]

Muhammad and his followers camped outside of Mecca, and Muhammad met with Meccan emissaries who wished to prevent the pilgrims' entry into Mecca. After negotiations the two parties decided to resolve the matter through diplomacy rather than warfare, and a treaty was drawn up.[5]

After the treaty was signed, most of the pilgrims objected to Muhammad giving in on most points to the Quraysh, use the name of Allah and call himself the Messenger of God. That led to Umar questioning about Muhammad's resolve.[6][7][8][9][10][11][12] This has even been recorded in Sahih Muslim.[1

The Treaty of Hudaybiyyah was very important in Islam. After the signing of the treaty, the Quraysh of Mecca no longer considered Muhammad to be a rebel or a fugitive from Mecca. They also recognized the Islamic state in Medina by signing the treaty. The treaty also allowed the Muslims who were still in Mecca to practice Islam publicly. Further, as there was no longer a constant struggle between the Muslims and the polytheists, many people saw Islam in a new light, which led to many more people accepting Islam. In addition, the Treaty of Hudaybiyyah paved the way for many other tribes to make treaties with the Muslims. The treaty also serves as an example that Islam was not merely spread with the sword, as Muhammad had an army that could have attacked Mecca, but Muhammad chose to make a treaty instead of attacking.[14]

A verse of the Quran was revealed about the treaty, which means, "Verily we have granted thee a manifest victory" (Quran 48:1).

[Riaz Haq]

Excerpt of Prophet Muhammad's last sermon:

"All mankind is from Adam and Eve. An Arab has no superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; a white has no superiority over a black, nor does a black have any superiority over a white; [none have superiority over another] except by piety and good action".

https://youtu.be/iRHMvnPrhao

[Riaz Haq]

The Tensions Underlying Pakistan’s Ramadan Decision
The country has exempted Ramadan gatherings from its lockdown, illustrating the temptation, and the risks, of coming together.

By Yasmeen Serhan

https://www.theatlantic.com/international/archive/2020/05/ramadan-p...


There is no modern precedent for adapting Ramadan to a pandemic, nor does the Koran exactly come with detailed instructions on what to do if one occurs. But there are some clues. “The major texts … they all have chapters on plagues,” Suhaib Webb, an imam and a resident scholar at the Islamic Center at New York University, told me. The Muslim world was wracked by plagues from the sixth century to the 14th, influencing the philosophy of Islamic scholars who lived through them. One, Ibn Hajar, lost several children to the Black Death. “He talked about how one of the virtues of living in a pandemic is that you learn to appreciate things you may have not sought before,” Webb said. Since this pandemic began, Webb said he has been researching early Islamic history and hadith literature, or sayings attributed to the Prophet Muhammad, to help inform his weekly sermons, which now take place online. He isn’t the only one finding spiritual guidance this way: In one hadith I’ve seen cited plenty this Ramadan, the Prophet Muhammad is believed to have told his followers: “If you hear of an outbreak of plague in a land, do not enter it; but if the plague breaks out in a place while you are in it, do not leave that place.”

Webb’s main focus is making sure that people have the information they need to celebrate Ramadan this year as best, and as safely as, they can. “It’s just trying to make sure people know that religiously you can stay home,” he said. “You don’t have to go to taraweeh; you don’t have to go to jummah [Friday prayers]; here’s how you do janazah,” the funeral prayer.

“We have so many acts of worship that are conditioned on community,” Webb added. “The bigger challenge has been mourning alone.”

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Despite all the challenges of celebrating Ramadan this year, I’ve actually found myself enjoying it. That the holy month happened to fall amid this crisis has in some ways felt like a blessing: When it feels as if everything normal has been upended, having something comforting and familiar to focus on has been nice, even in a slightly altered state. Unlike in previous years, I don’t have to contend with commuting to and from work while fasting, nor do I have to worry about passing up friends’ invitations to meet for coffee or lunch during the daytime. And though I can’t celebrate with loved ones the way I might like, this Ramadan has given me something that previous ones haven’t: more time—to pray; to reflect; and to take stock of everything I’m grateful for at a time when doing so feels especially important.

I’m not the only one who thinks so. Several Muslim writers have recounted finding their own silver linings this Ramadan, in its emphasis on perseverance and patience and the opportunity it presents to observe the month the way the Prophet Muhammad did—who himself began his journey to prophethood in solitude. “Islam does value interval isolation,” Webb said. “It’s seen as an important spiritual practice.”

So too is the act of charity, or zakat—another essential part of Ramadan that has manifested itself in new ways this year. In addition to people donating food and money, as is customary during the month, many mosques have stepped up in the fight against the coronavirus, with some operating as makeshift hospices, mortuaries, and food banks.

When I spoke with Gulamali from the Muslim Council of Britain during the first few days of Ramadan, she said she also felt positive about the holy month arriving when it did. “I think Ramadan has come at the best time for people,” she said. “When you look at the true essence of Ramadan, it’s compassion and acting in service to others, and I think there has been no other time when compassion and service to others has been so abundant in Muslim communities.”

[Riaz Haq]

#Muslim Convert Prof Jeffrey Lang : 97% of the #Quran teaches #ethics, relationship between #God and humans, faith and reason. Only 3% emphasizes rules but we are obsessed with them but all sermons are about rules, not the essence of #Islam https://youtu.be/kvomfF0Pjn4 via

@YouTube