Thursday, September 30, 2010

Qur’aan Conference, an American event

Qur’aan Conference, an American event

From times immemorial Religion has been “abused” and “misused” to someone gain, usually for controlling others. Are we going to let that happen? As Americans, we can pull ourselves together and not fall for the temptations to divide ourselves. No American has to live in fear of the other, nor live in anxieties or discomfort.

All our faiths reinforce the creed of "One Nation under God, with liberty and justice for all.” Details at

Mike Ghouse is a speaker on Pluralism and Islam offering pluralistic solutions to the media and public on issues of the day. His blogs and sites are listed at

Sunday, September 26, 2010

Muslims for Freedom of Speech


We, the undersigned, unconditionally condemn any intimidation or threats of violence directed against any individual or group exercising the rights of freedom of religion and speech; even when that speech may be perceived as hurtful or reprehensible.

We are concerned and saddened by the recent wave of vitriolic anti-Muslim and anti-Islamic sentiment that is being expressed across our nation.

We are even more concerned and saddened by threats that have been made against individual writers, cartoonists, and others by a minority of Muslims. We see these as a greater offense against Islam than any cartoon, Qur’an burning, or other speech could ever be deemed.

We affirm the right of free speech for Molly Norris, Matt Stone, Trey Parker, and all others including ourselves.

As Muslims, we must set an example of justice, patience, tolerance, respect, and forgiveness.

The Qur’an enjoins Muslims to:
* bear witness to Islam through our good example (2:143);
* restrain anger and pardon people (3:133-134 and 24:22);
* remain patient in adversity (3186);
* stand firmly for justice (4:135);
* not let the hatred of others swerve us from justice (5:8);
* respect the sanctity of life (5:32);
* turn away from those who mock Islam (6:68 and 28:55);
* hold to forgiveness, command what is right, and turn away from the ignorant (7:199);
* restrain ourselves from rash responses (16:125-128);
* pass by worthless talk with dignity (25:72); and
* repel evil with what is better (41:34).

Islam calls for vigorous condemnation of both hateful speech and hateful acts, but always within the boundaries of the law. It is of the utmost importance that we react, not out of reflexive emotion, but with dignity and intelligence, in accordance with both our religious precepts and the laws of our country.

We uphold the First Amendment of the US Constitution and the Canadian Charter of Rights and Freedoms. Both protect freedom of religion and speech, because both protections are fundamental to defending minorities from the whims of the majority.

We therefore call on all Muslims in the United States, Canada and abroad to refrain from violence. We should see the challenges we face today as an opportunity to sideline the voices of hate—not reward them with further attention—by engaging our communities in constructive dialogue about the true principles of Islam, and the true principles of democracy, both of which stress the importance of freedom of religion and tolerance.


Prof. Hassan Abbas, Quaid-i-Azam Chair, South Asia Institute, Columbia University
Anisa Abd el Fattah, Founder and Chairwoman, National Association of Muslim American Women (NAMAW)
Khaled M Abdel-Hamid, MD, PhD, writer
Ammar Abdulhamid, Executive Director, Tharwa Foundation
Imam Johari Abdul Malik, Director of Outreach, Dar-Al-Hijrah Islamic Center
Mehnaz M. Afridi, PhD, Adjunct Professor (Judaism, Islam & Genocide Studies) Antioch University
Asma Afsaruddin, PhD, Professor of Islamic Studies, Indiana University, Bloomington
Imad-ad-Dean Ahmad, PhD, Director, Minaret of Freedom Foundation
Ahrar Ahmad, PhD, Professor of Political Science, Black Hills State University
Prof. Akbar S. Ahmed, PhD, Ibn Khaldun Chair of Islamic Studies, American University
Osman Ahmed,PhD, President Islamic Society of Essex County, Newark, NJ
Prof. Parvez Ahmed, PhD, Fulbright Scholar & Assoc. Prof. Univ. of North Florida
Barbara Al-Bayati, Co-Founder, Orphan Whispers
Aman Ali, writer, stand-up-comedian
Javed Ali, founder and publisher, Illume magazine
Wajahat Ali, playwright, journalist, and producer of “Domestic Crusaders”
Sumbul Ali-Karamali, JD, LLM (Islamic Law), author of “The Muslim Next Door”
Shaykh al-Hajj Dawud Ahmad al-Amriki, Director, Muslim America
Salam al-Marayati, Pres., Muslim Public Affairs Council (MPAC)
Shahed Amanullah, Editor-in-Chief, Altmuslim
Patricia Anton, Board member, Muslim Peace Fellowship
M. Saud Anwar, Co-Chair, American Muslim Peace Initiative
Abdul Cader Asmal MD, PhD, Past President, Islamic Council of Mew England
Aref Assaf, PhD, President, American Arab Forum
Hussam Ayloush, Exec. Director, CAIR Greater Los Angeles Area
Hazami Barmada, Pres, American Muslim Interactive Network (AMIN)
Bahar Bastani, M.D., Professor of Medicine, S.L.U., Secy. General Shia Islamic Education Center, VP of IMANA-St. Louis
Victor Ghalib Begg, Senior Advisor, Chairman Emeritus, Council of Islamic Organizations of Michigan
Jannah bint Hannah, activist, al-Fatiha Foundation
Farah Brelvi, Board of Directors, ACLU-NC
Arsalan Bukhari, Executive Director, CAIR-WA
M. Ali Chaudry, PhD, President, Center for Understanding Islam (CUII)
Kamran Cheikh, Activist, Committee member, Muslims for Peace, Justice & Progress (MPJP), researcher for Deen Research Center (DRC)
Noor-Malika Chishti, Vice Chair, So. CA Committee for a Parliament of the World’s Religions, Representative, the Sufi Order International, Member, World Council of Muslims for Interfaith Relations
Robert D. Crane, JD, author of numerous books
Prof Golam Dastagir, PhD, Visiting Research Scholar, New College, University of Toronto, Canada
Almoonir Dewji, blogger - “That We May Know Each Other”
Mustafa Stefan Dill, blogger;/PR/social media analyst for Muslim issues; musician
Ramsey El-Moslimany, member, Board of Directors, Islamic School of Seattle
Lamia El-Sadek, political and human rights activitist
Mohamed Elsanousi, Director of Communications and Community Outreach for the Islamic Society of N America (ISNA)
Mona Eltahawy, journalist
Aziz Enhaili, Political analyst, columnist for
Yusuf Estes, Chaplain ret., author of many books, public speaker
Prof. Mohammad Fadel, PhD
Fatemeh Fakhraie, Editor-in-Chief, Muslimah Media Watch
Mike Ghouse, President, World Muslim Congress
Iftekhar Hai, President, UMA Interfaith Alliance
Rabia Terri Harris, Founder and Coordinator, Muslim Peace Fellowship
Hesham Hassaballa, M.D., author, journalist, blogger - “God, faith, and a pen”
Amir Hussain, PhD, Professor of Theological Studies, Loyola Marymount University
Iftekhar Hussain, Chair, Board of Directors, CAIR-PA
Arsalan Iftikhar, author, human rights lawyer, blogger - “The Muslim Guy”
Jeffrey Imm, Director, Responsible for Equality And Liberty (R.E.A.L.)
Ghazala Irshad, journalist, blogger - “The Floating Lotus”
Nakia Jackson, writer
M. Zuhdi Jasser, MD, President, American Islamic Forum for Democracy
Safi Kaskas, President & CEO Strategic Edge
Mohja Kahf, PhD, Assoc. Professor of Comparative Literature, Univ. of Arkansas, author “The Girl in the Tangerine Scarf”
Prof. Muqtedar Khan, PhD, author of several books, Blogger - “Globalog”
Farah Kinani, Journalist, blogger - “Global Voices”
Shaikh Ahmad Kutty, Resident Senior Scholar, Islamic Institute of Toronto
Faisal Kutty, Visiting Asst. Prof. of law, Valparaiso University School of Law and Adjunct Professor of Law, Osgoode Hall Law School (Toronto)
M. Junaid Levesque-Alam, writer, blogger - “Crossing the Crescent”
David Liepert, M.D., blogger and author of “Muslim, Christian AND Jew”
Radwan A. Masmoudi, PhD, President, Center for the Study of Islam & Democracy (CSID)
Melissa Matos, President, Al-Ghazali Legal Society, Saint Louis University
Shelina Merani, community activist, artist, blogger “Muslim Presence”
Yahya Merchant, Interfaith Worker, Outreach contact for Islamic Center of Conejo Valley CA
Melody Moezzi, JD, MPH, writer and attorney
Daniel Abdal-Hayy Moore, author of many books of poetry
Ebrahim Moosa, Assoc. Professor of Islamic Studies, Dept. of Religion, Duke University
Lt. Col. Abdul-Rasheed Muhammad, U.S. Army Chaplain
Imam Abdul Malik Mujahid, President Sound Vision
Arman Musaji, artist
Sheila Musaji, Editor, The American Muslim (TAM)
Muneeb Nasir, President, Olive Tree Foundation, Editor IQRA Canada
Q. Amin Nathari, National Representative, Islam in America Movement (IAM)
Ahmed Naumaan, PhD, Director, Karsaz Inc.
Imam Abdul Hai Patel, Dir. Interfaith Relations, Canadian Council of Imams, Muslim Chaplain University of Toronto & York Regional Police
Aziz H. Poonawalla, PhD, scientist and blogger - “City of Brass” on Beliefnet
M.Waheed-uz-Zaman Rana, Imam, Prof. Emeritus, Dept. of Surgery, Saint Louis University
Hasan Zillur Rahim, PhD, journalist
Shaykh Ahmed Abdur Rashid, The Circle Group
Prof. Hussein Rashid, PhD, blogger - “Religion Dispatches”
Shafi Refai, President, United Muslims of America
Irfan Rydhan, Co-Founder of Muslim Unity Foundation
Muhamed Sacirbey, lawyer, diplomat, writer
Louay Safi, PhD, Common Word Fellow, Prince Alwaleed Bin Talal Center for Christian Muslim Understanding, Georgetown University
Ghulam Abbas Sajan, Director Islamic Ahlul Bayt Assembly of Canada
Robert Salaam, blogger - “The American Muslim”
Raquel Evita Saraswati, activist, writer, blogger
Sarah Sayeed, President of One Blue
Sophia Rose Shafi, MA, MTS, doctoral candidate (Islamic Studies), writer
T.O. Shanavas. MD, Vice President, Islamic Research Foundation, author
S. Abdallah Schleifer, Distinguished Prof., Dept. of Journalism & Mass Com, American University Cairo
Ricka Shorish, M.S., R.N., volunteer/consultant, Avicenna Community Health Center
Jihad Shoshara, community organizer and activist, Chicago
Jafar Siddiqui, blogger - “Penjihad”
Prof. Laury Silvers, PhD
Gwendolyn Zoharah Simmons, PhD, Sr. Lecturer, Islamic Studies & African American Religion, University of Florida
Prof. Ibrahim B. Syed, PhD, President of Islamic Research Foundation International, Inc., author
Dr. Sayyid M. Syeed, Nat’l Director, Office for Interfaith & Community Alliances, Islamic Society of N America (ISNA)
J.Tayeb, MD, President, CAIR-MI, ISNA founders committee member, Vice chair, HUDA free Clinic, Detroit
Pamela Taylor, Co-founder Muslims for Progressive Values, Panelist for On Faith
Tayyibah Taylor, Editor, Azizah Magazine
Dr. Hashim El-Tinay, President, International Peace Quest Institute (IPQI)
Mahdi Toourage, PhD, Assistant Prof., U of Western Ontaio
Tarik Trad, writer, humorist, photographer, artist and activist
Asma T. Uddin, Attorney, The Becket Fund for Religious Liberty and Editor, Altmuslimah
Wahida Valiante, President, Canadian Islamic Congress and Chair of Islamic History Month Canada
Jason van Boom, Host of “Islam and Authors”, writer
Amina Wadud, PhD, consultant on Islam and gender, visiting scholar Starr King School for the Ministry
Danya Wellmon, Co-Founder Women Transcending Boundaries interfaith group
Svend White, blogger - “Akram’s Razor”, activist, writer
G. Willow Wilson, author of “Butterfly Mosque” and “Air” graphic novel series
Ani Zonneveld, President, Muslims for Progressive Values

Saturday, September 25, 2010

Muslims' Turn to Ask 'Why Do They Hate Us?

Opinion: Muslims' Turn to Ask 'Why Do They Hate Us?'Updated: 1 day 13 hours ago

AOL News (Sept. 23) -- One day after the 9/11 attacks, U.S. security specialist Richard Clarke asked, "Why do they hate us?" Nine years later, with global and American opinion of Muslims sinking to modern historical lows, it's time for the Muslim world to overcome its aversion to introspection and ask the same of itself.

Muslims might have little to worry about if anti-Muslim sentiment in America were limited to the small segment of the public predisposed to bigotry and roiled by hard times. It isn't. In a country renowned for tolerance and pluralism, resentment toward Muslims now extends far beyond the conservative right.

A Gallup poll in January found that 43 percent of Americans have a "little," "some" or "a great deal" of prejudice toward Muslims (compared with 18 percent toward Christians, 15 percent toward Jews and 14 percent toward Buddhists). And another poll conducted in late August found that even in the cosmopolitan capital of the world, New York City, one-fifth of respondents said they felt animosity toward Muslims, and nearly 60 percent said their friends held negative views toward them.

What's behind these disturbing attitudes?

Lately, a good part of it is the provocative proposal to build a mosque and cultural center two blocks from where Muslim terrorists crashed two jetliners into the World Trade Center. The imam behind the center, Feisal Abdul Rauf, may be considered a hero to some in the Muslim world, but he's done more than any single individual of late to whip up anti-Muslim sentiment in the U.S.

Another factor: the recent instances of homegrown terrorism, from Fort Hood gunman Nidal Hasan to Times Square bomber Faisal Shahzad. Prior to this wave, most Americans made a relatively clear distinction between the Muslims "out there" and those down the block. Now they have been forced to confront the "Americanization" of the terror threat.

While President George W. Bush's bellicose policies gave rise to legitimate Muslim grievances, they also allowed the Muslim world to put off the urgent need to work on itself. Muslims asserted their identity and faith but grew more irrational and weaker in the process.

Instead of unambiguously showing that the intolerance displayed that September morning had nothing to do with them, many Muslims grew more hostile. They spewed more venom. Radicalism grew. Moderates remained mostly mum; on the rare occasions they did speak up, it was only against injustices toward Muslims, conveying an indifference to the other five-sixths of humanity.
Leaders of nations wishfully labeled moderate, such as Malaysia's Mahathir Mohamad, took blinkered aim at Jews and went so far as to pin 9/11 on Hollywood, thus damaging the reputation of both their countries and their faith. From Britain to Indonesia, Muslims hunkered down, embraced a victim mentality and failed to produce inspiring global leaders or even credible, persuasive spokespeople.

All the while, Muslims were sure, thanks to reassuring distortions in the Arab media, that America was losing, which meant the Muslim world must be winning. They missed that the Bush years represented a bad inning (or two) but didn't reflect the overall score. They overlooked the unflattering opinions slowly being formed among the many Americans who had mindfully reserved judgment, or were striving to hold positive opinions of Islam.

Recently Americans have become more familiar with the Muslim world and the Quran, and they see correlations between the two. Violent verses of the Quran -- now widely circulated on the Internet -- are being conflated with the actions of extremists and, more presumptuously, with the thinking of moderates.

Many Americans feel they have witnessed one too many double standards from the Muslim world, which asks for sensitivity but fails to deliver the same in return, as demonstrated most recently and vividly with the proposed Islamic center near Manhattan's ground zero. (This is not to ignore that America has dished out a fair share of double standards to Muslims.)

What's more, Americans are rightly tired of cowering in the face of terrorist threats. Every time Gen. David Patraeus or President Barack Obama says you shouldn't burn a Quran out of fear of violent retaliation, a portion of America is going to defy these pleas, or secretly cheer on those who do.

Sponsored Links The sad truth is that the Muslim world has few modern accomplishments to speak of, feeding suspicions that Islam itself is the cause of underdevelopment. Wrong as that may be, the Muslim world has to understand that the perceived nature of any faith is decided largely by what people witness of it in the present.

There is a real danger that Muslims will react to this wave of anti-Muslim sentiment as they so often have when confronted with what they find disagreeable: to play the victim, cling to deep denial and fail to adopt proactive ways to positively alter their destiny.

In our most action-oriented of nations, which rejects reactive self-pity and honors industrious self-improvement, that is sure to obliterate the remaining goodwill Americans feel toward Muslims.

A more constructive course would start with the question Clarke sought to answer that chilling September morning nine years ago.
Ioannis Gatsiounis, an American writer and journalist now living in Uganda, previously reported from Malaysia, the topic of his book Beyond the Veneer.

Friday, September 24, 2010


A comprehenisve peace on human rights.


We live in an age that is striking in its unprecedented technological sophistication. Unfortunately, the prejudices and inequities that have plagued the human race historically, continue to exist, and are responsible for untold human suffering. It is in this context that the subject of human rights is especially pertinent.

What constitutes human rights? Can we come to a common understanding of these rights and thereby ensure that these are universally granted to every member of society? These questions have been the subject of historic documents such as The Magna Carta, The French Declaration of the Rights of Man, The American Bill of Rights, and The Geneva Convention.

The history of human rights covers thousands of years and draws upon religious, cultural, philosophical and legal developments throughout recorded history. Several ancient documents and later religions and philosophies included a variety of concepts that may be considered to be human rights. Notable among such documents are the Cyrus cylinder of 539 BC, a declaration of intentions by the Persian emperor Cyrus the Great after his conquest of the Neo-Babylonian Empire; The Manu Smiriti Narad Smiritis and the Edicts of Ashoka issued by Ashoka the Great of India between 272-231 BC.

Sarvepalli Radhakrisnan said in “Hindu view of life,” “Indian philosophy makes unquestioned and extensive use of reason, but intuition accepted as the only method through which the ultimate can be known”. He further says, “….there is the overall synthetic tradition which is essential to the spirit and the method of Indian Philosophy. This is as old as Rigved, where the seers realised that true religion comprehends all religions, so that “God is one but men call Him by many names.”

The Constitution of Medina of 622 AD, drafted by Muhammad (PBUH) to mark a formal agreement between all of the significant tribes and families of Yathrib (later known as Medina), including Muslims, Jews and Pagans. The English Magna Carta of 1215 is particularly significant in the history of English law, and is hence significant in international law and constitutional law today. Magna Carta (Latin for Great Charter, literally "Great Paper"), also called Magna Carta Libertatum (Great Charter of Freedoms), is an English legal charter, originally issued in the year 1215. It was written in Latin.Magna Carta required King John of England to proclaim certain rights (mainly of his barons), respect certain legal procedures, and accept that his will could be bound by the law. It explicitly protected certain rights of the King's subjects, whether free or fettered, most notably the writ of habeas corpus, allowing appeal against unlawful imprisonment.
What is often overlooked, however, is that these questions have also been addressed by various religious traditions. The Islamic model of human rights in particular is striking in its rigor, its vision and its relevance to modern times.

Islam’s contribution to human rights can be appreciated when compared against the backdrop of world history as well as the realities of modern times. Social, racial, gender, and religious inequities have always existed. Economic and social disparities have resulted in oppression of the lower classes and castes as had been seen in India; racial prejudices have been the cause of subjugation and enslavement of people with darker skin; women have been weighed down by chauvinistic attitudes, and pervasive attitudes of religious superiority have led to widespread persecution of people with different beliefs. Hatred and anger are the major sources of evil, and this attitude always prevented people from making just decisions, thinking soundly and conducting themselves rationally.

When considering the question of human rights and Islam, it is important to remember the distinction between textually prescribed rights, and their misapplication and misinterpretation by imperfect human beings. Just as Western societies still fight against racism and discrimination, Muslim societies also struggle to fully implement Islamic human rights.

Divinely Mandated

The distinguishing feature of human rights in Islam is that these rights are the natural outcome of a broader practice of faith; deeds and social behavior that Muslims believe are divinely mandated. The Glorious Quran says:

‘Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition. [Quran, 16:90-91]’

Dignity and Equality

Human rights can be seen as stemming from two fundamental principles: dignity and equality. Dignity is a fundamental right of every human being merely by virtue of his or her humanity.
The Glorious Quran says: Verily we have honoured the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom we created with a marked preferment. [Quran 17:70]

Regarding equality, the Quranic verse is explicit: O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. [Quran 49:13]

Thus, what distinguishes one human being from another, in the Sight of God, is the person’s piety and God-consciousness.

The proliferation of humanity into many races and ethnicities is a testament to Gods Majesty and Wisdom. Physical and racial differences among human beings do not imply inequality. However, racial superiority and discrimination is prohibited in Islam and contradicts its essence. This concept is exemplified in the following prophetic tradition: Arab does not have any superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab. Nor does a white man have any superiority over a black man or the black man any superiority over the white man. You are all the children of Adam, and Adam was created from clay.

Equality of Women
As creations of God, women are accorded spiritual equality with men. They are rewarded for prayer and charitable acts, and likewise held accountable for their actions, good or bad, while on earth.

“Treat your women well and be kind to them for they are your partners and committed helpers."

Last sermon of Prophet Mohammed (PBUH).

"From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large --a determinate share" [Quran 4:7].

The Glorious Quran says: If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. [Quran 4:124]
Both men and women have responsibilities towards their families and societies as is clear from the following verse:

The Believers, men and women, are protectors one of another: they enjoin what is just and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is exalted in power, Wise? [Quran, 9:71]

Under the laws of Islam, women have the right to own property and businesses, engage in financial transactions, vote, receive inheritance, obtain an education and participate in legal and political affairs. The fact that Muslim societies do not always accord women all these rights is an example of how human beings can fall short of fully implementing the Divine Will.

The Right to Life and Safety
The most basic right of a human being is the right to live. The Glorious Quran recognizes this right in the following verses: Nor take life - which Allah has made sacred, except for just cause. [Quran, 17:33]

Whosoever kills a human being without due reason not in retaliation for murder or corruption on earth, it is as though he had killed all of mankind? [Quran, 5:32]

Islam’s position on life is that it is a sacred trust from God. No human being is permitted to take the life of another, unless it is for justice administered by a competent court following due process of law.

Not only do human beings have the right not to be harmed, they have the right to be safeguarded from harm, physical or otherwise. So under Islamic law, people are legally liable for instance, if they did not prevent a blind man from dying of a perilous fall, if they were in a position to do so.

Even in a state of war, Islam enjoins that one deals with the enemy nobly on the battlefield. Islam has drawn a clear line of distinction between the combatants and the non-combatants of the enemy country. As far as the non-combatant population is concerned such as women, children, the old and the infirm, etc., the instructions of the Prophet are as follows: "Do not kill any old person, any child or any woman". "Do not kill the monks in monasteries". During a war, the Prophet saw the corpse of a woman lying on the ground and observed: "She was not fighting. How then she came to be killed?" Thus non-combatants are guaranteed security of life even if their state is at war with an Islamic state.

Freedom of Beliefs
Contrary to popular misconceptions, a genuine Islamic state is obligated to not only permit but respect diversity. Thus non-Muslims in an Islamic state are allowed to worship in accordance with their religion.

When Spain was under Muslim rule, the city of Cordova was considered the intellectual center of Europe, where students went to study philosophy, science and medicine under Muslim, Jewish and Christian scholars.

This rich and sophisticated society took a tolerant view towards other faiths. Tolerance was unheard of in the rest of Europe. But in Muslim Spain, thousands of Jews and Christians lived in peace and harmony with their Muslim overlords. (Burke, 1985, p. 38)

The Right to a Basic Standard of Life
A basic standard of life includes the minimum essentials necessary for survival, such as food, clothing, shelter, and medical attention. Anyone suffering from deprivation of these economic necessities is entitled to receive aid in order to meet their needs. It is the duty of every Muslim with adequate means to give from their wealth, in order to eradicate poverty from society.
Dignity and Equality

The Glorious Quran says: And in their wealth the beggar and the outcast had due share. [Quran 51:19] You who believe! Be upholders of justice, bearing witness for God alone, even against your selves or your parents and relatives. Whether they are rich or poor, God is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, God is aware of what you do. (Qur'an, 4:135)

The Right to Justice
Islam requires that Muslims possess upright character and deal justly with the entire human race, irrespective of their ethnicity, nationality, creed, and whether they are friend or foe.
Surely ALLAH commands you to make over trusts to their owners and that when you judge between people you judge with justice; Surely ALLAH admonishes you with what is excellent; Surely ALLAH is seeing, hearing. [Quran: 4:58]

The Glorious Quran says: O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do. [Quran, 5:8]

Surely Allah enjoins the doing of justice and doing the good (to others) and the giving to the kindred, and He forbids indecency evil and rebellion; [Quran, 16:90]

The sense of justice that Islam encompasses is one of the most wonderful ideals of Islam, because, as I read in the Qur'an, I find those dynamic principles of life, not mystic but practical ethics for the daily conduct of life suited to the whole world. [Lectures on The Ideals of Islam see Speeches and Writings of Sarojini Naidu, Madras, 1918, p. 167]

Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah love those who are just. [Qur'an 60:8]

O you who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it is against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God's claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do! [Quran 4:135].

Rights and Mutual Responsibility
From the foregoing discussion, it is clear that Islamic law has divinely mandated rights for individuals in their specific roles as spouse, parent, child, relative, neighbor, friend, and even foe. In its distribution of rights and responsibilities, Islam has addressed the social, racial, gender, and sectarian issues plaguing the world. Although much of the world, including Muslim nations, have yet to fully implement it, the model of rights and mutual responsibilities enshrined in Islam, which has a tremendous potential for individual and social reform, as is evident from following verse;
يا أيها الناس ؛ خلقناكم من نفس واحدة من ذكر وأنثى وجعلناكم شعوبا وقبائل لانكم نعرف بعضنا البعض (وليس لعلكم cيحتقر الآخر مجموعة شرق افريقيا. يفلح معظم كرمت من أنت في عيني الله هو الذي هو أكثر من الصالحين لك. والله لديه معرفة كاملة ومعرفة جيدة مع كل شيء. “O Mankind! We have created you from a male and female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you in the sight of Allah is he who has most taqwa among of you. Verily, Allah is All-Knowing, All-Aware.” [Quran 26; 13]

Ali (AS), the fourth Caliph & son in law of Prophet Mohammad (PBUH) had written a comprehensive letter articulating principles of public policy for the guidance of the newly appointed Governor to Egypt, Maalik al Ashtar. In this fascinating directive, Ali (AS) advises the new governor that his administration will succeed only if he governs with concern for justice, equity, probity and the prosperity of all. There is a timeless applicability of this famous letter. Selected passages from the text are reproduced below:

Religious tolerance
Amongst your subjects there are two kinds of people: those who have the same religion as you [and] are brothers to you, and those who have religions other than yours, [who] are human beings like you. Men of either category suffer from the same weaknesses and disabilities that human beings are inclined to; they commit sins, indulge in vices either intentionally or foolishly and unintentionally without realising the enormity of their deeds. Let your mercy and compassion come to their rescue and help in the same way and to the same extent that you expect Allah to show mercy and forgiveness to you.

Equity is best
A policy which is based on equity will be largely appreciated. Remember that the displeasure of common men, the have-nots and the depressed persons, over-balances the approval of important persons, while the displeasure of a few big people will be excused… if the general public and the masses of your subjects are happy with you.

The rich are the people who will be the worst drag upon you during your moments of peace and happiness, and the least useful to you during your hours of need and adversity. They hate justice the most. They will keep demanding more and more out of State resources and will seldom be satisfied with what they receive and will never be obliged for the favour shown to them if their demands are justifiably refused.

On judiciary
You must select people of excellent character and high caliber with meritorious records. When they realise that they have committed a mistake in judgment, they should not insist on it by trying to justify it. They should not be corrupt, covetous or greedy. These appointments must be made. Without any kind of favoritism being shown or influence being accepted; otherwise tyranny, corruption and misrule will reign. Let the judiciary be above every kind of executive pressure or influence, above fear or favour, intrigue or corruption.

If a country is prosperous and if its people are well-to-do, then it will happily and willingly bear any burden. The poverty of the people is the actual cause of the devastation and ruination of a country, and the main cause of the poverty of the people is the desire of its ruler and officers to amass wealth and possessions, whether by fair or foul means.

Corruption undermines national well-being
I want to advise you about your businessmen and industrialists. Treat them well; they are the sources of wealth to the country. You must keep an eye over their activities as well. You know that they are usually stingy misers, intensely self-centered and selfish, suffering from the obsession of grasping and accumulating wealth. They often hoard their goods to get more profit out of them by creating scarcity and by indulging in black-marketing.

On communicating with people
You must take care not to cut yourself off from the public. Do not place a curtain of false prestige between you and those over whom you rule. Such pretension and shows of pomp and pride are in reality manifestations of an inferiority complex and of vanity. The result of such an attitude is that you remain ignorant of the conditions of your subjects and of the actual cases of the events occurring in the State.

Peace leads to prosperity
If your enemy invites you to a peace treaty, never refuse to accept such an offer, because peace will bring rest and comfort to your armies, will relieve you of anxieties and worries, and will bring prosperity and affluence to your people. Be very careful never to break your promise with your enemy; never forsake the protection or support that you have offered to him; never go back upon your word, and never violate the terms of the treaty.

One of the Great Historical Blunders
In history human rights violation is as common as any other human behaviour. All over World history the Ruling classes to establish their hegemony curbed the rights of their subjects. It is said that it is always advantageous for the ruling class to control the flow of information in order to prevent public scrutiny of official decisions and also in order to be able to release information selectively at a convenient time. Freedom of speech is one of the basic human rights included in all religious as well as modern legislations. Right of dissent is one of the basic rights inclusive of right of freedom of speech.

Holocaust was one of classic case of greatest Human rights violation. It is said that Nazis killed the majority of European Jewry (an estimated 5.1 million according to Raul Hilberg, 5.27 million according to the Munich-based Institut für Zeitgeschichte) and about 30% of the Jewish people worldwide. Although some people dispute the figures as exaggerated & some say that Holocaust is being misused, as Arun Gandhi (grand son of Mahatma Gandhi) had said that “Israel & Jews are ‘the biggest players’ in a global culture of violence. Jews today not only want the Germans to feel guilty but the whole world must regret what happened to the Jews. The world did feel sorry for the episode but when an individual or a nation refuses to forgive and move on the regret turns into anger.” This debate may go on but the fact of the matter is that humans were brutally killed & their right to live was snatched by using brutal force, although the figure of deaths may vary. But the way in which we should start a dialogue is important. If someone has a right to project their grievances then others have also equal right to project their own grievances.

In the context of violation of human rights in Holocaust some people in Europe itself raised their voice which is echoed by Arun Gandhi. But the dissenting voices against exaggeration or misuse of Holocaust are being curbed in total violation of respect of rights of dissent. Although such dissenting voices have equal right to express themselves. In Europe 13 countries ban speeches denying the Holocaust. Holocaust denial is explicitly or implicitly illegal in 13 countries: Austria, Belgium, Czech Republic, France, Germany, Israel, Liechtenstein, Lithuania, Luxembourg, Poland, Portugal, Romania, and Switzerland. Slovakia made Holocaust denial a crime in late 2001 but repealed the legislation in May 2005. Spain decriminalized Holocaust denial in October 2007.


Sunday, September 19, 2010

In defense of Islam, pursuing a civil dialogue

In defense of Islam, pursuing a civil dialogue

Here is an opportunity for you to write a comment after the article at Dallas Morning News. Let the public know that a majority of us care for the world and every life. -

There is one more article in Dallas Morning News today, which I cannot find, I am in Louisville today with my wife.

If you wish to share this article, this is the link:

Please read the following from a thinker’s point of view in how we can change perceptions of the media in America and perceptions of the key allies. The ideas are explored in the following article link listed at the very bottom. If Muslims are serious in actions, rather than talking about Islam meaninglessly among ourselves, we need to get out and do things. Whoever talks big, it is time to tell them to act and not talk.

Insha Allah, I will complete the chapter “Blue print for Muslims, a 20 year planning” by the end of this year in my upcoming book on Islam. Those who criticize, please ask them to shut up, as the funds will go to the development of Muslim Agenda for the good of mankind. Remember, what is good for Muslims has got to be good for others and vice-versa, if it benefits us and not others, the idea will fail.

How Media has worked with Muslims

We have to recognize individuals who have been fair and just in the societies and support them and encourage them for the outstanding job they have done, “From a journalism point of view, unconscionably, we have accepted the inclusion of sensationalists and propagandists as journalists. They are generating ratings and revenues for the media barons. I believe this aspect of destructive propaganda journalism will also start correcting itself toward responsible journalism, which can restore the social cohesion of our society. This week's topic for the Texas Faith panel is an indication of such a movement.

The media in Dallas has acted responsibly this week, when Pastor Jeffress made incendiary remarks about Islam, whether one agrees or not. Steve Blow of the Dallas Morning News took on the responsibility to seek another opinion from someone like Pastor Bob Roberts. Blow offered an equally powerful, but peace making perspective, which the public has welcomed. “
The above two paragraphs are at:

Steve Blow – article one : Dallas pastor's broad-brush criticism of Islam goes way too far
Steve Blow – article one : Dallas pastor's broad-brush criticism of Islam goes way too far
Steve Blow - follows up with Bob Roberts, a recipient of the “Pluralist” award at the Unity day in 2009:

Two other Journalists we have recognized at the Unity day USA program, and who have become champions in standing up for the rights of all others, and Muslims are beneficiaries of such stand – they are Jeff Weiss and Sam Hodges. Look up at Dallas Morning News, particularly their anti-Islam stance and later the fair positions they have taken.

George Mason is another recipient of the Unity Day USA Award, who has spoken out… Rev. Bill Matthews is another one.

Here is what George Mason write -

Now the First Baptist Church is making overtures towards me, thank God, I am glad we did not take the stands of pushing people to dig in their heels. I believe, firmly believe the role of Muslims is to mitigate conflicts and nurture good will. Give room to people to step up and be normal.

Please take a look at the following 2 videos and the article as a response to the video llinks below.
1 of 2 -

2 of 2 -


Sunday Morning on Fox

Monday Morning on Fox,-muslims-meet-to-discuss-quran


We cannot let a few destroy the social cohesiveness of our nation

My write ups at Dallas Morning New

This is the one I have talked about in the top of this write up

Your comments

Wednesday, September 15, 2010

Muslim Unity is needed today, more than ever.

God has offered us the opportunity to become nation builders and uniters of the people for the good of whole humanity. 
The Unity Day USA event was an interfaith as well as Intra-faith event - Among Muslims we were blessed with the presence of Ahmadiyya, Bohra, Ismaili, Shia, Sufi and Sunni and Warith Deen Muhammad traditions.
We have to come together on common grounds.
Thank God we live in America, the land of the free where you can be who you want to be. The current issues about Quraan Burning and one of the pastors calling Islam evil are all part of the living in a society. Part of the blame should be shouldered by us.
We have to come together to do good for the us and the humanity, what is good for Muslims has got to be good for others and vice versa to sustain the peace.
Unity day usa - - a report from Dallas Morning News is included in it, and in a few days the pictures and video will be uploaded.
Appeal to Muslims -
Ahmadiyya Muslims
Ahmadiyya Muslims
Muslims pro-act 
A Muslim Challenge -
Sunday Morning -
Monday Morning -  
Monday Noon - 
Insha Allah, Steve Blow will write a column on Sunday
The two ministers who stood up and spoke were both recipients of the recognition on the Unity Day USA and the journalists who stood up for fairness were also receipients of the recognitions we award at every Unity Day and Thanks Giving day, both Muslim initiatives to build a better society. There is a lot of wisdom in what we do with the Unity Day, thanks giving day and the Holocaust and Genocides commemorations. 
They need to work on becoming model nations to be looked up to, when Prophet (pbuh) gave Hazrat Bilal an elevated status among the ummah, he meant for all of us to follow that model; to treat all who are considered different to be on par. He emphasized that in his last sermon that no one is superior to the other and Quraan reiterates that no prophet is above any one else. The simple wisdom was to remove the arrogance, the root cause of all evil. Islam has a great built-in mechanism to check arrogance and I hope the Muslim nations refresh that idea.
 It is time for all of us to drop the pettiness in us and look up to each other as equals. Most of the Muslim or Islamic Nations are not worth looking up to emulate, we have to grow up and become the model nations.
Here is a draft petition, please share your comments at the end of the article, we will release the online petition in a few days.
Prophet Muhammad (pbuh) has given us several peace models to follow in consciously creating cohesive societies, indeed he earned the title of Amin, the trustworthy, the truth seeker from among a variety of people living in Makkah at that time. Each one of us must strive towards it... I have done a few humble experiments and have stood up for every one of God's creation. .

Mike Ghouse

Sunday, September 5, 2010

Appeal to Indonesia about Ahmadi Muslims

Sunday, September 05, 2010

TO Minister Suryadharma Ali,

May you be drenched in peace and act and talk peace,
As Salaam u Aliakum;

As President of the World Muslim Congress, a think tank of Muslims from across the world, I appeal to you to consider the following and rescind your reccomendation to the Indonesian Parliament:

Prophet Muhammad (pbuh) predicted the division among us; he guided us to know each other and asked us to compete in doing good deeds. Between Ahmadi, Bohra, Ismaili, Shia, Sufi, Sunni, Wahhabi and other traditions we differ and solemnly believe that only Allah is the master of the Day of Judgment when it comes to the matters of faith. We differ within our families, parties and Masajid and Allah has intentionally created us to be different, each one with his own unique thumb print, DNA etc. It is time we honor Prophet Muhammad’s (pbuh) prophecy of division and respect Allah’s words in 49:13

Democracies function by respecting the rights of every citizen; freedom to worship, speech and the pursuit of happiness. Your actions do not discourage other nations from being oppressive or pushing around Minorities to obey and surrender to authorities rather than the Almighty. Power should make us humble and khaksaars and not dictators.

Treating Ahamdi Muslims any thing less than the rightful status of full citizenship undermines the basic Islamic tenets of treating all humans with dignity.

Please re-consider your decision and I urge you to visit an Ahmadi Mosque and pray with them, I did, three times in Ramadan. Alhamdu Lillah, my niyya was pure and nothing but seeing that we Muslims get to know each other. Please learn about them before you become a judge of their faith.

Prophet Muhammad (pbuh) envisioned a world where every man, woman and child, regardless of race and ethnicity, would feel safe. The guardianship of the society is entrusted to you and we urge you to keep law and order and faithfully guard the safety of all citizens.

No society can enjoy and maintain peace unless all its constituents are safe. No one should attain advantage at the expense of the safety and wellbeing of others. Such benefits are temporary and deleterious to lasting peace. We believe what is good for Muslim Indonesians is equally good for fellow Indonesians of all faiths.

Prophet Muhammad (pbuh) respected the Christians, Jews and others to the point of inviting them to dialogue; he was one of the first humans to initiate the interfaith dialogue. He taught us that respecting other faiths is part of our heritage, our right conduct. Indeed, he earned the trust of his community by always remaining truthful, honest and trustworthy; he was called Amin by the people around him and as Muslims we strive to earn the title of Amin in the community of nations.

We hope you will set a new benchmark in civility within your society and pave the way for other Muslim nations to follow your lead; to be respectful of all your citizenry regardless of their faith. We expect nothing less than goodness and leadership role from Indonesia, lead us in the path of the Prophet and honor Allah’s words.

Please note; the word Ahmedi, Ahmadi, Ahmadiyya, Qadiani all mean Ahmadiyya Muslim. Ahmadiyya is the preferred usage, just as Muslim is preferred over Moslem.

Mike Ghouse
World Muslim Congress
2665 Villa Creek Dr, Suite 206
Dallas, TX 75234
(214) 325-1916

Indonesia: Religious Affairs minister wants Ahmadis banned

Minister Suryadharma Ali wants Muslim sect dissolved and outlawed because it does not view Muhammad as the final prophet. Civil society groups, Church and NGOs protest the move.

Jakarta – The fight over the legal status of the Ahmadiyah community continues in Indonesia. Deemed “heretical” by mainstream Muslims, it has come under attack from the government. Yesterday Religious Affairs Minister Suryadharma Ali signed a decree, calling for the banning of the sect, a small minority present in most Muslim nations. In his view, “Ahmadis must be banned because they break our laws, do not recognise Muhammad as the last prophet, and do not believe the Holy Qur‘an to be the last Holy Book of Islam.”

Ahmadis are Muslims who venerate Muhammad as well as Mirza Ghulam Ahmad as prophets. For this reason, they are seen as heretics and attacked by Muslim extremists.

Last year, extremists attacked them 33 times. In the first six months of this year, only four attacks were recorded. However, anti-Ahmadi violence has escalated in Pakistan.

Home Minister and the Attorney General also signed the ministerial decree, which was presented to a joint session of parliament, causing uproar among NGOs and various civil society groups.

In his address before lawmakers, the Religious Affairs minister argued that Ahmadis are against the “mainstream of Islam.” If this “is considered as religious freedom, then I call it an excessive freedom,” he said.

For Fr Andang Listya Binawan, a Jesuit, the decree is neither useful nor pressing. “The government often confuses two rights, the right to worship and the right to form an organisation. If local Ahmadis do not bother anyone as a sect or organisation, there is no need to ban them.”
Ali’s statement also sparked a sharp reaction from Nurcholis Hidayat, president of the Indonesian Legal Aid society, who said that he, the minister, “should protect religions,” instead of “triggering new interfaith clashes.”

Wednesday, September 1, 2010

Why should any one stand up for us?

Why should any one stand up for us, when we don't do the same?

Unless we are just, we do not have a voice that will carry us forward.
We are weak because we do not have a sense of justice.

We do the right thing in condemning Israeli government's treatment of Palestinians but shamelessly we are silent about the treatment of Muslims by Muslims in Darfur, Bangladesh (Pakistani-Bihari Muslims), the gross mis-treatment of Ahmadiyyas in Pakistan, Sufis in Iran - and compound it with malicious treatment of minorities in just about every Islamic Nation.

Is there a Muslim nation other than Turkey and perhaps Dubai and Bahrain where minorities of other religions are treated kindly?

Aren't we stripped off our boasting ability that this Islamic Nation is honorable or Minorities are treated with dignity here...

Does Pakistan have a face to talk about Kashmiri Muslims?
Does Bangladesh have a face to talk about Palestinian Muslims?
Does Iran have the guts to point its dirty fingers towards America about Muslim issues?
Does Saudi Arabia has any guts?

We are gutless because we think Justice is right for us, and not others.
This me, me and me attitude has got to go,
we need stand up for the rights of every human,
then God will power our voices to speak and seek justice for every one
including our own.

Why should any one stand up for us, when we don't do the same?
Many of us do, but if a majority of us seek justice for every one,
God will facilitate Justice for us in the times of our needs.

Does IRF (Islamic Relief fund) discriminate against Ahmadiyya Muslims?
Economic rationing is one thing, discrimination is criminal.

Thank God, you and I are alive, the least we can do is to speak up against injustices every where and towards any and every one.

This is abhorrent.

Mike Ghouse
# # #

International Herald Tribune
Wednesday, 18 Aug 2010

The politics of relief: Aliens in their own land
500 flood survivors from Ahmadiya community denied shelter, relief goods

The government and local clerics refused to shelter around 500 flood-affected families belonging to the Ahmadiya community in South Punjab's relief camps. Not only that, the government also did not send relief goods to the flood-hit areas belonging to the Ahmadiya community, The Express Tribune has learnt during a visit to the devastated Punjab districts of Muzaffargarh, Dera Ghazi Khan and Rajanpur.

For its part, the government claims that all relief goods are being distributed among survivors without discrimination. And that all survivors have been sheltered in relief camps without distinction. The flood-devastated families from the Ahmadiya community have strongly criticised the government’s “discriminatory attitude” even at a time when the entire country is reeling from the ravages of the worst flooding in living memory.

Of the 500 Ahmadi families, 350 belong to DG Khan, 60 to Muzaffargarh and 65 to Rajanpur district. According to Ahmadiya community leaders, over 2,500 members of their community have been displaced and are now living with their relatives while some of them have left for Rabwah, the community’s headquarters.

Aziz Ahmad Khan, a local leader of flood victims from the Ahmadiya community in DG Khan, told The Express Tribune that all members of his family have complained of discrimination in DG Khan. He said 200 families from Basti Rindan and Basti Sohrani, 60 from Chah Ismaeel Wala, three from Rakh Mor Jangi, 18 from Ghazi Ghat and 12 from Jhakar Imam Shah of Ahmadpur. Khan alleged that 200 families, who have been displaced from Basti Rindan and Basti Sohrani by flooding, took shelter in a state-run school at Jhok Utra but within days the local administration forced them to leave the school. He said the local administration later told them that people from the surrounding areas did not want the Ahmadis in the relief camp. And that the administration could not allow them to stay at the camp as it could create a law and order situation.

“So we left our cattle and other belongings in the area and took refuge in the homes of our community members on higher grounds,” he said, adding that some of them even migrated to Chanabnagar.

Muhammad Iqbal Sohrani, a member of the Ahmadiya community told The Express Tribune that around 40 Ahmadi families who took shelter in a state-run school at Jhakar Imam Shah near Sumandri, some 40 kilometres from DG Khan, have not received any relief either from philanthropists or from the government. He alleged that relief packages were being distributed through local lawmakers who have been told by the district administration that the Ahmadis are not eligible for any support.

Saleem Chandia, another Ahmadiya community member, said that he along with 40 other community members rented a house but after two days their landlord was forced by local clerics to evict them. Chandia said they were offered help by their own community members after wandering for several days in search of shelter.

Mansoor Ahmad, a resident of Muzaffargarh, told The Express Tribune that over 800 members of the Ahmadiya community were displaced from Bait Nasirabad, Masroornagar, Hussainwala and Shahjamal. At least 100 members of the community, from Hussainwala and Masroorabad, were trapped at Shahjamal. He claimed that they had asked the district police officer (DPO) and the district coordination officer (DCO) to provide them a boat or to rescue the trapped people but they did not take notice.

Ahmad claimed that the trapped Ahmadis were rescued by their fellows on a broken boat. He said local clerics have issued an edict that the Ahmadis should not be provided help.

Naseem Ahmad, from Rajanpur, told The Express Tribune that their 500 community members from the areas of Basti Lashari, Basti Allahdad Dareeshak and from Basti Azizabad were displaced. Their houses were washed away and the government and local clerics ignored them. He said that they were not allowed to stay in state-run schools or in camps, therefore the majority of them were living on the rooftops of their inundated houses.

“The Ahmadiya community itself rescued trapped people and delivered relief to them,” community spokesperson Saleem-ul-Din told The Express Tribune by phone.

He said that the community did not want any relief package from the government for its members. However, the government should protect the property and livestock of the Ahmadis.

Hassan Iqbal, Commissioner DG Khan, told The Express Tribune that he would check the situation. He asked the Ahmadis to directly approach him if they face discrimination anywhere in the district. However, DCO Muzaffargarh Farasat Iqbal said that the Ahmadis have not contacted him.



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quraan burning

Planned Muslim Response to Qur'an Burning by Pastor Jones on September 11 in Mulberry, Florida

August 19, 2013| Dallas, Texas

Mike Ghouse
Text/Talk: (214) 325-1916

Mirza A Beg
(205) 454-8797


We as Muslims plan to respond to pastor Terry Jones' planned burning of 3000 copies of Quran on September 11, 2013 in positive terms.

Our response - we will reclaim the standard of behavior practiced by the Prophet concerning “scurrilous and hostile criticism of the Qur’an” (Muhammad Asad Translation Note 31, verse 41:34). It was "To overcome evil with good is good, and to resist evil by evil is evil." It is also strongly enjoined in the Qur’an in the same verse 41:34, “Good and evil deeds are not equal. Repel evil with what is better; then you will see that one who was once your enemy has become your dearest friend.”

God willing Muslims will follow the divine guidance and pray for the restoration of Goodwill, and on that day many Muslim organizations will go on a “blood drive” to save lives and serve humanity with kindness.

We invite fellow Americans of all faiths, races, and ethnicities to join us to rededicate the pledge, “One nation under God”, and to build a cohesive America where no American has to live in apprehension, discomfort or fear of fellow Americans. This event is a substitute for our 10th Annual Unity Day Celebration ( held in Dallas, but now it will be at Mulberry, Florida.

Unwittingly Pastor Jones has done us a favor by invigorating us by his decision to burn nearly 3000 copies Quran on September 11, 2013. Obviously he is not satisfied by the notoriety he garnered by burning one Qur'an last year.

As Muslims and citizens we honor the free speech guaranteed in our constitution. We have no intentions to criticize, condemn or oppose Pastor Terry Jones' freedom of expression. Instead, we will be donating blood and praying for goodness to permeate in our society.

We plan to follow Jesus Christ (pbuh), a revered prophet in Islam as well as Prophet Muhammad (pbuh) – that of mitigating the conflicts and nurturing good will for the common good of the society.

We hope, this event and the message will remind Muslims elsewhere in the world as well, that violence is not the way. Muslims, who react violently to senseless provocation, should realize that, violence causes more violence, and besmirches the name of the religion that we hold so dear. We believe that Prophet Muhammad was a mercy to the mankind, and we ought to practice what we believe and preach. We must not insult Islam by the negative reactions of a few.

We can only hope it will bring about a change in the attitude of the followers of Pastor Jones, and in the behavior of those Muslims who reacted violently the last time Pastor sought notoriety – We hope this small step towards a bridge to peaceful coexistence would propel us towards building a cohesive society.

Like most Americans a majority of Muslims quietly go about their own business, but it is time to speak up and take positive action instead of negative reaction. May this message of peace and goodwill reverberate and reach many shores.

Lastly, we appreciate the Citizens of Mulberry, Florida, Honorable Mayor George Hatch, City Commissioners, police and Fire Chiefs for handing this situation very well. This will add a ‘feather of peace’ in the City’s reputation. We hope Mulberry will be a catalyst in showing the way in handling conflict with dignity and peace.

We thank the Media for giving value to the work towards peace rather than conflict.


Thank you.


The people in Dallas are making an effort to understand and clean their own hearts first, when we are free from bias, it would be easy to share that with others. Islam teaches us in so many ways to "respect the otherness of others" and it is time we find simple practical ways of doing it.