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Posted on 02/01/2004 12:03:43 PM PST by Luis Gonzalez
MOUNT ARAFAT, Saudi Arabia - Saudi Arabia's top cleric called on Muslims around the world Saturday to forsake terrorism, saying those who claim to be holy warriors were an affront to the faith.
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In a sermon that was remarkable not only for its strong language but also its timing — at the peak of the annual hajj — Sheik Abdul Aziz al-Sheik told 2 million pilgrims that terrorists were giving their enemies an excuse to criticize Muslim nations.
"Is it holy war to shed Muslim blood? Is it holy war to shed the blood of non-Muslims given sanctuary in Muslim lands? Is it holy war to destroy the possessions of Muslims?" he asked.
A large number of the victims of suicide attacks in Saudi Arabia, Turkey, Iraq (news - web sites) and elsewhere have been been Muslims.
Al-Sheik, who is widely respected in the Arab world as the foremost cleric in the country considered the birthplace of Islam, spoke at Namira Mosque in a televised sermon watched by millions of Muslims in Saudi Arabia and other Gulf states.
The mosque is close to Mount Arafat, where the pilgrims converged Saturday for the climax of their annual trek. This year's hajj has been carried out amid heightened security after a year of terror attacks in the kingdom.
In speaking of terrorists who killed fellow Muslims, al-Sheik was clearly referring to the Prophet Muhammad's final sermon, delivered on Mount Arafat 14 centuries ago.
It contained the line: "Know that every Muslim is a Muslim's brother, and the Muslims are brethren. Fighting between them should be avoided."
Al-Sheik also criticized the international community, accusing it of attacking Wahhabism, the sect whose strict interpretation of Islam is followed in Saudi Arabia.
"This country is based on this religion and will remain steadfast on it," he said.
"Islam forbids all forms of injustice, killing without just cause, treachery ... hijacking of planes, boats and transportation means," he said.
Saudi Arabia came under Western pressure after the Sept. 11 attacks on the United States, in which 15 of the 19 hijackers were Saudi citizens.
The Saudi government conducted a crackdown on extremist groups after suicide bombers attacked housing compounds inhabited by foreigners in May. Saudi and U.S. officials blamed the attack, and a similar suicide bombing in November, on groups linked to al-Qaida, which is led by the Saudi-born Osama bin Laden (news - web sites).
On Thursday, suspected terrorists shot dead six Saudi security personnel in a shootout in a house in suburban Riyadh.
In total last year, bombings in Saudi Arabia killed 51 people, including eight Americans. Saudi and U.S. officials have blamed the bin Laden's al-Qaida network. Bin Laden is a Saudi exile.
U.S. officials have been encouraging Saudis to crack down on financing for terrorism via religious charities and curtail teaching of religious extremism in schools as well as mount a campaign to undercut popular support al-Qaida.
Liberal intellectuals in Saudi Arabia and Kuwait also called for such revisions in the teaching of Islam in schools and mosques.
Governments in Saudi Arabia, Kuwait and Jordan have taken steps toward purging school books of terms offensive to other religions, and reformers argue that change should start by lessening the religious grip on education.
Al-Sheik warned against "changing the religion's basics" in school curricula.
"The minds of youth in the Islamic nation need to be shielded with Islamic sharia (law) and good manners and deeds. The nation's future generations will only be reformed by what reformed the past generations," he said.
Pilgrim Mustafa al-Shawwaf, a Canadian of Syrian origin, said he agreed that terrorists had tarnished Islam. He criticized Muslim fundamentalists, including the Wahhabis, for practicing an exclusive form of the faith.
"Such rigidity of thought needs to be changed," he said.
The pilgrims arrived at Mount Arafat in the early hours of Saturday. Worshippers of all ages and origins, moving slowly, shoulder-to-shoulder, shaded themselves from the sun with white umbrellas, chanting in unison "at thy service, at thy service, oh God."
Emergency workers directed the crowd as it converged 12 miles southwest of Mecca, in a ritual believed to represent the Day of Judgment, when Islam says every person will stand before Allah, or God, and answer for his deeds.
Temperatures approached 86 degrees. The sunshine made parasols a popular purchase at $1.30 each, and street vendors sold fruit, prayer mats and drinks. Along the path to Mount Arafat, sprinklers mounted on poles cooled worshippers. Free water and milk were handed out.
"This is the worst day for the devil, when he sees thousands of Muslims gathered in such a show of force and piety," said Egyptian Abdel Aziz al-Jezairi.
Fatima Farouk, a Nigerian, said that despite the demanding journey, she was thrilled "because after Mount Arafat, you're almost promised heaven."
A damn good thing Allah, speaking through his Prophet Muhammed (May Peace Be Upon Him)has offered you infidels the chance to convert.
Make that your last chance.
I'll repost it for you:
According to Baptist Press (BP), Graham made the comments in October, during an interview following the dedication of a chapel in Wilkesboro. NBC News contacted Graham for confirmation and broadcast the remarks on Nov. 16, the first day of Ramadan, a month-long period that Muslims consider the holiest season of the year. Graham noted that people of the Islamic faith carried out the Sept. 11 attacks. "I don't believe this is a wonderful, peaceful religion," Graham said.
A firestorm of protest ensued, of course - not only from the Muslim community, but even from the White House. A spokesman for the president distanced President Bush from Graham's remarks, saying that the president "views Islam as a religion that preaches peace."
Albert Mohler, president of Southern Baptist Theological Seminary, also stated recently that neither Muslims nor Jews worship the same God that Christians worship.
In an Oct. 17 chapel message covered by BP and the Kentucky Western Recorder, Mohler said Jews have rejected Christ and Muslims have replaced the God of the Bible with Allah. Mohler noted that his observation "is so politically incorrect," but said the church must speak a clear message that the Christian God is the only God. "We must be clear that to reject Jesus Christ is to reject the Father," he said.
So what are we to say? Do Muslims or even Jews worship the same god that Christians worship, or not?
The answer may have as much to do with semantics as with theology, but semantics are important.
In essence, the religion of Islam began in 610 A.D. when a man named Mohammed became convinced that the polytheism practiced by the Arabian tribes was wrong, and that only one god should be worshiped. Mohammed believed the angel Gabriel revealed this to him, and preached the message widely, teaching his followers the "revelations" from Gabriel that were collected and preserved as the Qur'an.
"Allah" is a poetic form of the Arabic al illah, meaning "the god." Mohammed took an incipient belief in a supreme god and promoted Allah as the only god.
Mohammed and his followers identified Allah as the god of the Old Testament, consider Abraham to be their spiritual ancestor, and revere the biblical prophets.
Muslims also consider Jesus to be a miracle-working prophet who was born of a virgin. They consider it heresy, however, to claim that Jesus is the Son of God, and reject all notions of the Trinity.
Islamic arguments against Christianity typically assert that Christians worship three gods and thus show infidelity to the one god.
The core of Islamic faith is expressed in the shahadah, sometimes translated as "There is no god but Allah, and Mohammed is his prophet." Some English-speaking Muslims translate "There is no god but God."
Jews and Christians have more commonality in belief, and clearly refer to the same deity when we say "God." Christians believe, however, that God's self-revelation does not stop with the Old Testament but is fulfilled in the New Testament.
Whether one prefers to say that Muslims, Jews and Christians believe in different gods, as opposed to differing views of the same god, is largely a matter of semantics. From a Christian perspective, anyone who does not accept the full revelation of God through the saving work of Christ and the sustaining presence of the Holy Spirit has only a partial understanding of God.
Thus, Christians might argue that Muslims or Jews worship "a different god" because we believe their concept of God is incomplete. It is perhaps more appropriate, however, to think of Muslims and Jews as worshiping the same god, though not in His fullness.
Why does it matter? Our terminology can impact the effectiveness of our witness to any who do not accept Christ. It is essential that we keep channels of communication open by showing respect for people of other faiths, even if we believe their view of God is inadequate. Explaining Christ as the saving fulfillment and ultimate revelation of the same god is a natural and effective means of sharing our faith with Muslims and Jews. Insisting that they worship a different god altogether is bound to be counter-productive.
It is possible to be tactful in our speech without compromising our witness.
BTW, regarding this phrase: [...then if they repent and keep up prayer and pay the poor-rate...], I wonder, how Islam compares to the level of charity delivered to the world by practitioners of the other major religions. Seems to me, the tithe from Islam goes largely to spreading Islam around the world, by force if necessary. Twenty of the twenty-two major armed conflicts around the World today are Islamist insurgencies against "non-beleivers".
by Daniel Pipes
New York Sun
January 20, 2004
"Anyone concerned with what's happening in our world ought to spend some time reading the Koran." Andy Rooney, the famed CBS commentator, gave this advice shortly after 9/11, as did plenty of others.
His suggestion makes intuitive sense, given that the terrorists themselves say they are acting on the basis of the holy scripture of Islam. Accused 9/11 ringleader Mohammed Atta had a Koran (sometimes spelled Qur'an) in the suitcase he had checked for his flight. His five-page document of advice for fellow hijackers instructed them to pray, ask God for guidance, and "continue to recite the Koran." Osama bin Laden often quotes the Koran to motivate and convince followers.
Witnesses report that at least one of the suicide bombers who tried to assassinate Pakistan's president, Pervez Musharraf, last month was reading the Koran before blowing himself up. Hamas suicide videotapes routinely feature the Koran.
And lots of non-Muslims in fact have been reading the Koran. In the weeks after September 11, the book's largest publisher in the United States reported that sales had quintupled; it had to airlift copies from Great Britain to meet the demand. American bookstores reported selling more Korans than Bibles.
All this, incidentally, was music to Islamist ears. Hossam Gabri of the Islamic Society of Boston, a group tied to a terrorism funder, considers non-Muslims trying to understand the Koran "a very good development." But reading the Koran is precisely the wrong way to go about understanding "what's happening in our world." That's because the Koran is:
Profound. One cannot pick it up and understand its meaning when nearly every sentence is the subject of annotations, commentaries, glosses, and superglosses. Such a document requires intensive study of its context, development, and rival interpretations. The U.S. Constitution offers a good analogy: its Second Amendment consists of a just 27 words ("A well regulated militia, being necessary to the security of a free state, the right of the people to keep and bear arms, shall not be infringed") but it is the subject of numerous book-length studies. No one coming fresh to this sentence has any idea of its implications.
Complex and contradictory. Contradictions in the text have been studied and reconciled over the centuries through extensive scholarly study. Some verses have been abrogated and replaced by others with contrary meanings. For example, verse 9:5 commands Muslims not to slay pagans until the sacred months have passed and verse 9:36 tells Muslims to fight pagans during those same months. The casual reader has no idea which of these is operational. (In fact, the latter is.)
Static: An unchanging holy scripture cannot account for change over time. If the Koran causes terrorism, then how does one explain the 1960s, when militant Islamic violence barely existed? The Koran was the same text then as now. More broadly, over a period of 14 centuries, Muslims have been inspired by the Koran to act in ways aggressive and passive, pious and not, tolerant and not. Logic demands that one look elsewhere than an immutable text to account for such shifts.
Partial: Holy books have vast importance but do not create the immediate context of action. Reading the Bible in isolation gives limited insight into the range of Jewish and Christian experiences over the millennia; likewise, Muslims have read the Koran differently over time. The admonishment for female modesty meant one thing to Egyptian feminists in the 1920s and another to their descendants today. Then, head coverings represented oppression and exclusion from public life. Today, in the words of a British newspaper headline, "Veiled is beautiful." Then, the head-covering signaled a woman not being a full human being; now, in the words of an editor at a fashion magazine, the head-covering "tells you, you're a woman. … You have to be treated as an independent mind." Reading the Koran in isolation misses this unpredictable evolution. In brief, the Koran is not a history book.
A history book, however, is a history book. Instead of the Koran, I urge anyone wanting to study militant Islam and the violence it inspires to understand such phenomena as the Wahhabi movement, the Khomeini revolution, and Al-Qaeda. Muslim history, not Islamic theology, explains how we got here and hints at what might come next.
From www.danielpipes.org |
Original article available at: www.danielpipes.org/article/1461
You can't understand my posts, written in plain English, but you want to somehow convince me that you can understand the Holy Qur'an, and in turn Islam, because you've read a few parsed sections of the book. You should spend a lot less time debating things I've never said, and instead address those things that I did say.
In a sermon that was remarkable not only for its strong language but also its timing — at the peak of the annual hajj — Sheik Abdul Aziz al-Sheik told 2 million pilgrims that terrorists were giving their enemies an excuse to criticize Muslim nations... Al-Sheik, who is widely respected in the Arab world as the foremost cleric in the country considered the birthplace of Islam, spoke at Namira Mosque in a televised sermon watched by millions of Muslims in Saudi Arabia and other Gulf states.A couple of years back, a teacher (of boys, since the genders are schooled separately) mentioned to his class that literary criticism has shown that the Koran was not all written at the same time, IOW, every word is not Mohammed's. His students got very angry and threw him out the window. Sometime thereafter a girl's school in Saudi Arabia caught fire, but the girls were not permitted to flee without donning the usual BS headgear. Forced back inside, a few died of smoke inhalation. The investigation was not only public (a rarity in SA), but included the angry ranting of the victims' parents of both genders. Dunno what the outcome was.
Also a few years ago, an Islamic theologian living (I think in exile) in Italy pointed out that Israel is the allotted place for the Jews. He may have been ignored, but for all I know there's now a death sentence on him from one of his fellow tolerant Moslems.Pilgrims at Mecca hear call for Muslim victory"Oh God, give victory to the mujahideen (holy warriors) everywhere," al-Taleb said. "Give them victory in Palestine. Oh God, make the Muslims triumphant and destroy their enemies and make this country and other Muslim countries safe. Oh God, inflict your wrath on the criminal Zionists."
Associated Press
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