Dealing with Stereotypes
http://www.burbankleader.com/articles/2008/02/16/religion/blr-intheory16.txt
Published 2/15/08
Many Muslim Americans and
political observers are reportedly concerned that this year’s
presidential candidates have ignored them and that issues
surrounding Muslims, such as stereotypes that conflate their
faith with terrorism, are being kept at arm’s length. What do
you think? As much as religion has become a topic in the
campaign, should candidates be talking more about Muslim issues
and defending more against negative stereotypes?
Muslim Americans, as a fairly
new community, are seeking their fair and equitable role in
American politics. Most U.S. population demographers agree that
Islam is America’s largest non-Christian population group, or
will be in a few years. So it would be natural that Muslim
Americans would be an important voting demographic in the 2008
elections.
The main impediment to political inclusion in 2008 is
Islamophobia, the irrational fear of Islam and Muslims. In the
2008 primaries, there are several undercurrents and overt
examples of candidates in both parties who use negative
stereotypes against Islam and Muslims to gain votes. Since the
Islamic Congregation of La Cañada Flintridge is strictly a
non-political and non-sectarian organization, I’ll give no
specific examples. Discriminatory statements or actions by
political candidates and organizations are monitored and
addressed by national groups such as the Los Angeles-based
Muslim Public Affairs Council.
So to be part of the American political process, what
specifically are Muslim Americans looking for? I’ll offer a
sampling of non-sectarian political guidelines:
(1) A level playing field where Muslim Americans do not seek or
receive any special treatment (positive or negative) as yet
another special interest advocacy group.
(2) Muslim Americans want to be welcomed as vigorous partners in
countering domestic terrorism. A great example of this is Los
Angeles County’s American Muslim Homeland Security Commission
led by Sheriff Lee Baca. Another is the Muslim Public Affairs
Council’s National Grassroots Campaign to Fight Terrorism, which
provides policy guidelines and actions for mosques, Muslim
community leaders and law enforcement to work together in a
proactive and preventive manner.
(3) Muslim Americans do not wish to see civil rights jeopardized
and basic constitutional protections for all Americans suspended
in the fight against terrorism. We agree with Benjamin Franklin,
who said, “They that would give up essential liberty to obtain a
little temporary safety, deserve neither liberty nor safety.”
Muslim Americans believe that our country can and must fight
terror while still upholding civil and human rights.
(4) Muslim Americans want to lend their expertise to the shaping
of American foreign policy in the Middle East, and
(5) Muslim Americans do not want their loyalty and patriotism
questioned as American citizens.
LEVENT AKBARUT
Islamic Congregation of La Cañada Flintridge
Preparing for a
Religiously Free China
http://www.burbankleader.com/articles/2008/02/16/religion/blr-intheory09.txt
Published 2/15/08
Amid China’s rapid economic
growth, the government’s control of religion has reportedly
softened slightly. What does the prospect of a religiously free
China mean to you and your faith?
China is emerging as the
world’s newest superpower. The prospect of a more religiously
free China is massively significant for all faiths and the
advancement of human rights worldwide.
Islam in China is a little-known phenomenon that speaks to the
global and pluralistic nature of Islam and Chinese Muslims in
particular. There is a saying in traditional Muslim folklore to
“seek knowledge even if it is in China.” This saying not only
reflects the importance of education, but also the fascination
with the Chinese civilization, the most distant-known place at
the time. The third ruler after the Prophet Mohammed, Uthman ibn
Affan, commissioned an official envoy to China to start trade
and diplomatic relations, less than 20 years after the death of
the Prophet Muhammad in 651. Yung Wei, the Tang emperor,
received the envoy and then ordered the construction of the
Memorial Mosque in Guangzhou (Canton), the first mosque in the
country, which still stands today. Islam’s introduction to China
was facilitated by the golden era of Chinese cosmopolitan
culture, Emperor Wei’s view of compatibility of Islam with the
teachings of Confucius, and dominance of the import/export
industry by Muslims.
A Chinese Muslim population emerged as a result of centuries of
trade and from intermarriage and contact with Muslims from Arab
and Persian lands. The history of Muslims in China has been
marred by periods of anti-Muslim sentiment, but this community
has proved to be ever resilient over time.
Religious freedom and pluralism are entrenched concepts in Islam
on the basis of fundamental teachings of the faith, by
historical practice of various Muslim civilizations, and by the
everyday experience of mainstream Muslims today. Unfortunately,
the vast majority of Muslim governments today have atrociously
dismal religious freedom track records for Muslims and
non-Muslims alike. These governments do not reflect the will of
their Muslim populations due to the lack of basic freedoms and
liberties as a whole.
The potential for our global society through international trade
and cultural exchange, like the 2010 Olympic Games, cannot be
underrated for China. A more religiously free China can lead the
way for our global society to promote religious freedom in all
developing countries due to China’s ever-increasing world
leadership.
LEVENT AKBARUT
Islamic Congregation of La Cañada Flintridge
Michael McCullough, a
psychologist at the University of Miami and author of an
upcoming book on forgiveness, suggests that human beings may be
hard-wired to forgive — that there could be certain brain
activity that biologically connects to the ability to forgive,
and that ability could be in our DNA. Ultimately, his work
suggests that the act of forgiveness may not be totally
unselfish, and that it predates organized religion. What do you
think? Is forgiveness something we learn, or could we be built
to forgive?
In Islam, forgiveness is a highly valued social virtue. Muslims
believe people are born pure and uncorrupted and that
forgiveness is one aspect of the natural essence of the human
spirit.
The Koran states, “And, set thy face steadfastly towards the one
true faith, God has created humanity in a natural state of
purity; there is no altering of God’s creation — this is the
purpose of the one true faith; but most people know it not ”
(chapter 30, verse 30).
Environmental influences, on the other hand, can and will lead
us astray from our natural goodness.
So forgiveness, as with other human virtues, must be developed
and constantly nurtured to restore the natural purity that God
created people with. The hard work of ethical education, ethical
living and spiritual development of an individual enables the
forgiving behavior to evolve in adult life.
Numerous passages in the Koran extol the virtue of forgiveness.
In chapter 7, verse 199, God commands the Prophet Mohammad to
“show forgiveness, speak for justice and avoid the ignorant.”
Described as a mercy to mankind in the Koran, the Prophet
Mohammad serves as a role model for extraordinary forgiveness
toward friend and foe alike.
There is, for example, the story of a woman who would regularly
throw trash on the Prophet as he walked down a particular path.
The Prophet never responded in kind to the woman’s abuse. One
day, when the woman failed to attack him, he went to her home to
inquire about her condition as a gesture of kindness despite her
daily abuse.
Forgiveness is a gift of human nature, but for most people, it
requires a great deal of spiritual and ethical development to be
realized as an everyday behavior.
LEVENT AKBARUT
Islamic Congregation of La Cañada Flintridge
Providing Resolute Answers
http://www.glendalenewspress.com/articles/2007/12/30/religion/gnp-intheory29.txt
Published on 12/28/08
What are your resolutions
for the new year?
Each new year brings a new
exhilaration of hope. As another new year approaches, the marker
in time triggers us to reflect on last year’s unaccomplished
goals. It is a chance to start over again with a new allotment
of hope that this year will actually be different. Oddly enough,
our resolutions become quite repetitive. After a while, the
roller coaster ride of hope and failure can turn into cynicism,
and we just stop playing the yearly resolution game. In my view,
whether it’s New Year’s or any other occasion, we should not
turn our backs on the hope for forward progress in our lives.
The most common New Year’s resolutions are rooted in our desire
for virtue.
They include our goals for health, elimination of vice (smoking
or substance abuse), more focus on family, doing more charity,
etc. But lofty resolutions cannot sustain themselves unless
there is a means to maintain hope. A large source of
disappointment in the resolution cycle comes from a lack of
continuous resolve.
One can consult a whole host of
great psychology and self-help literature on winning strategies
to make and attain goals, but the source of persistent hope
comes from faith in addition to the practical knowledge of
applied psychology. Seeking knowledge needs to be supplemented
by daily prayer, scripture reading and fellowship in faith from
religious services, to name a few means of support that
organized religion offers.
Our faith can bring a practical means to help us achieve our
everyday goals, and organized religion provides an ongoing
structure to nurture our personal goals on the path of
self-improvement.
The Koran in chapter 103 teaches
us about time and hope, “Consider the flight of time, verily
mankind is in a state of loss, except for those who attain to
faith, and do good works, and join together in the mutual
teachings of truth, and patience in adversity.” One lesson I
derive from this short chapter is that time is our most precious
commodity. Hope is our energy source, and we will be lost
without faith. Our hope for a better tomorrow is sustained by
our faith put into action through good deeds, seeking the truth,
and patience. These are the means to maintain our emotional
resiliency through our failures and overcoming difficulties
along the way.
So what I learn from Islam is that the mother of all resolutions
is to resolve to be consistently resolute. My religion serves as
a practical means of fulfilling my personal resolutions.
LEVENT AKBARUT
Islamic Congregation of La Cañada Flintridge
’Tis the Season to Discuss Semantics
http://www.glendalenewspress.com/articles/2007/12/15/religion/gnp-intheory15.txt
Published on 12/14/07
This year and in years past, some local residents, along with
radio talk show hosts such as Bill O’Reilly of Fox News, have
expressed concern that “secular progressives” are trying to
eliminate the name Christmas from holiday events. The city of
Glendale’s annual “Holiday Tree Lighting” has come under fire
because it doesn’t note, some say, that it is a “Christmas” tree
that is being lighted, not a holiday tree. What do you think? Is
Christmas under siege? Or, is calling it a holiday tree more
inclusive?
Islamic teachings for me inspire a
love of seeking and understanding the truth.
This issue highlights the beauty of
American pluralism. Conservatives want to retain a traditional
Christian approach while liberals want to be more sensitive to
inclusiveness of other faiths. It is useful to examine all sides
to gain a more nuanced understanding. The battle of words,
“Christmas” versus “Holiday,” is more generically a battle of
our approach toward American pluralism. Are we a “melting pot”
creating new traditions as reflected by Glendale’s civic
ceremony of its annual “Holiday Tree Lighting”? Or are we a
“salad bowl,” accepting and celebrating all religious traditions
in their original form? I’ll opt for calling this ceremony a
“Christmas Tree Lighting.” I am not fond of euphemisms that hide
obvious realities.
I was thrilled to see a religious
symbol in the public sphere at the local Ralphs grocery store in
La Cañada Flintridge — an artifact of a Hanukkah Menorah
displayed in full view near the checkout aisle. I would not want
this artifact called a “Holiday Menorah” for the sake of
inclusiveness. As American religious pluralism evolves, we adapt
by adding new religious practices for recognition to the
“American salad bowl.”
A perfect realization of the
“American salad bowl” happened at the home of La Cañada
Flintridge residents Loren and Philippe Hartley, for their
“Annual Christmas Cookie Dough Ornament Party” this past
Saturday night. In the invitation sent to my wife and me, they
wrote, “we need a really fun Muslim piece in our tree.” At the
party, for our ornament, my wife, Nahid Ansari, crafted a green
crescent and star representing the Muslim contribution to the
Hartley family Christmas tree (and, of course, I undeservedly
shared in her artistry.) The friendly neighborhood Christmas
party with a great interfaith spirit does not get any better for
religious pluralism.
In our marketplace of ideas, we need
to find a better understanding of the truth as the pendulum
swings on both sides of the center of an issue. The Koran
teaches Muslims to seek the middle ground in community affairs
and to avoid polarization of entrenched partisan viewpoints,
“And thus God has willed you to be a community of the middle way
. . . . ” (chapter 2, verse 143).
In this issue, the solution, in my
view, is a balanced approach that recognizes the importance of
the Christian tradition in its authentic form while being
inclusive and sensitive to the minority religious traditions.
This is America at its best.
LEVENT AKBARUT
Islamic Congregation of La Cañada
Flintridge
The
Media’s
Place in
Prayers
http://www.glendalenewspress.com/articles/2007/12/09/religion/gnp-intheory08.txt
Published
on
12/7/07
The
annual
National
Media
Prayer
Breakfast
was held
recently,
bringing
together
people
of
differing
faiths
to pray
for
media
leaders.
If you
were
there,
who or
what in
the
media —
be it
news,
entertainment,
etc. —
would
you pray
for, and
why?
As a
Muslim
at the
National
Media
Prayer
Breakfast,
I would
pray for
the
truth.
I would
pray
that our
media
leaders
have the
highest
value
and goal
to find
the
truth,
professional
practice
of
conveying
the
truth,
courage
to
strive
for the
truth,
strength
to
defend
the
truth,
leadership
in
excellence
for the
truth,
honor of
benefiting
society
with the
truth,
lasting
legacy
of
integrity
for the
truth.
Why?
Today,
all too
often
media
professionals
compromise
the
truth
for
sweeps
weeks,
entertainment,
sensationalism,
demagoguery,
ratings,
titillation,
advocacy,
self-promotion,
political
correctness
and
greed
for
starters.
Again,
sensationalism
kills
media
credibility
again
and
again.
Why?
Today,
all too
often
media
consumers
desire
pleasure
over the
truth;
we do
not seek
the
truth,
demand
the
truth,
purchase
the
truth.
Are
there
enough
news
agencies
you
consistently
trust to
deliver
the
truth?
Are
there
enough
media
leaders
you
consistently
trust to
deliver
the
truth?
Thus,
pray to
God for
the
truth.
Amen.
LEVENT
AKBARUT
Islamic
Congregation
of La
Cañada
Flintridge
Steve Burger, a former director of the Assn. of Gospel Rescue Missions, says Americans should not hand out money to homeless people on the street, but to rather donate to local food or shelter agencies. Burger reportedly believes that giving handouts promotes destructive behavior among the homeless. What do you think?
Helping
the less
fortunate
is one
of
humanity’s
greatest
virtues.
Steve
Burger’s
recommendations
are
sound,
with
some
cautionary
notes.
First,
if the
only
time you
give to
the poor
is when
approached
by a
panhandler,
then I’d
encourage
you to
give
your
pocket
change
away in
spite of
the
possible
downsides.
The
substance-abuse
problem
will not
be
remedied
for the
individual
or in
society
with the
mere
elimination
of
handouts.
Second,
it is
not
right to
paint
every
beggar
with a
broad
brush
label of
a drug
addict.
Addressing
poverty
should
require
all of
us to
step up
and get
more
personally
involved
by
getting
to know
those
who are
less
fortunate
by
understanding
their
circumstances.
Lastly,
and
along
the same
lines,
institutional
financial
support
alone is
not
enough.
The
personal
touch of
giving
face to
face is
a
humanitarian
approach
that our
nation’s
poor
deserve.
In
Islam,
giving
to the
poor is
one of
the five
pillars
of
worship
along
with
belief
in God,
five
daily
prayers,
fasting
during
the
month of
Ramadan
and
making
the
pilgrimage,
Hajj,
once in
a
lifetime
to
Mecca.
This
central
tenet of
Islam is
referred
to as “Zakat,”
which
translates
into
“Almsgiving.”
Zakat is
a
minimum
of 2.5%
of one’s
extra
wealth
after
paying
for
one’s
own
basic
living
expenses.
Beyond
this
absolute
minimum,
Muslims
are
encouraged
to be
charitable
within
their
means at
every
opportunity.
Muslims
are not
only
urged to
give to
the
poor,
but to
practice
a whole
host of
mannerisms
and
attitudes
that
must be
aligned
with
respect
for the
less
fortunate
and with
one’s
inner
spiritual
relationship
with
God.
There
are
numerous
passages
of Koran
and
stories
of the
Prophet
Muhammad
that
provide
inspiration
to
Muslims,
urging
them to
be
generous
in the
right
manner.
Charity
as a
means of
social
justice
for the
poor is
a
requirement
of
righteousness
in
Islam.
“O
believers,
never
shall
you
attain
to true
piety
unless
you
spend on
others
out of
what you
love;
and God
has full
knowledge
of what
you
spend.”
(Koran,
chapter
3 verse
93)
Burger’s
wise,
practical
advice
needs to
be
enhanced
with a
holistic,
humanitarian
and
God-centered
approach
to
comprehensively
attain
social
justice
for the
poverty-stricken
in our
neighborhoods.
LEVENT
AKBARUT
Islamic
Congregation
of La
Cañada
Flintridge
The
Gravitational
Poll
Published
on
11/24/07
U.S.
Catholic
bishops
this
week
reportedly
approved
new
moral
guidelines
for
Catholic
voters
warning
that
their
political
choices
could
impact a
person’s
salvation.
Bishops
reportedly
stress
that the
guidelines
are not
a voter
guide,
but
rather
they
represent
a moral
framework
for
believers.
Still,
some
bishops
disagree
that
voting
choices
can
affect
someone’s
salvation.
The
church
reportedly
believes
it is a
“formal
cooperation
in evil”
to vote
for a
candidate
for the
sole
reason
that he
or she
supports
“intrinsic
evils”
such as
abortion
or
racism.
Bishops
also
believe
Catholics
should
avoid
becoming
one-issue
voters.
What do
you
think?
Should
your
political
choices
affect
your
salvation?
In
Islam,
political
choices
could
affect
one’s
salvation
where
extremism
is
involved.
Some
examples
include
embracing
any
ideology
of hate
and
discrimination
toward
any
group of
people.
Another
example
would be
supporting
groups
or
nation
states
that
sponsor
terrorism,
such as
suicide
bombings
against
civilian
targets,
in order
to
achieve
a
political
end,
even if
the end
advances
a
legitimate
social
justice
cause.
Islam
unequivocally
condemns
these
horrendous
acts of
misguided
political
activism.
American
Muslim
leaders
and
organizations
are on
record
repeatedly
condemning
terrorism.
The
website
of
theamericanmuslim.org
lists an
exhaustive
anthology
of
“Muslims
denounce
terrorism”
statements.
Regarding
the
concept
of
salvation
in
Islam,
it is
always a
matter
of God’s
boundless
mercy
alone to
render
judgment.
Believers
are
obligated
to
understand
and
convey
God’s
message
to
humanity
but
cannot
ascertain
with
certainty
who
deserves
God’s
salvation
and who
does
not.
Extremism
aside,
Islam is
not
subordinated
to any
ideology
of the
day,
liberal
or
conservative.
Islam’s
sacred
principles
and
spiritual
teachings
are
above
the
political
choices
that
people
of faith
can make
with the
best of
intentions
and due
diligence.
American
Muslims
as well
as
members
of other
faith
groups
should
represent
a
spectrum
of
political
philosophies
and be a
voice of
conscience
for the
various
political
parties
and
causes.
Political
choices
by
nature
are
temporal
and
circumstantial,
and the
process
of
active
political
engagement,
guided
by one’s
faith,
is more
important
than the
resultant
political
choice.
LEVENT
AKBARUT
Islamic
Congregation
of La
Cañada
Flintridge
Keeping the Faith up to
Date
http://www.glendalenewspress.com/articles/2007/11/17/religion/gnp-intheory1117.txt
Published on 11/16/07
In a recent sermon, Reform Rabbi Donald Weber, of Temple Rodeph Torah in New Jersey, reportedly offered to personally pay for six-month memberships to the Jewish singles matchmaking website JDate to any singles in the congregation who asked. The idea was to help bolster the dwindling American Jewish population in the face of national surveys that say about half of American Jews are marrying outside of the Jewish faith.
What do you think of online dating services that match people within the same faith?
The American Muslim community offers several similar services marketed and offered as matrimonial services.
Our society’s typical dating scene is generally frowned upon by American Muslims, since Islamic teachings unambiguously prohibit extramarital sex. In addition, Islamic guidelines disallow sexually suggestive behavior and immodest attire between non-married men and women. Other guiding principles insist that gender interactions do not take place in private or provocative settings in order to avoid temptations. These preventive measures are to preserve chastity before marriage and fidelity during marriage for men and women equally.
Since sound family and extended-family relationships are important among American Muslims, some parental involvement is considered healthy when marriage partners are sought.
The notion of arranged marriages, however, is not an Islamic mandate, but rather a cultural practice within some communities.
Islamic teachings are clear that males and females are free to choose their own spouses. Part of this freedom is the manner and extent of parental involvement allowed by couples before marriage.
For American Muslims, these online matrimonial services are good to meet specific needs for special circumstances.
There have been reported cases of happy marriages that have resulted from using such services. I would hope, however, that healthy social networks created by American Muslims would continue to be the primary means of finding a suitable spouse, rather than online services.
A byproduct of active participation in mosques and Islamic organizations provides additional social opportunities for prospective couples to meet as well.
LEVENT AKBARUT
Islamic Congregation of La Cañada Flintridge
The Humane Society of the United
States has reportedly unveiled a new
initiative to better educate
believers of various faiths on the
mistreatment of farm animals such as
hens, chickens and pigs.
Underpinning the message to
believers is a belief that the
faithful are not receiving the
message that animals are being
subjected to harsh treatment, and
that under the tenets of world
faiths, God would not approve.
Religion can play a role here,
advocates say, to promote compassion
for these animals as an obligation
of faith. Do you think believers
need to know more about what is
happening to these animals, and that
there is a moral imperative — a
biblical mandate, as some
theologians say — to protect these
animals from the suffering they face
in factories and cages? What role,
if any, can the religious community
play here?
Islam
is by nature a holistic religion to
be practiced as a way of life.
There are numerous passages in the
Koran affirming the sanctity of
animal rights and the responsibility
of humankind as custodians of the
Earth to treat animals with due
respect and kindness.
One example is in Chapter 6
(Livestock), verse 38: “There is no
animal that walks on earth and no
bird that flies on its two wings,
which is not God’s creature like
yourselves: no single thing has God
neglected in this Book.”
Moreover, the coupling of behavioral
ethics and God-consciousness are
related in the copious historical
record of the Prophet Mohammed
actions and sayings on the subject
of animal rights.
For example, he was reported to have
said to his followers, “Fear God
with regard to animals, ride them
when they are fit to be ridden and
get off their backs when they are
tired; surely, there are rewards for
being kind and gentle to animals and
for giving them water to drink.”
In another incident, the Prophet
told his companions about a
prostitute who earned God’s
forgiveness for showing mercy to a
dog that she had found panting and
swallowing up dirt out of severe
thirst. Because of her act of
kindness toward an animal — going
down to a well and filling her sock
with water to give to the thirsty
dog — the Prophet advised, God
showed mercy to this woman and
rewarded her with paradise.
Therefore, in agribusiness today,
animal-rights groups would be remiss
to exclude the American Muslim
community from their education
campaigns to raise awareness of
mistreatment of farm animals.
Based on Islamic principles and
teachings, the moral imperative is
very clear for Muslims to actively
promote the humane treatment of
animals and to work with
animal-rights groups to advocate for
reforms that would restore
compassion toward all God’s
creatures on Earth.
LEVENT AKBARUT
Islamic Congregation of La Cañada
Flintridge
Churches Say Halo to Kids
Published on 10/27/07
Pastors and ministers at churches across the country are reportedly using a violent video game, Halo 3, to reach young congregants. Ministers have held Halo nights, in which they use the game to attract youths. If young people stay to play the game, pastors hope youngsters will also stay for the biblical message. The first-person shooter game, which is rated M for mature audiences, depicts a cybernetically enhanced super soldier shooting at alien invaders in a lethal attempt to save Earth.
Critics, including religious ethicists, say the approach to using the game for ministry could have a negative effect on children, because it connects the thrill and arousal with killing. What do you think? Do you agree with this approach to furthering a ministry?
The issues of fantasy violence related to Halo 3 is not addressed by any specific Islamic concept or Islamic religious ruling for Muslims in the U.S. So the general rule of Islam applies that all things are permissible unless there is a specific religious-based teaching calling for a prohibition. So the Halo 3 as a form of video game entertainment is left to sound scientific research data and basic common sense of parents and community leaders as it pertains to Muslim youth.
In isolated cases, Muslim communities are using video gaming as one means of attracting Muslim youths. It was reported that an Oakland mosque purchased a video gaming system 10 years ago as part of its Islamic youth group activities, and several other Muslim youth groups currently have incorporated some form of video game activity as a means to provide a social and entertainment outlet.
I did not get any reports from the few youth groups I surveyed in Southern California that Halo 3 was specifically used as part of a Muslim youth program. One likely pragmatic factor was that Halo 3 was released during the month of Ramadan this year. Ramadan in the Muslim community is a time of increased spiritual activity like extra Koran reading and additional prayers for adults and youth alike.
Although the release of Halo 3 during Ramadan this year did affect several Muslim families with gaming enthusiasts, mine included, on a personal level. The release of Halo 3 and its use to attract Muslim youths to mosques is simply a non-factor so far, but this may change as the effects of the 2007 Ramadan season wear off.
LEVENT AKBARUT
Islamic Congregation of La Cañada Flintridge
Many young people think Christianity is too judgmental, hypocritical and anti-gay, according to new findings by Christian-based research firm The Barna Group. The group reportedly found that church attitudes about people are creating a negative image of the faith among people 16- to 29-year-olds, and thus driving them away. Are you seeing this within your own faith community? And even if it’s not Christian, how do you convey traditional religious messages to youth to keep them interested in the faith?
Among Muslims in America, there is the struggle to keep the youth interested in traditional Islamic values and practices.
It’s a matter of giving the youth a sense of purpose and meaning from their perspective as American Muslims.
In chapter 18 of the Koran, titled “The Cave,” there is an inspirational story about a youth group escaping religious persecution from their society and seeking refuge in a cave. One of the many lessons conveyed by this story is how God took care of these youth based on their needs and their societal issues with great empathy and compassion.
In the same way, the Muslim community is challenged to appropriately support and inspire the youth to embrace God’s teachings.
The inherent nature of God’s faith requiring social justice and societal change can actually be an exciting part of the faith that would appeal to the idealistic tendencies of 16- to 29-year-olds.
In order to make religion relevant to youth, faith communities must create the necessary infrastructure to support them and provide healthy outlets for their youthful energy and desire for social networking.
In the local Muslim community, this infrastructure consists of quality, full-time Islamic day schools, Muslim youth groups, camps, conferences and social networks. Such efforts bring like-minded youth together and engage them in meaningful activities.
Many American Muslim organizations originate from immigrant families and, slowly, leadership is being passed along to the second generation of American-born faith leaders.
It is true that not all Muslim youth will embrace God’s message, but if Islamic communities (and all faith communities for that matter) are up to the challenge, religion should not be viewed by the youth as judgmental, hypocritical and boring.
If it is, that is not the fault of the youth, but rather the elders falling short of the mark to teach, support and inspire the youth per God’s design.
LEVENT AKBARUT
Islamic Congregation of La Cañada Flintridge
Musings About a Resolution on Ramadan
Published on 10/12/07
A congressional resolution recognizing the Islamic holy month of Ramadan as important is reportedly being touted by U.S. Muslims as an important sign that they are gaining acceptance in America and becoming part of the fabric of the country. But Rep. Tom Tancredo, R-Colo., argued that the resolution is nothing more than an example of political correctness, which he reportedly said has captured the political and media elite in the U.S. What do you think?
The unanimous congressional
resolution of Oct. 2 recognizing the month of Ramadan, the
Islamic holy month of fasting and spiritual renewal, is another
watershed event for the tradition of religious pluralism in our
country. As strife and conflict dominate the sensational
headlines of press coverage about Muslims, there is a more
authentic story of American Muslims becoming a natural part of
our society’s mainstream. The real issue is our shared human and
democratic values in an informed American society.
The
congressional resolution should not come as a surprise, as it is
an expected outcome of the American Muslims’ efforts for
societal integration and inclusion.
Recent
examples include former President Clinton hosting the first
official “iftaar,” or breaking of the daily fast, during Ramadan
with Muslim leaders at the White House — a tradition that has
continued with the Bush administration; the election of the
first Muslim to the U.S. Congress, Rep. Keith Ellison of
Minnesota, who used a Koran owned by Thomas Jefferson from the
National Archives for his swearing-in ceremony; and a new
interfaith tradition emerging during Ramadan called
“fast-a-thons” that started on college campuses in 2002 where
non-Muslims participate for a one-day fast to raise money for
local homeless charities. This year an estimated 75,000
non-Muslims participated.
Locally,
the Rev. Ed Bacon and several parishioners of All Saints
Episcopal Church in Pasadena fast in solidarity with Southern
California Muslims for the entire month of Ramadan — each year
since Sept. 11, 2001.
This
past Oct. 5, Amira Al-Sarraf, the school head of New Horizon
School, an independent Islamic school in Pasadena, participated
in the State Department’s official iftaar honoring American
Muslim educators. Al-Sarraf sat with Secretary of State
Condoleezza Rice as the leader of the first Islamic school in
the nation to receive the National Blue Ribbon Award.
Muslims
formed the Islamic Congregation of La Cañada Flintridge in
December to become a beacon of peace and mutual understanding
among neighborhood residents and the greater community. The
harmony of diverse faith groups joining together in ethics,
community service and citizenship is part of advancing the
tradition of religious pluralism in our country. I invite Rep.
Tom Tancredo and all to reach out and get to know your American
Muslim neighbors and associates on a personal level to play a
part in the greatness of our American experiment.
LEVENT
AKBARUT
Islamic
Congregation of La Cañada Flintridge |
