Wednesday, November 18, 2009

The Prophet Last Sermon

In the commemoration of Zulhijjah, we have to remember not only the hajj rite, but more importantly is the messages of our Prophet, Muhammad PBUH. His messages encompass all issues of human rights and the ideals of developing harmony among human beings in this world. It is indeed nonesense to say that Islam is the religion of terror.

Prophet Muhammad (SAWS) delivered his last sermon (Khutbah) on the ninth of Dhul Hijjah (12th and last month of the Islamic year), 10 years after Hijrah (migration from Makkah to Madinah) in the Uranah Valley of mount Arafat. His words were quite clear and concise and were directed to the entire humanity.


After praising, and thanking Allah he said:

"O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and TAKE THESE WORDS TO THOSE WHO COULD NOT BE PRESENT HERE TODAY.

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your LORD, and that HE will indeed reckon your deeds. ALLAH has forbidden you to take usury (interest), therefore all interest obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer any inequity. Allah has Judged that there shall be no interest and that all the interest due to Abbas ibn ‘Abd’al Muttalib (Prophet’s uncle) shall henceforth be waived…

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights with regard to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers. And it is your right that they do not make friends with any one of whom you do not approve, as well as never to be unchaste.

O People, listen to me in earnest, worship ALLAH, say your five daily prayers (Salah), fast during the month of Ramadan, and give your wealth in Zakat. Perform Hajj if you can afford to.

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves.

Remember, one day you will appear before ALLAH and answer your deeds. So beware, do not stray from the path of righteousness after I am gone.

O People, NO PROPHET OR APOSTLE WILL COME AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well, therefore, O People, and understand words which I convey to you. I leave behind me two things, the QURAN and my example, the SUNNAH and if you follow these you will never go astray.

All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness, O ALLAH, that I have conveyed your message to your people".

(Reference: See Al-Bukhari, Hadith 1623, 1626, 6361) Sahih of Imam Muslim also refers to this sermon in Hadith number 98. Imam al-Tirmidhi has mentioned this sermon in Hadith nos. 1628, 2046, 2085. Imam Ahmed bin Hanbal has given us the longest and perhaps the most complete version of this sermon in his Masnud, Hadith no. 19774.)

Sunday, November 15, 2009

Muslim Population in the Military Raises Difficult Issues


















By YOCHI J. DREAZEN

The deadly rampage at Fort Hood is forcing Pentagon officials to confront difficult questions about the military's growing Muslim population.

The military has worked hard to recruit more Muslims since the start of the wars in Iraq and Afghanistan, and the number of Muslim troops, while still small, has been increasing. There were 3,409 Muslims in the active-duty military as of April 2008, according to Pentagon statistics.

Military personnel don't have to disclose their religions, and many officials believe the actual number of Muslim soldiers may be at least 10,000 higher than the Pentagon statistics. For instance, the military "Officer Record Brief" of Maj. Nidal Malik Hasan, the suspect in the Fort Hood shootings, said he had "no religious preference" and didn't identify him as a Muslim.

Even now, Muslim soldiers remain fairly rare in some parts of the military. At West Point, Army officials said there were just 24 Muslim cadets out of a total student body of 4,400. The Muslim cadets worship in an interfaith center on the bucolic New York campus, but don't have a dedicated mosque.

The push to boost Muslim representation has proven to be a double-edged sword for the military, which desperately needs the Muslim soldiers for their language skills and cultural knowledge, but also worries that a small percentage of those soldiers might harbor extremist ideologies or choose to turn their guns on their fellow soldiers.

In one of the military's most notorious cases of fratricide since Vietnam, Army Sgt. Hasan Akbar, a convert to Islam, rolled a grenade into a tent filled with other soldiers in April 2003. The attack killed two officers and wounded 14 others. During his court-martial, prosecution witnesses testified Sgt. Akbar had committed the attack because he believed the U.S. military would kill Muslim civilians during the coming invasion. Sgt. Akbar was later sentenced to death.

Muslim soldiers also face challenges stemming from their dual identities as adherents of the Islamic faith and as members of the U.S. military. In Iraq and Afghanistan, Muslims serving in the U.S. military often use fake last names to avoid being singled out by insurgents as traitors and to prevent reprisals against their families elsewhere in the world.

The Pentagon's outreach to the Muslim community has expanded significantly in recent years. The first Muslim chaplain in the military, Army Lt. Col. Abdul-Rasheed Muhammad, wasn't appointed until 1994. The military didn't open its first permanent mosque, the Masjid al Da'Wah facility at Virginia's Norfolk Navy Base, until late 1998.

Today, recruiting more Muslims is a top priority for many branches of the military. Under the Army's "09 Lima" program, Muslims willing to enlist and serve in Iraq and Afghanistan as military translators and cultural advisers receive hefty signing bonuses and expedited paths to citizenship.

The Army recently established its first full unit of Muslim personnel recruited under the program, the 51st Translator Interpreter Company at California's Fort Irwin. The unit has more than 120 soldiers who are native speakers of Arabic, Farsi, Pashto and Dari.

In interviews in recent years, more than a half-dozen Muslim soldiers serving in Iraq said they had initially felt uncomfortable about being sent to fight in an Islamic country. But all the soldiers said they were proud of their service, and several re-enlisted.

Army officials at the Pentagon said that Muslim soldiers who felt their religion prevented them from fighting in Iraq or Afghanistan could claim conscientious objector status and seek noncombat assignments in the U.S. But they weren't aware of any Muslim soldiers who had done so.

Write to Yochi J. Dreazen at yochi.dreazen@wsj.com

Push to Build Mosques Is Met With Resistance

Copenhagen Journal

By JOHN TAGLIABUE
Published: November 11, 2009

COPENHAGEN — Paris has its grand mosque, on the Left Bank. So does Rome, the city of the pope. Yet despite a sizable Muslim population, this Danish city has nothing but the occasional tiny storefront Muslim place of worship.

The city, Denmark’s capital, is now inching toward construction of not one, but two grand mosques. In August, the city council approved the construction of a Shiite Muslim mosque, replete with two 104-foot-tall minarets, in an industrial quarter on the site of a former factory. Plans are also afoot for a Sunni mosque. But it has been a long and complicated process, tangled up in local politics and the publication four years ago of cartoons mocking Islam.

The difficulties reflect the tortuous path Denmark has taken in dealing with its immigrants, most of whom are Muslim. Copenhagen in particular has been racked by gang wars, with shootouts and killings in recent months between groups of Hells Angels and immigrant bands.

The turmoil has fed the popularity of an anti-immigrant conservative party, the Danish People’s Party. In city elections scheduled for Nov. 17, the People’s Party, by some estimates, could double the roughly 6 percent of the vote it took in the last municipal election.

Denmark is not alone in grappling with the question. In Italy, the rightist Northern League opposes mosques in Italian cities; in Switzerland, voters will go to the polls on Nov. 29 in a referendum to decide whether to ban the construction of minarets.

In Denmark, it was the cartoons, one of which depicted Muhammad with a bomb in his turban, that gave the initial impetus to a movement for a mosque.

“I wrote a front-page story saying we somehow had to reconnect to the Muslims, to collect money to build a mosque as a sign of solidarity,” said Herbert Pundik, 82, the former editor of the Danish daily Politiken. Mr. Pundik, speaking by phone from Tel Aviv, where he now lives, said that within 24 hours there had been more than 1,000 positive responses. But then the Muslim reaction to the cartoons turned violent, with attacks on Danish embassies in several cities, including Beirut and Damascus.

“The steam went out of the project,” Mr. Pundik said.

Yet it did not die. Bijan Eskandani, the architect of the Shiite mosque, said he found inspiration for his design in the “Persian element in Islamic art,” which he said consisted of a “special lyric, poetic attitude.” The Shiite community, he said in written answers to questions, lacked the financial means to acquire a suitable site for a mosque. “The building lot they have is situated in an ugly, unattractive, inharmonious gray factory area,” he said, adding that, “a sparkling mosque there may make a difference.”

The very word Persian sends chills down Martin Henriksen’s spine. “We are against the mosque,” said Mr. Henriksen, 29, one of the People’s Party’s five-member directorate, in an interview in Copenhagen’s Parliament building. “It’s obvious to everyone that the Iranian regime has something to do with it,” he said. “The Iranian regime is based on a fascist identity that we don’t want to set foot in Denmark.”

Since becoming party to the national government coalition in 2001, the People’s Party has helped enact legislation to stem the flow of immigrants and raise the bar for obtaining citizenship. Immigrants, Mr. Henriksen insists, “need to show an ability and a will to become Danes.” He cites past Jewish immigration as an example. “Many Jews have come to Denmark since the 16th century,” he said. “We don’t have discussions about whether to build synagogues.” There are at least four synagogues in the city.

Abdul Wahid Pedersen, whose parents are Scandinavian, converted to Islam years ago. “I was 28, a child of the 60s,” he said. Now 55, he is chairman of a 15-member committee promoting construction of a grand mosque for Copenhagen’s Sunni Muslims.

He concedes that of the estimated 250,000 Muslims in a Danish population of 5.5 million, only about 35,000 are Sunnis. Yet he defends the need for a grand mosque and says that while the Sunni community is not soliciting financing from Saudi Arabia, as the People’s Party contends, he has no problem accepting a donation. “If someone wants to chip in, that is O.K.,” he said, in the shop in a working-class neighborhood where he sells Islamic literature, prayer rugs and other religious objects. “But they will have no influence on running the place.” Mr. Pedersen said his committee was even considering installing wind turbines atop the minarets and covering the mosque’s dome with one large solar panel.

The city’s deputy mayor, Klaus Bondam, 45, defends the right of Muslims to their mosques. The minarets, he said, would be “quite slim towers, we’re not going to be Damascus or Cairo.” The city had also made clear there would be no calling to prayers from the mosques’ minarets. As to the charge of foreign underwriting, Mr. Bondam said it did not concern him as long as the sources were listed openly.

But he said he feared that the debate over the mosques could help the People’s Party double its share of the vote in this month’s local elections to as much as 12 percent. “It’s the little discomfit of people of other religion or background,” he said. “Why can’t they be like me?”

For Toger Seidenfaden, 52, the present editor of Politiken, the People’s Party is “democratic and parliamentary — they are not brownshirts.” But he said they were a “very Danish, nationalist party — they’d like Denmark before globalization.”

On the broad avenue called Njalsgade, where the Sunni mosque is to be built on a vacant lot, Preben Anderson, 61, a bricklayer, said he had nothing against a mosque, though he pointedly said that he could not speak for his neighbors. “We have churches,” he said. “We have to have mosques.” He stood across the street from where weeds and junk now cover the lot where the Sunni mosque could one day stand. One neighborhood resident, asked if he could point out the site where the mosque would be built, professed not to know.

Yet, Per Nielsen, 56, a retired history teacher, said the economic slowdown and the gang wars in nearby neighborhoods were feeding the popularity of the People’s Party. As for the mosque, he said, “There’s very strong pressure — people living here don’t want it.”