Ignorance or sheer prejudice?

Seeing Muhammad as Both a Prophet and a Politician

By Laurie Goodstein

Dec 20, 2009

The religion with the most adherents on the planet is Christianity, and few people would say they are unfamiliar with the story of its founder and prophet, Jesus. The second largest faith is Islam, and yet there is boundless ignorance among non-Muslims about the story of its founder and prophet, Muhammad, even after 9/11 set off a global panic about whether Islam fuels terrorism.

Since then Muhammad has been defined by his detractors: who have called him a terrorist, a lunatic and most colorfully — by the Rev. Jerry Vines, former president of the Southern Baptist Convention — a “demon-possessed pedophile.” Even Pope Benedict XVI, whatever his intention, created an uproar by unearthing a remark from a 14th-century emperor who cited Muhammad’s contributions to religion as “only evil and inhuman.” Is this the prophet of the world’s 1.3 billion Muslims?

It may be time then to put down the biographies of John Adams and Ronald Reagan and devote a little attention to Muhammad. But beware. Several new biographies picture Muhammad through the lens of a suicide bomber, and ultimately these books reveal more about suicide bombers than Muhammad.

To glimpse how the vast majority of the world’s Muslims understand their prophet and their faith, Karen Armstrong’s short biography is a good place to start. The volume is part of a series called “Eminent Lives”: small profiles of big-name subjects by big-name authors.

Ms. Armstrong, best known for “A History of God,” is a scholar and a former nun with a genius for presenting religions as products of temporal forces — like geography, culture and economics — without minimizing the workings of transcendent spiritual forces.

She profiles Muhammad as both a mystic touched by God on a mountaintop and a canny political and social reformer. He preached loyalty to God rather than tribe; reconciliation rather than retaliation; care for orphans and the poor; and in many ways, empowerment of women, which will be a surprise to some. The Koran gave women property rights and freed orphans from the obligation to marry their guardians: radical changes at a time when women were traded like camels.

Ms. Armstrong writes: “His life was a tireless campaign against greed, injustice and arrogance. He realized that Arabia was at a turning point and that the old way of thinking would no longer suffice, so he wore himself out in the creative effort to evolve an entirely new solution.” In a nod to her subtitle, “A Prophet for Our Time,” she argues that as of Sept. 11, 2001, we have entered a new historical era that requires an equally thorough re-evaluation.

This notion that we have entered a new era was one of the reasons that Ms. Armstrong decided to revisit a subject she had already covered in 1992 with “Muhammad: A Biography of the Prophet.”

Muhammad (570-632) was born in a nouveau riche Mecca. Unlike most Arabs, the Meccans were not nomads but traders and financiers who profited from the caravans that stopped in Mecca for water from its underground spring. The site was holy to the Bedouin because it housed the Kabah, a cube-shaped granite building that was tended by Muhammad’s tribe, the Quraysh.

Muhammad was orphaned as a child and taken in by relatives, but his fortunes changed at the age of 25 when he married Khadija, an older widow who hired him to manage her caravans. At 40 Muhammad declared he had been seized by a terrifying force and commanded by God to recite scripture.

Khadija was his first convert. At first he shared his revelations with a small group of friends and family members, who became his disciples, “convinced that he was the long-awaited Arab prophet.” As Muhammad, who was illiterate, recited new passages, believers wrote them down: a compilation that became the Koran.

The Meccans were offended by Muhammad’s preaching that the ideal was submission. (Islam means submission.) He taught that the proper way to pray was to bow, forehead to the earth, “a posture that would be repugnant to the haughty Quraysh,” Ms. Armstrong notes. Muhammad also insisted that the Meccans abandon the worship of their three stone goddesses, because there was only one God, Allah.

Muhammad and his followers were exiled to Medina, 250 miles north of Mecca. He did not conquer Medina so much as form alliances and win converts. But there were epic battles with the Quraysh and other tribes, and Muhammad was a fighter and tactician.

“Muhammad was not a pacifist,” Ms. Armstrong writes. “He believed that warfare was sometimes inevitable and even necessary.”

This is why some passages in the Koran are rules for warfare. Terrorist groups cite these selectively — or contort or violate them. The Koran says not to take aim at civilians; some terrorist groups declare all Israelis to be combatants because Israelis are required to perform military service.

Ms. Armstrong declines to stand in judgment of events that have scandalized other biographers; as when Muhammad falls for the wife of his adopted adult son and takes her as his fifth wife. Ms. Armstrong writes: “This story has shocked some of Muhammad’s Western critics who are used to more ascetic, Christian heroes, but the Muslim sources seem to find nothing untoward in this demonstration of their prophet’s virility. Nor are they disturbed that Muhammad had more than four wives: why should God not give his prophet a few privileges?”

Muhammad ultimately took back Mecca and reclaimed the Kabah, still the destination for the Muslim pilgrimage. Ms. Armstrong argues that he prevailed by compassion, wisdom and steadfast submission to God. This is the power of his story and the reason that more parents around the world name their children Muhammad than any other name. – The New York Times

Biography – Reverend Jerry Vines

Jerry Vines was born in Carrollton, Georgia near Atlanta in 1937. Before attending seminary, he pastored his first church, Centralhatchee Baptist Church, at the age of 16. He was educated at Mercer University, New Orleans Baptist Theological Seminary, and Luther Rice University before pastoring in churches in Alabama and Georgia. While pastor of Dauphin Way Baptist Church in Mobile, Alabama he was elected President of the Alabama Pastors’ Conference. He relocated to Jacksonville in 1982 to co-pastor the First Baptist Church with Homer G. Lindsay, Jr., and in June 1988, he was elected President of the Southern Baptist Convention and served two terms. During his first 20 years at First Baptist, he baptized 18,177 people and oversaw the building of an $8 million preschool building, a $16 million auditorium and four parking garages, totaling almost $14 million. Vines also was influential in starting the First Baptist Church Pastors’ Conference which drew thousands of ministers and church works from across the world. Vines announced his retirement from First Baptist in May 2005 and preached his last sermon as pastor of the church in 2006 at the close of the 20th annual Pastors’ conference. He has since started his own ministry, Jerry Vines Ministries. This ministry is an outreach to further educate pastors in different areas of the ministry. Vines is married to the former Janet Denney and they have four children and seven grand children.

Controversy

Vines sparked controversy in June 2002 for remarks he made at a Southern Baptist Convention conference that were critical of Islam. Referencing Ergun and Emir Caner’s book Unveiling Islam, Vines said that “Allah is not Jehovah… Jehovah’s not going to turn you into a terrorist that’ll try to bomb people and take the lives of thousands and thousands of people,” and that “Christianity was founded by the virgin-born Jesus Christ” while “Islam was founded by Muhammad, a demon-possessed pedophile who had 12 wives, and his last one was a 9-year-old girl.”^[1] This reference was to Aisha, who is said to have been about nine when her marriage to Muhammad was consummated, according to several hadith, or stories of Muhammad.^[2] The comments stirred a brief national debate on “Islamophobia” and the demonization of Islam in relation to the War on Terrorism. Vines initially defended his comments and invited “Muslim scholars to explain their own documents to us all.”^[3] He also refused to apologize for the statements or to meet with local Muslim leaders.^[3] He was heavily criticized, but was defended by fellow Baptist preacher Jerry Falwell, who wrote a letter supporting him. Falwell was asked about the letter during a 60 Minutes interview in October, and sparked an even greater outrage by declaring that he considered Muhammad a terrorist.^[4] He later apologized for his comments.^[5] When the story was covered by NBC Nightly News with Tom Brokaw on February 25, 2003, Vines finally broke his silence on the issue, claiming that his statements had been overemphasized in media reports, and that he had not intended to evoke hate. - Wikipedia

We are what we do – Dr. Ingrid Mattson

A Conversation with Ingrid Mattson

‘We Are What We Do’

ISNA’s new president Ingrid Mattson says American Muslims’ ’special obligations’ are as important now as when 9/11 occurred.

BY: Interview by Dilshad D. Ali

When the Islamic Society of Northern American (ISNA) elected Ingrid Mattson, the director of the Islamic chaplaincy program at the Hartford Seminary and vice president of ISNA, as its president last week, Muslims and non-Muslims took note. Mattson is the first female to head the organization, which is the largest, most inclusive Muslim group in North America, with a sizeable political and social reach.

Mattson takes ISNA’s helm at a challenging time when American Muslims are struggling to promote their religion, encourage interfaith dialogue, create standards for their community, and separate themselves from the views of extremists. Mattson spoke with Beliefnet’s Islam editor Dilshad D. Ali about her goals for ISNA, why women’s rights isn’t her primary platform, and the new obligation American Muslims have in the fight against terrorism.

What does your election mean for the women in Muslim leadership roles? Does it have an impact on religious or spiritual leadership as well?

Certainly, it’s both things. First of all, women have been involved on the board of ISNA for many years. In fact, women were founding members of the Muslim Students Association–MSA national–more than 40 years ago. The presidency is looked at by many people as a form of religious leadership. And to that extent I do believe it’s a significant step for the Muslim community to choose a woman as a leader of this organization.

ISNA Secretary-General Sayyid Saeed was quick to say that you will lead “ritual worship” for women–and not lead prayer. What does that mean?

It means salat, the five daily prayers and the Jumaa (Friday) prayer–the congregational prayer. It doesn’t mean invocations or supplications or du’a, which are all other forms of prayer.

So you’ll lead prayer for women, but not for mixed gender groups?

That’s correct, and that’s what I’ve always done.

A lot of women are seeing this election as a victory for Muslim feminism. What does the term “Muslim feminism” mean to you?

Feminism–the idea that women have rights, that women and men should exert themselves to ensure that women have a meaningful way to achieve their rights–is a good concept. But it shouldn’t be a defining worldview. My agenda is not a narrow one of only looking at the interests of women. I’m looking at the interests of our whole community. We live in a world where we have to be concerned if anyone is suffering injustice. Muslim women shouldn’t be parochial in the sense of only being concerned about women’s issues.

One of the popular misconceptions about Islam is that women are seen as lesser figures, that they don’t have rights.

This perception that women in Islam are oppressed is based both on misinformation as well as am amplification of certain unfortunate tendencies in some parts of the Muslim world. It’s true that people have seen some Muslim authorities using Islam as a justification for the oppression or suppression of women. That’s a reality, we can’t deny it. But we have to balance those incidents with what’s going on in the rest of the Muslim world, in which most women are participating in their societies. We’ve seen that within recent times four Muslim-majority nations have had female heads of state. In most countries that I’ve traveled to, Muslim women are involved in all aspects of society.

Some conservative pundits see ISNA as a shield for shady practices, and as an organization that harbors radical thinking. What would you say to these critics?

I would say they have to support their views with evidence and not simply resort to vague conspiracy theories or general, unsubstantiated accusations. We are what we do. We’re an umbrella organization that’s inclusive of Sunni, Shi’a, and Sufi and provides a broad and open platform for all North American Muslims. And our goal is to bring the diversity of the Muslim community together so that we can get to know each other as the Qur’an compels us to. We want to offer the Muslim community the opportunity to know the greater American society, especially faith groups–to come to understand our Christian and Jewish neighbors and others and find ways that we can come together to do something good for this society.

What are your goals for ISNA? Where do you want to take the organization?

My major concern is institution-building and to emphasize the need for standards in our community. There is no ordination in Islam, no hierarchical church that determines what all communities should do. We don’t want to be that, but at the same time we can help the community develop some standards for religious leaders and our religious community. We can raise the level of professionalism in our communities and harness the energy and goodwill that is in our congregation.

Unfortunately, many of our communities are not functioning in a really dynamic and vital fashion. So we need to implement more training, provide educational opportunities for those running these institutions, and give models of successful communities that engage both their congregants and the broader community.

How do the standards you speak of differ from the fatwas that many imams, sheikhs, and Islamic organizations issue?

What I’m speaking about are skills of the religious leaders themselves. For example, our imams, our chaplains, and community leaders are called upon to mediate domestic disputes. Do these religious leaders have the qualifications and the knowledge to provide this advice and counseling? What about public speaking? Do they have the skills to engage the congregation? What about the Islamic centers themselves? Do they know how to organize adult-education programs that are engaging, interesting, relevant, and informative? This is what I’m talking about, not forming legal opinions.

You wrote an essay for Beliefnet after 9/11 about American Muslims having a special obligation to condemn violence committed by Muslims in the name of Islam. Five years later, have they lived up to that obligation?

I do believe that American Muslim communities have been good in this respect–have worked hard to write their opinions about terrorism, about extremism, about violence committed in the name of Islam. Unfortunately, those positions are not being heard by the general American public. Many Muslims engaging in public speaking find themselves in the frustrating position of being asked why Muslims do not condemn terrorism. Sometimes people are not hearing the message despite our best efforts.

That can be frustrating. I want to also make sure people understand that although American Muslims do have a responsibility to clarify their views on terrorism and violence done in the name of Islam, we don’t have control over these situations. We don’t have some sort of magic power over all Muslims in the world.

And at the same time it’s important that people understand that a justification for an action is not the same as the motivation or cause for an action. What I mean by that is that there may be Muslims around the world who claim that the actions they are taking are justified in Islam. But if we analyze the political context of that situation, we will see that in fact the cause of their actions is not a religious motivation, but it is a political reason. Because Islam is the dominant, normative discourse in their society, they will call upon Islam as a justification for their actions.

Have American Muslims successfully found ways to fight terrorism and also oppose the oppression of Muslims around the world?

I think we’re in a very difficult position in our time. Unfortunately, there are many groups that continue to try to use current conflicts to further political agendas that have nothing to do with fighting or preventing terrorism. And some of these groups are opposed to Islam and Muslims—ideologically and politically and are making it very difficult for Muslims to separate true Islam from extremism. These groups are encouraging the use of terms like “Islamic fascism” that simply confuse the issue further. So there’s still a lot of work that needs to be done.

Many Muslims in this country say they have repeatedly denounced acts of violence, and that they’re working with FBI and government officials and doing dialogues to get their point across. Why aren’t they being heard?

Because the actions of American Muslims are not being televised. What’s being televised are bombings from Iraq and kidnappings from Gaza and so on. We live in a time in which what is shown on TV is thought to be reality. Not many people read alternative publications or even mainstream newspapers anymore. So although we may be doing all of these good actions, and some of them may be publicized here and there, it’s not brought to the attention of the mainstream American audience. That’s just the reality of media and the dissemination of information in our time.

What’s the next obligation for the American Muslim community?

We have to keep exemplifying the right way of living as Muslims. We should be working with international organizations that monitor human rights in all places, including those places where our own government is suspected of violating human rights. We should be as diligent in doing our duty as citizens of our country in making sure that our government does not violate its values and laws and international law.

It’s a difficult time that we live in, but we need to recommit to universal human rights, to true engagement and realize that there are lots of great people out there working for peace and justice. We need to publicize those efforts so that we can get some hope to our youth.

A few weeks ago, I was working with an American Jewish lawyer who took a case of a Muslim inmate who was being denied his religious rights. And to me, working as a partner with this lawyer on this case was really encouraging and reminded me of how much good there is in this country. We need to continue reaching out to those people from every segment of American society who are interested in furthering the dignity of human beings and the stewardship of this earth. This is our work. That’s the only way we can go forward into the future.

- http://www.beliefnet.com/story/198/story_19898_1.html

Edina Lekovic

As MPAC’s Communications Director, Edina acts as a spokeswoman for the American Muslim community to media outlets, government officials, interfaith leaders, academic institutions, and community groups.

Edina has appeared on national media outlets, including CNN, BBC, MSNBC, and the History Channel. Since joining MPAC, Edina’s work has also been featured in several leading newspapers, including the Wall Street Journal, Washington Times, Associated Press, Chicago Tribune, and Los Angeles Times.

Edina has also participated in numerous national and international conferences and interfaith dialogues speaking on a variety of issues related to American Muslims. In December 2004, Edina represented MPAC at a United Nations seminar on “Confronting Islamophobia.”

In 2003, Edina was invited by the Malaysian government to be one of two U.S. representatives to the International Conference of Muslim Young Leaders, which served as a precursor to the annual conference of the Organization of Islamic Conference (OIC). In all settings, Edina works to enhance the political and social participation of the American Muslims by sharing tools and avenues for engagement that will lead to a future in which Muslims are a positive, contributing part of the American fabric.

Edina Lekovic, Communications Director

communications@mpac.org