Muslim inventions that shaped the modern world
By Olivia Sterns for CNN
January 29, 2010 7:53 a.m. EST
In 9th century Spain, Muslim inventor Abbas ibn Firnas designed a flying machine -- hundreds of years before da Vinci drew plans of his own.STORY HIGHLIGHTS
Exhibition celebrates 1,000 years of "forgotten" Muslim heritage
From coffee to cranks, items we couldn't live without today are Muslim inventions
Modern hospitals and universities both began in 9th century North Africa
London, England (CNN) -- Think of the origins of that staple of modern life, the cup of coffee, and Italy often springs to mind.
But in fact, Yemen is where the ubiquitous brew has its true origins.
Along with the first university, and even the toothbrush, it is among surprising Muslim inventions that have shaped the world we live in today.
The origins of these fundamental ideas and objects -- the basis of everything from the bicycle to musical scales -- are the focus of "1001 Inventions," a book celebrating "the forgotten" history of 1,000 years of Muslim heritage.
"There's a hole in our knowledge, we leap frog from the Renaissance to the Greeks," professor Salim al-Hassani, Chairman of the Foundation for Science, Technology and Civilisation, and editor of the book told CNN.
"1001 Inventions" is now an exhibition at London's Science Museum. Hassani hopes the exhibition will highlight the contributions of non-Western cultures -- like the Muslim empire that once covered Spain and Portugal, Southern Italy and stretched as far as parts of China -- to present day civilization.
Hospitals as we know them today, with wards and teaching centers, come from 9th century Egypt
1. Surgery
Around the year 1,000, the celebrated doctor Al Zahrawi published a 1,500 page illustrated encyclopedia of surgery that was used in Europe as a medical reference for the next 500 years. Among his many inventions, Zahrawi discovered the use of dissolving cat gut to stitch wounds -- beforehand a second surgery had to be performed to remove sutures. He also reportedly performed the first caesarean operation and created the first pair of forceps.
2. Coffee
Now the Western world's drink du jour, coffee was first brewed in Yemen around the 9th century. In its earliest days, coffee helped Sufis stay up during late nights of devotion. Later brought to Cairo by a group of students, the coffee buzz soon caught on around the empire. By the 13th century it reached Turkey, but not until the 16th century did the beans start boiling in Europe, brought to Italy by a Venetian trader.
3. Flying machine
"Abbas ibn Firnas was the first person to make a real attempt to construct a flying machine and fly," said Hassani. In the 9th century he designed a winged apparatus, roughly resembling a bird costume. In his most famous trial near Cordoba in Spain, Firnas flew upward for a few moments, before falling to the ground and partially breaking his back. His designs would undoubtedly have been an inspiration for famed Italian artist and inventor Leonardo da Vinci's hundreds of years later, said Hassani.
4. University
In 859 a young princess named Fatima al-Firhi founded the first degree-granting university in Fez, Morocco. Her sister Miriam founded an adjacent mosque and together the complex became the al-Qarawiyyin Mosque and University. Still operating almost 1,200 years later, Hassani says he hopes the center will remind people that learning is at the core of the Islamic tradition and that the story of the al-Firhi sisters will inspire young Muslim women around the world today.
5. Algebra
The word algebra comes from the title of a Persian mathematician's famous 9th century treatise "Kitab al-Jabr Wa l-Mugabala" which translates roughly as "The Book of Reasoning and Balancing." Built on the roots of Greek and Hindu systems, the new algebraic order was a unifying system for rational numbers, irrational numbers and geometrical magnitudes. The same mathematician, Al-Khwarizmi, was also the first to introduce the concept of raising a number to a power.
6. Optics
"Many of the most important advances in the study of optics come from the Muslim world," says Hassani. Around the year 1000 Ibn al-Haitham proved that humans see objects by light reflecting off of them and entering the eye, dismissing Euclid and Ptolemy's theories that light was emitted from the eye itself. This great Muslim physicist also discovered the camera obscura phenomenon, which explains how the eye sees images upright due to the connection between the optic nerve and the brain.
7. Music
Muslim musicians have had a profound impact on Europe, dating back to Charlemagne tried to compete with the music of Baghdad and Cordoba, according to Hassani. Among many instruments that arrived in Europe through the Middle East are the lute and the rahab, an ancestor of the violin. Modern musical scales are also said to derive from the Arabic alphabet.
8. Toothbrush
According to Hassani, the Prophet Mohammed popularized the use of the first toothbrush in around 600. Using a twig from the Meswak tree, he cleaned his teeth and freshened his breath. Substances similar to Meswak are used in modern toothpaste.
9. The crank
Many of the basics of modern automatics were first put to use in the Muslim world, including the revolutionary crank-connecting rod system. By converting rotary motion to linear motion, the crank enables the lifting of heavy objects with relative ease. This technology, discovered by Al-Jazari in the 12th century, exploded across the globe, leading to everything from the bicycle to the internal combustion engine.
10. Hospitals
"Hospitals as we know them today, with wards and teaching centers, come from 9th century Egypt," explained Hassani. The first such medical center was the Ahmad ibn Tulun Hospital, founded in 872 in Cairo. Tulun hospital provided free care for anyone who needed it -- a policy based on the Muslim tradition of caring for all who are sick. From Cairo, such hospitals spread around the Muslim world.
For more information on muslim inventions go to: muslimheritage.com. For more information about the exhibition at London's Science Museum go to: science museum.org.uk
http://www.cnn.com/2010/WORLD/meast/01/29/muslim.inventions/index.html?hpt=Mid
Discovering the Habitations of "Aad."
Allah mentioned “Aad” ‘s people while talking about His messenger “Hud” (peace be upon him) as He says:
(To Aad’s people we sent their brother “Hud” .He said: “O my people, worship Allah. You have no other god but Him. You are but inventing”). (Surat Hud, verse 50)
The Qur’an specified the location of “Aad” in Al-Ahqaaf that means “Dunes”. The Qur’an didn’t tell about its location but the tellers said that it is located between Yemen and Oman. Allah says:
(Mention that the brother of Aad warned his people at the Dunes and verily there have been numerous warners before and after him.) (Surat Al-Ahqaaf “The Dunes”, verse 21)
The Qur’an told us that “Aad” ’s people built a city called “Iram” which is mentioned in the Qur’an as Allah says:
(Have you known what your Lord did to Aad. Iram; the city with huge pillars. Like which there is no other city anywhere.) (Surat Al-Fajr “The Dawn”, verses 6,7,8)
Historians said that “Aad” ’s people worshipped three idols; namely, ”sadaa”, “somoud”, “habaa”. This is according to what’s mentioned in the history of Al-Tabari.
“Hud” called on his people to worship only Allah and give up worshipping idols because this is the way to avoid Allah’s torment in the doomsday. But what was the effect of this call on the tribe of “Aad”? They despised him and described him as being foolish, reckless and a liar. “Hud” dismissed these false accusations asserting that he was a messenger sent by the god of the worlds, and that he wants nothing but advising them. Allah says:
(The Leaders who disbelieved among his people said, “Surely we see that you are behaving foolishly, and we think that you are a liar.) (Surat Al- A’raaf “The Purgatory”, verse 66)
The Reminding of Allah’s blessings:
“Hud” kept addressing his people in an attempt to convince them to return to the right path reminding them of Allah’s blessings to them, as he said: “ Is it too astonishing that Allah guides you through a man from your people who came to warn you of the bad end that will befall you as a result of your infidelity. Don’t you remember that Allah made you the inheritors of the earth after the people of Noah who were perished by their bad deeds, and that He granted you strength in your bodies and in your power? These blessings should make you believe in Allah and thank Him, not to make you infidels.”
Allah says in the Qur’an (Is it too much wonder that a reminder has come to you from your Lord through a man like you, to warn you? Call in remembrance that He made you the inheritors after Noah’s people and gave you growth of stature. Remember Allah’s blessings that you may succeed.) (Surat Al-A’raaf “The Purgatory”, verse 69)
The Qur’an tells us that Hud’s people didn’t thank Allah for His blessings, but rather they indulged in pleasures and turned haughty. Hence, “Hud” told them (as the Qur’an says):
(Do you build on every height a monument for vain delight! And you make fine buildings as if you will last forever! And when you strike, you strike mercilessly! Rather fear Allah and obey me. Fear Him Who has provided you with what you know. He provided you with livestocks and children. And gardens and springs. Truely I fear for you the retribution of a Great Day.) (Surat Al-Shu’araa “ The Poets”, verses 128 to 135)
When they disobeyed their messenger, Allah punished them by sending a stormy wind that was loaded with sands and dust, and it covered them completely and destroyed them. Allah says:
( And as for Aad, they were destroyed by a fierce roaring wind.) (Surat Al-Haaqah” The Reality“, verse 6)
The Main Points that Mentioned about Aad in the Qur’an:
1) The people of “Hud” were living in “Al-Ahqaaf” which means “the Dunes”, and the historians said that it is located between Yemen and Oman.
2) “Aad” ‘s people were having groves, livestocks, and springs.
3) “Aad” ’s people built an enormous city called “Iram”, which had tremendous palaces and huge pillars. That is why, Allah described it in the Qur’an as: “Iram; the city with huge pillars.”
4) When they accused “Hud” of lying, Allah sent a stormy wind loaded with dust that killed them and immersed their city in sands.
The Archaeological Finds of the City of Iram:
At the beginning of 1990, there appeared press-releases in the well-known newspapers of the world declaring "Fabled Lost Arabian city found", "Arabian city of Legend found", "The Atlantis of the Sands, Ubar". What rendered this archaeological find more intriguing was the fact that this city was also referred to in the Qur’an. Many people who, since then, thought that ‘Ad recounted in the Qur’an were a legend or that their location could never be found, could not conceal their astonishment at this discovery. The discovery of this city, which was only mentioned in oral stories of Bedouins, awoke great interest and curiosity.
It was Nicholas Clapp, an amateur archaeologist, who found this legendary city mentioned in the Qur’an (1). Being an Arabophile and a winning documentary film-maker, Clapp had come across a very interesting book during his research on Arabian history. This book was Arabia Felix written by the English researcher Bertram Thomas in 1932. Arabia Felix was the Roman designation for the southern part of the Arabian Peninsula which today includes Yemen and much of Oman. The Greeks called this area "Eudaimon Arabia" and medieval Arab scholars called it "Al-Yaman as-Saida".(2)
All of these names mean "Fortunate Arabia", because the people living in that region in old times were known to be the most fortunate people of their time. Well, what was the reason for such a designation?
Their good fortune was in part due to their strategic location - serving as middlemen in the spice trade between India and places north of the Arabian Peninsula. Besides, the people living in this region produced and distributed "frankincense", an aromatic resin from rare trees. Being highly favoured by the ancient communities, this plant was used as a fumigant in various religious rites. In those times, the plant was at least as valuable as gold.
The English researcher Thomas described these "lucky" tribes at length and claimed that he found the traces of an ancient city founded by one of these tribes(3). This was the city known as "Ubar" by the Bedouins. In one of the trips he made to the region, the Bedouins living in the desert had shown him well-worn tracks and stated that these tracks led toward t he ancient city of Ubar. Thomas, who showed great interest in the subject died before being able to complete his research.
Clapp, who examined what the English researcher Thomas wrote, was convinced of the existence of the lost city described in the book. Without losing much time, he started his research. Clapp tried two ways to prove the existence of Ubar:
First, he found the tracks which the Bedouins said existed. He applied to NASA to provide the satellite images of the area. After a long struggle, he succeeded in persuading the authorities to take the pictures of the region(4).
Second, Clapp went on to study the ancient manuscripts and maps in the Huntington library in California. His aim was to find a map of the region. After a short research, he found one. What he found was a map drawn by the Greek-Egyptian geographer Ptolemy in 200 AD. In the map was shown the location of an old city found in the region and the ways that led to this city.
Meanwhile, he received the news that the pictures had been taken by NASA. In the pictures, some caravan trails became visible which were difficult to identify with the naked eye, but could only be seen as a whole from the sky. Comparing these pictures with the old map he had in hand, Clapp finally reached the conclusion he was looking for: “ the trails in the old map corresponded with the trails in the pictures taken from the satellite”. The final destination of these trails was a broad site understood to have once been a city.
Finally, the location of the legendary city which had been subject of the stories told orally by the Bedouins was discovered. After a short while, excavations began and remains of an old city started to be uncovered under the sands. Thus, this lost city was described as "the Atlantis of the Sands, Ubar".
Well, what was it that proved this city to be the city of the people
of ‘Ad mentioned in the Qur’an?
Right from the moment remains started to be unearthed, it was understood that this ruined city belonged to ‘Ad and Iram’s pillars mentioned in the Qur’an, because among the structures unearthed were the towers particularly referred to in the Qur’an.
A member of the research team leading the excavation, Dr. Zarins said that since the towers were alleged to be the distinctive feature of Ubar, and since Iram was mentioned as having towers or pillars, this then was the strongest proof so far that the site they had unearthed was Iram, the city of ‘Ad described in the Qur’an. The Qur’an mentions Iram as follows :
( Seest thou not how thy Lord dealt with the 'Ad (people), -
Of the (city of) Iram, with lofty pillars,
The like of which were not produced in (all) the land?) (Surat al-Fajr: 6-8)
The Miracle of Predicting the Unknown:
Long ago, historians misgave about the reality of Aad’s people, as the former did not find any trace of them. By the beginning of the 20th century, the National Aeronautics Space Administration (NASA) made a voyage around the earth by a space shuttle equipped with a radar which was capable of deeply penetrating the soil. When the shuttle came across the Void Quarter, it’s been discovered that there was a stream of two dry rivers; one of them running from west to east, and the other running from south to north. That is why the Americans got dazzled because this site is the driest part of the earth, yet it had running rivers till the near past.
Later on, the shuttle was equipped with more penetrating radar. It took a photo of a stream of two rivers that flow into a lake with a diameter of 40 Km. At the south of the Void Quarter. Between the two mouths of the river, the shuttle took pictures of a construction that is unexampled in its size. Hence, historians, archeologists, and men of religion were mobilized to determine the nature of this construction. All of them were unanimously agreed that this construction is “ the palaces of the city of “Iram”) which is described in the Qur’an as:
( Iram; the city with huge pillars. Like which there is no other city anywhere.) (Surat Al-Fajr (The Dawn), verses 7,8).
A picture of “Iram” ’s castles that were found on a depth of 10 meters under layers of sands. It is characterized by its huge pillars. The picture was taken via an American satellite.
When they began to remove the sands from the city, they discovered an eight-sided castle by the city fences. It was built upon many enormous pillars and is described by Allah as (Iram; the city with huge pillars.)
Who told the prophet Mohammad (the son of Abdullah) about the story of Aad? Who told him exactly its lactation in Al- Ahqaaf (the Dunes) that exists in the Void Quarter; the site which is characterized by its loose sands that occupy most of it? Who told him that the people of Aad had built a colossal city called “Iram” and that it had huge palaces and castles with great pillars. It is He, the god of the worlds, who sent the Qur’an on the heart of His dear prophet Mohammad (the son of Abdullah), as Allah (exalted be He) says:
(To Aad’s people we sent their brother Hud. He said, “ O my people worship Allah, you have no other god but Him. You are but inventing (50). O my people I don’t ask you for any reward, my reward is from none but Him who originated me (51). O my people seek your Lord’s forgiveness, and then repent to Him. He will then ask the sky to rain in abundance, and augment your strength and don’t turn back into transgressors (52)”) (Surat “Hud”.)
Allah also says in another position (to his prophet “Hud”):
(If they turn away, then say, “I have warned you of a stunning punishment like that of Aad and Thamoud (13). When the messengers came to them, from before him and behind them saying (worship none but Allah), they said (if your Lord had willed, He surely would have sent down angels, so we are surely unbelievers in that with which you are sent) (14). As for Aad, they turned haughty on earth without right, and said “ who is mightier than us in power?” did they not realize that Allah, Who created them, is mightier than them in power? And they denied our revelations (15). Consequently, we sent upon them a furious wind in ominous days that we might make them taste the torment of humiliation in this life, and verily the torment of the Hereafter will be more humiliating and they will find no help (16). ) (Surat Fussilat (Detailed))
Reference :
1. Afeef Tabara’s “With the Prophets”
2. The National Aeronautics Space Administration (NASA)
3. Zaghlool Al-Naggar’s “From the Miraculous Signs in the Qur’an”
© The Quran Miracles www.55a.net - email : nouralhak@hotmail.com
Shaykh-ul-Islam Prof. Dr. Muhammad Tahir-ul-Qadri is taking up the issue of the publication of the caricatures of the Prophet Muhammad (SAW) with the UN, EU, OIC, governments of all member states of the UN and with all embassy missions in Islamabad. As part of this diplomatic drive, the detailed memorandum has been sent to all of these concerned parties all over the world, including world human rights organisations. The text of the memorandum is given below:
A call to prevent a clash of civilisations
The world is facing yet another challenge following the world-wide controversy caused by the publication of blasphemous and defamatory caricatures of the Holy Prophet (PBUH) in some European newspapers. The failure of governments to address this situation has allowed it to spread all over the world, with no end in sight. This situation has been unnecessarily allowed to spiral out of control and has threatened the concept of peaceful co-existence. If not addressed, it can lead to a potential clash of not only civilisations but religions and societies as well.
This memorandum aims to put the issue in perspective and to propose realistic and practicable measures to address it. Much of this debate has focused on the 'right of freedom of expression' with its defenders advocating the sacredness of freedom of speech which needs to be upheld no matter what the consequences. However in reality the issue is not one of curtailing the right to freedom of expression since this is a right that is not absolute and no one can claim so. Rights are reciprocal and their enforcement is interdependent on other fundamental rights. To insist that a right is absolute is erroneous since such a right can infringe other basic human rights. Every country that claims to be part of the 'civilized and democratic' world has put its own limits on freedom of expression in the interests of society in order to maintain a certain level of human behaviour, be it based on local norms and customs, culture or religion but in essence to protect the dignity of their moral and religious, social, and societal values.
So to suddenly create an outcry that the right to freedom of speech is being undermined by Muslim protests is clearly a fallacy. The free propagation of child pornography for instance or the incitements of religious or racial hatred in the media is banned in many countries and quite rightly so. In many European countries it is a crime to deny the holocaust, being a criminal offence in Austria, Belgium, Czech Republic, France, Germany, Israel, Lithuania, Poland, Romania, Slovakia and Switzerland, and is punishable by fines and a jail sentence. When the British newspaper, The Independent (27 January 2003) depicted the Prime Minister of Israel, Ariel Sharon eating the head of a Palestinian child while saying, ' What's wrong, You've never seen a politician kissing babies before', this caused an uproar in Israel and other parts of the world raising tempers especially in the Jewish and Israeli community around the world. Whatever the matter of that caricature, the uproar was a natural reaction of a people for their leader. More recently when the Italian prime minister Silvio Berlusconi compared himself to Jesus Christ the Vatican including Italian politicians immediately expressed shock and anger at these comments. A senior Catholic Church official added, "I know he will say he was speaking in jest but such things should not be spoken of in jest." The issue here is not one of curtailing freedom of expression but objecting to the ridicule and insult towards the scared elements of an entire civilisation.
There is also a law of defamation normally under the Law of Tort that can lead to an individual being compensated for offence caused. The absolute right to free expression is curtailed in order to balance the rights of an individual. In the same way an act that causes offence to a whole community can never be justified under the banner of freedom of speech. Moreover in many countries it is illegal or at least discouraged to degrade or abuse the constitution or certain national institutions such as the army, courts of law, or parliament. Contempt of court also exists all over the world which severely limits freedom of speech, violation of which can lead to imprisonment. If the right to freedom of expression is absolute, why are there no objections to laws such as these?
To give respect to an individual's honour and dignity is a fundamental human right protected by law as is the prohibition on blasphemy and defamation as well as the right to religious freedom. The UN Charter, Constitutions and Laws from many countries provide protection to these rights.
The UN Charter recognises this right in Article 1(ii):
"To achieve international co-operation in solving international problems of an economic, social, cultural, or humanitarian character, and in promoting and encouraging respect for human rights and for fundamental freedoms for all without distinction as to race, sex, language, or religion."
It is also recognised in the European Convention on Human Rights Article 9:
"Freedom to manifest one's religion or beliefs shall be subject only to such limitations as are prescribed by law and are necessary in a democratic society in the interests of public safety, for the protection of public order, health or morals, or for the protection of the rights and freedoms of others." The constitution of the USA, Amendment I of Bill of Rights states:
"Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the government for a redress of grievances."
Some US states have blasphemy laws on their statute books. The U.S state of Massachusetts General Laws states (chapter 272 section 360) "Whoever wilfully blasphemes the holy name of God by denying, cursing or contumeliously reproaching God, his creation, government or final judging of the world, or by cursing or contumeliously reproaching Jesus Christ or the Holy Ghost, or by cursing or contumeliously reproaching or exposing to contempt and ridicule, the holy word of God contained in the holy scriptures shall be punished by imprisonment in jail...
Other countries having blasphemy laws are:
Austria (Articles 188, 189 of the criminal code)
Finland (Section 10 of chapter 17 of the penal code)
Germany (Article 166 of the criminal code)
The Netherlands (Article 147 of the criminal code)
Spain (Article 525 of the criminal code)
Ireland: Article 40.6.1.i of the constitution of Ireland provides that the publication of blasphemous matter is an offence. Prohibition of Incitement to Hatred act 1989, this includes hatred against a group on account of their religion.
Canada Section 296 of the Canadian Criminal code. Offence against the Christian religion is blasphemy.
New Zealand Section 123 of the New Zealand Crimes Act 1961
Churches for instance hold sanctity in the Christian world and are protected under the constitution in some European countries. An example is the constitution of Denmark, section 4 [State Church] which states:
"The Evangelical Lutheran Church shall be the Established Church of Denmark, and, as such, it shall be supported by the State." It is evident from the above mentioned laws that freedom of speech is a fundamental right but this right is not absolute. There are hundreds of books and newspaper articles that have been published attempting to criticize Islam and the basic tenets of its faith yet Muslims never object to scholarly debate since they are well aware that this is part of an ongoing debate on Islam and within the tenets of 'freedom of expression'. There have been countless newspaper articles completely misrepresenting Islam, often publishing clear lies and exaggerated stories about Islam and its law yet Muslims are tolerant and appreciate that this is part and parcel of living within societies who claim this to be part of their 'liberal democracies'. However when this right of 'freedom of expression' is abused and the most sacred elements of Islam are deliberately insulted then this will definitely create great unrest among Muslims around the world. By depicting the Holy Prophet of Islam (PBUH) as wielding a knife and wearing a bomb disguised as a turban on his head is a deliberate attempt to insult and stir up controversy, presenting him and his followers as violent terrorists. Another caricature portrays him as supporting suicide bombers and saying "Stop, Stop we have run out of virgins". How can such caricatures be justified under the banner of free speech? Moreover these caricatures were not printed within a vacuum but in an environment of an anti-Muslim bias where tensions were already running extremely high within the Danish community and indeed throughout Europe. Only recently the Queen of Denmark had made controversial remarks stating that: "We have to show our opposition to Islam and we have to, at times, run the risk of having unflattering labels placed on us because there are some things for which we should display no tolerance."
Moreover many countries have passed anti-terrorist legislation, severely restricting the civil liberties of individuals, with the legislation drafted in a manner that is clearly aimed at focusing upon Muslims in the countries concerned. There is a strong feeling that a substantial minority is being continually abused and misrepresented in the mass media through the portrayal of negative images not based upon reality, and then subjected to humiliating checks and procedures when going about their lives on a daily basis, all in the name of freedom of speech and national interest. It is thus highly surprising that the sacred elements of its faith are ridiculed just in the name of freedom of expression and speech knowing that the reactions will be extremely tense. There is no doubt that the publishing of these caricatures by the newspapers involved was an exercise to demonstrate control and power directed against Muslims, either subscribe to our culture and way of living or suffer the consequences and be ridiculed and debased.
Realising the significance of this right some world dignitaries have condemned the publication of these caricatures and have emphasised the restriction of the right of the freedom of speech too.
Kofi Annan: "I also respect the right of freedom of speech. But of course freedom of speech is never absolute. It entails responsibility and judgment." Jack Straw, British Foreign Secretary: "There is freedom of speech, we all respect that. But there is not any obligation to insult or to be gratuitously inflammatory. I believe that the re-publication of these cartoons has been insulting; it has been insensitive; it has been disrespectful and it has been wrong. "There are taboos in every religion. It is not the case that there is open season in respect of all aspects of Christian rites and rituals in the name of free speech. Nor is it the case that there is open season in respect of rights and rituals of the Jewish religion, the Hindu religion, the Sikh religion. It should not be the case in respect of the Islamic religion either. We have to be very careful about showing the proper respect in this situation."
The US State Department: "These cartoons are indeed offensive to the belief of Muslims." Spokesman, Kurtis Cooper, said: "We all fully respect freedom of the press and expression but it must be coupled with press responsibility. Inciting religious or ethnic hatred in this manner is not acceptable." Philippe Douste-Blazy, French Foreign Minister: "The principle of freedom should be exercised in a spirit of tolerance, respect of beliefs, respect of religions, which is the very basis of secularism of our country."
Vatican cardinal Achille Silvestrini condemned the cartoons, saying Western culture had to know its limits. It is thus clearly apparent that using freedom of speech to imply that there are no limits to what one can say or do is a myth. An act that offends the religious and moral values of a community such as solidarity, integrity and sanctity, resulting in endangering the peace, cannot be regarded as a right to express ones freedom of speech. Islam too teaches the principle of tolerance and co-existence, to live and let live. It discourages the defamation of other Gods and religious symbols teaching respect to mankind. (Al-Quran: Al-An'am: 6:108). Islamic Law lays great emphasis on the security, dignity and respect of all other religions together with their beliefs without any discrimination.
If internationally recognised principles of tolerance and co-existence are put aside and moral and religious values are dishonoured then the present situation will worsen and the prevailing tensions will intensify. Europe considers itself to be an educated and civilized society but its response to the gross infringement of the basic right to religion of one of its minority communities has become un-understandable. There needs to be some mechanism to put an end to these horrific occurrences which may prove a potential threat to world peace. Those who advocate that the right to freedom of speech is being eroded and any restraints upon it cannot be tolerated must look within their own 'democratic societies' and the extent to which their civil liberties have been eroded through the recent anti-terrorist legislation. These are the measures that have curtailed the rights and liberties of individuals and have much more serious implications which need to be addressed. Muslims are feeling alienated and targeted thus when newspapers begin to ridicule the most sacred elements of their faith, reactions will inevitably be high. If the publication of the caricatures is not taken seriously and steps are not taken to resolve the situation, then it can generate socio-political and economic crises which may lead to a conflict between civilizations and between nations.
These are the reasons behind the anger against the publication of these condemnable caricatures and the anger at the disregard shown by the governments towards the rightful protests of the Muslim world against the offence. 1.25 billion Muslims all over the world have been deeply insulted and instead of creating moves to resolve the matter, the act is being continuously justified prolonging world-wide unrest.
In order to solve this international issue and dissolve the serious tension it has caused, I propose the following solutions be implemented:
1. All newspapers that have published the caricatures must unreservedly apologise and withdraw their publications.
2. Clear legislation needs to be passed by all Governments which balance the right to freedom of speech with the rights of individuals and communities that their sacred beliefs should not be insulted and ridiculed.
3. All Governments should then ensure that any such legislation is enforced through the due process of the law and this type of incitement and ridicule never happens again.
I expect that common sense will prevail and responsible leaders will rise to the occasion and repair the damage that has been done to inter-civilization relations. I also expect that the concerned leaders of the countries will display leadership and bravely extend cordiality to the Muslims of the world.
Prof. Dr. Muhammad Tahir-ul-Qadri
Founding Leader Minhaj-ul-Quran International (MQI)
Chairman Pakistan Awami Tehreek (PAT)
End notes:
[i] http://en.wikipedia.org/wiki/Holocaust_denial
[ii] Daily Telegraph, 13.02.06, www.telegraph.co.uk;
BBC News: http://news.bbc.co.uk/1/hi/world/europe/4707368.stm
[iii] Daily Telegraph, 11.04.2005, www.telegraph.co.uk
[iv] BBC News: http://news.bbc.co.uk/1/hi/world/europe/4680208.stm
[v] BBC News and website: http://news.bbc.co.uk/1/hi/uk/4676524.stm
[vi] Daily Telegraph, 04.02.06: www.telegraph.co.uk
[vii] BBC News: http://news.bbc.aco.uk/1/hi/world/middle_east/4674570.stm
http://www.minhaj.org/home/news/index.minhaj?dir=news&id=187&e=1140221376
Growing popularity of Sufism in Iran
Roxana Saberi
BBC News Tehran
The lights are dimmed in a home in northern Tehran. The men, women and teenagers gathered in the large living room close their eyes and rock back and forth to the beat of live music.
These Iranian Sufis believe music and dance can provide a direct route to Allah
As the tambourine and drums beat louder and faster, some members of the group climb to their feet. They begin to swirl slowly in circles and raise their hands to the ceiling. A few fall into trances.
"You can somehow touch relaxation," says 22-year-old Mahsa, who believes that music and dance can provide a direct route to Allah.
"It's a very good sensation, and you think your soul is flying, that somehow you're not in your body."
These Iranians consider themselves Shia Muslims, as do most Iranians, and look to the first Shia Imam, Ali, as a spiritual guide.
But they also call themselves Sufis.
Sufis believe that at the core of all religions lies the same truth and that God is the only reality behind all forms of existence.
They also believe that the individual, through his or her own efforts, can reach spiritual union with God.
Spread of Sufism
Sufism, or Islamic mysticism, appeared in the eighth century in present-day Iraq.
Iranian Sufis say Islamic mysticism has become more and more popular in the country in recent years.
The authorities are concerned that Sufis will do something against them, while on the contrary, Sufis don't interfere in politics at all. They follow the law and are not opposed to the Islamic Republic
Heshmatollah Riazi
Iranian academic
No official statistics are available, but Heshmatollah Riazi, a former professor of philosophy and theology in Iran, believes two to five million Iranians practice Sufism today - compared to only about 100,000 before Iran's Islamic Revolution of 1979.
He says Iran is home to the largest number of Sufis in the Middle East.
"Sufis have nothing to gain from superficial religious thoughts, and they seek spirituality," says Mr Riazi.
Nowadays, hundreds of young Iranians are increasingly joining Sufi groups.
"They need something to develop love and their internal sense of freedom."
Some Iranians who are attracted to Sufi sessions say their gatherings provide entertainment and camaraderie.
Others say they like Sufism for its liberal view of religion.
"Official religion has a series of limitations, and its limitations are much stricter than in Sufism," says 20-year-old Ashkan, a member of the New World Unity Sufi group in Iran.
Growing tensions
Many Iranian Sufis also report that the growing popularity of Sufism has contributed to greater tensions between them and certain elements of the Islamic regime.
Earlier this year, violent clashes broke out after authorities ordered the closure of a Sufi house of worship, or Husseinieh, in the central Iranian seminary city of Qom.
Iran - contrary to the propaganda that the world spreads against it - is one of the freest countries of the world, and Sufis also are part of this country and are completely free
Javad Arianmanesh
Parliamentary Cultural Commission
Members of the Nematullahi Gonabadi Sufi group say the Husseinieh was set on fire and that hundreds of their members who had refused to leave the building were arrested, although most have been released since then.
Qom's governor, Abbas Mohtaj, has said the Sufis were ordered to leave because they had begun building on the property without the necessary permits, the government-run Iran newspaper reported on its website.
Mr Mohtaj has also been quoted as saying the Sufis had ties to foreign countries that were trying to create insecurity in Iran.
But Riazi denies these charges and says the authorities had other motives for shutting down the Husseinieh.
"[The authorities] are concerned that Sufis will do something against them, while on the contrary, Sufis don't interfere in politics at all," says Mr Riazi, a member of the Gonabadi group, which does not have music or dancing at its gatherings. "They follow the law and are not opposed to the Islamic Republic."
Sufism and orthodoxy
In the past, certain Sufi groups have come into conflict with orthodox Islam.
They caused concern among some clergy over the observance of practices that departed from traditional ritual.
Sufi musicians at a gathering in Tehran
Some Sufis say before Iran's Islamic Revolution, Mohammad Reza Shah imprisoned some Sufi leaders. They say in the early years after the revolution, the new regime also confronted some Sufi groups - detaining some leaders and shutting down their gatherings.
Sufis look to their own spiritual leaders, while Iran's official version of Islam advocates the practice of following a Marja-e taqlid, or a cleric who is an expert in Islamic jurisprudence.
And in contrast to Sufis, orthodox Muslims believe that a person can never "become" God or be united with him.
Cordial relations
Many Sufis say, however, the Qom dispute was an exception to the generally cordial relations they have had with the government in recent years.
And Javad Arianmanesh, a member of the Cultural Commission in Iran's parliament, says the government does not limit Sufi activities.
"Sufis are one of those groups which mostly act within the framework of Islam," he says.
"Also, because Sufis work within our framework [that of the Islamic Republic], there is no kind of problem for them."
"Iran - contrary to the propaganda that the world spreads against it - is one of the freest countries of the world, and Sufis also are part of this country and are completely free," he says. "They can, based on their own beliefs, perform their own ceremonies."
But a government official who preferred to remain unidentified says the regime's treatment of Sufis is not always consistent because it is based on ambiguous laws.
He explains that on the one hand, Sufi meetings should not be disrupted, but on the other hand, Sufis should not proselytize.
"We asked both the previous and the current governments to have more concrete laws and to form a commission to oversee Sufis' activities because regulations about their activities are contradictory," says the official, who worked for both the previous, reformist President Mohammad Khatami and the current, conservative President Mahmoud Ahmadinejad.
http://news.bbc.co.uk/1/hi/world/middle_east/4907406.stm
Withstanding winds of change
Historian Hywel Williams explores the many ages of Damascus, a bustling oasis surrounded by deserts and turmoil
Wednesday January 18, 2006
'One of Islam's great architectural glories' ... the restored version of the eighth-century Umayyad Mosque in Damascus. Photograph: Aled Jenkins
There are many roads that lead to Damascus. There's the one from Jordan to the south, which passes near Ezra - whose sixth-century Church of St George contains the supposed remains of that obscure Roman soldier, Christian martyr and patron saint of an England he never knew. Then there's the road from the north-west that goes down from Beirut and the eastern Mediterranean coast and then through the anti-Lebanon mountain range. Nearby lie the summer resorts of Bloudane and Zabadani - convenient places of refuge in the months when Damascene lungs struggle for fresh air.
The mountains where Syria, Lebanon and Israel meet and compete along their borders seem a natural boundary. But, for the great majority of Syrians, those lands to the west - the old Palestine - remain what they were before the cartographers of the great powers drew their lines in the sands and across the mountains in 1919. This for them is still the greater Syria.
But it's the road to the east - the one linking Damascus with Baghdad - which provides the most revealing prospect of Syria then and now because it's the one that gets you inside the skin of that old Middle Eastern condition - the relationship between the desert and the city, between ancient solitudes and civic bustle.
Nowadays, that road is a busy one - a real military highway crowded with grinning Syrian soldiery packed tightly into trucks and jeeps that speed their way to and from the border with Brittanic-American-occupied Iraq. Syria is one of the most militarist societies in the world; most of the country's GNP is spent on the army. But the militarism goes deep into this sand and soil. Turn left, head north, and you'll find yourself in the ruins of Palmyra - whose ruling Queen, Zenobia, gave the Roman army a run for its money in 268-272 before the emperor Aurelian got to grips with the threat and crushed her army.
The straight and ugly highways that cut their way with brutal efficiency through this desert landscape started as trade routes, and there's still a need for water supplies to be driven along here in the summer months. Leave Damascus some two hours before sunrise, drive as furiously as the desert wind itself for two hours, and then there's a chance to catch for a few minutes the dislocating vision of the rising sun contained in one disc of fire hovering over the desert scene. But loiter too long and there'll be an investigative motorbike on its way with some soldiers from the nearest concealed watchtower. My own detention at the military base lasted at most two hours: the guards were both amiable and bored as they got up from their fly-infested beds to make the phone call to the Ministry of the Interior which would establish my innocence. But it was a reminder that in this society the desert is not an escape from the city - it is and always has been a part of its structures of power.
Most journeys from Britain to Damascus will start in the chaos and delays of the airport, where Saudi businessmen display a cheerful contempt for queuing before heaving their huge frames into the waiting Merc. With formalities eventually over, in less opulent and bribable instances, the jump into a cab or bus will get you into the outskirts of what claims to be the earth's oldest continuously inhabited city. Jericho and Aleppo make their counterclaims, but since we're talking about origins lost in 6,000 years of history the debate is one that's unlikely to be resolved. Besides which, of these three cities, Damascus is clearly the place that still matters most. The mixture of Jews, Christians and Muslims has been the deepest here and the whirl of Greek, Roman , Persian, Byzantine, Arab and finally French cultural tides has been almost as dizzying in its effect as the revolving dances of those dervishes who were once so important in Syrian culture.
The drive into Damascus reveals a scene much like that of any other large Middle Eastern city - dust and smog in the summer, but a chilling wind in the winter; cafes full of men smoking, ugly high-rise developments, carts full of fruit and vegetables threading their way through gas-guzzling cars, the gesticulation of haggling shopkeepers, a lot of animation. But also in this instance, an underlying listlessness and a wariness. Stuff happens in the New City - the area developed in the late 19th century during the Turkish colonial period - because this is where the rural population has migrated in huge numbers as the country's birth rate has continued to soar. Around Yousef al-Azmeh Square, and especially after sunset, the scene is alive with Syrians smartly dressed for the evening display.
But the New City also contains the offices of the government bureaucracy, that elite which is now taking the measure of its new and untried leader Bashar Al-Assad, whose weak-chinned presidential features stare blankly out of the photo frames that hang in the shops of the souks, in restaurants and above desks. An ancient society like this one is well versed in the cynicism of power and its shifting cycles.
And when you get finally inside the old city, there's a real sense of how and why Damascus has been able to survive by adapting itself to all those shifts of revolving time. At the centre, there's the Umayyad Mosque, one of Islam's great architectural glories. It may be bit tatty at the edges, following the restoration needed after a 19th-century fire, but this is substantially the same building that was raised in the early eighth century when, suddenly, Damascus shot to greatness as the seat of power for a world made by the followers of the Prophet. Mohammed had been a man of the desert but the Umayyad dynasty centred in Damascus established a cosmopolitan cultural style across the lands they had conquered, including Persia to the east.
Just to the side of the mosque is the tomb of Saladin, chivalrous conqueror of the Crusaders, who died here in Damascus in 1193. But turn back to the mosque and look at its lower walls, and it's clear that the stones here are different from the ones in the rest of the building. For these are the remains of the Romans' temple of Jupiter, a compound that was turned into a Christian church sometime in the late fourth century but then handed over to Islam by the eighth century. And if you look at the mosque's mosaics, it's clear that it was craftsmen from Greek-Catholic Byzantium who were imported to do the job of decorating to the glory of Allah.
There are distractions as you journey along these cultural sights, and a lot of jostling from sharp-elbowed Shiite women who now arrive in their busloads from Iran as well as from Iraq. The head of Hussein, son of the Prophet's son-in-law Ali, and founding martyr of Shiite Islam, is in a tomb inside the mosque and attracts a lot of jabbering onlookers. And another head, that of St John the Baptist, seems quite popular too, judging by the money and pleading notes left by the side of the monument.
But money changes at an even greater speed in the surrounding souks, especially in the Hamidiye Souk, which was originally a Roman road but, having been recreated only in the 1870s, now parades a rather fake antiquity. There's a more genuine feel to Straight Street (Madhat Basha Street), which lies to the south of the mosque and is crowded with shops, both touristy and more unusual. It started life as a Greek road before being turned by the Romans into their Via Recta and it's along here that the blinded Paul found lodging at the house of Judas, before escaping in that famous basket lowered down the city walls when his gospelling got too vigorous and angered the local Jews.
Where to stay and eat
Damascus can accommodate most tastes in hotels. The Sheraton Towers on Al-Umawiyeen Square (sheraton.com), 3km outside the centre, is big and brassy - worth a visit if you want to see rich Damascenes out to play. The Orient Palace (+963 (0) 112 231 351) near the central station is mid-price with an early 20th-century colonial feel. The streets between Martyrs' Square and the Citadel at the entrance to the old city are full of cheap hotels where you can just turn up and haggle for a room. They may be noisy and you might have to share a bathroom but at least you'll get a feel for authentic Syrian life.
But for food, avoid the hotels and head for the old city whose walls and courtyards contain restaurants both plush and modest. Syrian cuisine is the usual Levantine meat-based munching. But vegetarians sticking to the hummus and the tabbouleh at least stand a good chance of avoiding the Syrian runs. The Umayyad Palace offers an opulent setting. Otherwise, just walk around and trust your nose. Quite a few new friends will turn up to guide you.
http://travel.guardian.co.uk/cities/story/0,,1689311,00.html
Call to Destroy Uhud Cave Rejected
Yousuf Muhammad, Arab News
The cave in Madinah where Prophet Muhammad, peace be upon him, took rest during the Battle of Uhud. (AN photo by Yousuf Muhammad)
MADINAH, 23 January 2006 — The cave where Prophet Muhammad (peace be upon him) took rest during the Battle of Uhud has become the subject of debate among scholars, some arguing for its destruction.
Madinah Governor Prince Abdul Aziz ibn Majed told Asharq Al-Awsat, the sister publication of Arab News, that he rejected the idea of destroying the site.
A committee was formed recently to discuss the matter after years of complaints over visitors that come to the cave to worship.
Some scholars have suggested simply fencing off the two-meter-wide entrance to the cave located about a kilometer from the ridge where archers were positioned during battles between followers of Islam and pagans. During the Battle of Uhud, the Prophet, who was wounded in the skirmish, took rest in this cave.
Pilgrims have been coming to this cave in increasing numbers, seeking blessings and taking photos.
Talal Al-Raddadi, a local resident, said that the question of what to do about the unsanctioned visits was raised more than six years ago.
“They ask for blessings from that place and commit acts that are not related to Islam. Many people asked to destroy the site. I say to those that want to destroy it that destroying the site is not an option. We should raise awareness and tell visitors that this is not a true place of worship. We should place awareness boards. I wish that they would not create problems by destroying the mountain. I think destroying it will do more harm than leaving it alone,” said Al-Raddadi.
“Turkish pilgrims do not miss visiting the site when visiting Madinah. It is the site where the Prophet lost one of his front teeth,” said Muhammad Yelmaz from Turkey. He said that they come to visit the cave and ask for forgiveness. They kiss the rocks believing that the Prophet sat on them when he was inside the cave.
Anwar Bakri, professor at Tayba University in Madinah, warns against extremist movements that want to destroy all monuments in Madinah. He said that destroying the cave would only increase anger and not solve the problem and will damage the image of Islam.
“Mistakes will happen whether intentionally or unintentionally,” said Asem Hamdan, another professor. “Destroying the site is neither a logical nor a final solution. When Muslims entered other countries and found non-Islamic monuments, they did not destroy them. We can read history to prove that. I call on the tourism authority to step in and protect the site.”
Al-Jarbu, a teacher at Madinah Islamic University, believes that destroying the site is the only solution. He said that there is no point in placing fences around the site because people will still go over the fence to the cave.
“The only solution in my mind is to destroy it because there are some locals who are benefiting from it,” Jarbu said. “Destroying it will solve the problem for good.”
The governor of Madinah said that the cave would be fenced and not destroyed. He said that the main idea is to stop the non-Islamic behavior by protecting the site.
http://www.arabnews.com/?page=1§ion=0&article=76682&d=23&m=1&y=2006
