It is obvious that most Muslims across the world find the actions of the so-called “Islamic State” abhorrent; from condemnation in the US and UK, to satire in the Middle East, there is no point in elaborating my own personal opposition to them. However, while they may denigrate the name of the religion, and spitting on the declaration of faith they sewed into their flag, I will not give them the power to define my faith in relation to them. So, I am not ISIS, let me tell you who I am.
As ISIS appears to be gaining ground in Iraq, there seems to be a lack of a grand strategy coming out of the White House. The low hum of drone warfare, as opposed to coordinated decisive victories like in Irbil, creates a greater potential for feeding ISIS' propaganda machine. The United States must think more comprehensively than a military intervention.
Hussein Rashid, a professor at Hofstra University and an Islamic scholar, said these debates have been raging within the Muslim community, who are fragmented on what should be eaten. Other issues include whether stunning an animal before death is halal and the age-old debate on whether it’s okay to eat meat slaughtered by Jews and Christians.
Quoting Islam’s holiest text to make that point was smart, said Hussein Rashid, a religion scholar at Hofstra University in New York. “ISIS violates every single tenet of this verse, so Barfi shows them to be ignorant,” he said.
“By using the Quran as the basis for debate he also demonstrates that ISIS does not actually base themselves in Muslim traditions, but in the language of hatred and rage.”
Likewise, Barfi’s use of the phrase “debate with calm preachings” rings a particular note in Islam, Muslim scholars said.
It recalls earlier eras in Muslim history, when caliphs sometimes settled disagreements between Muslims, Christians and Jews through debates, not violence. That point is key, since ISIS presents itself as the true reincarnation of early caliphs.
“They fought wars, but warfare and slaughter were not the things to strive for,” Rashid said. “Training swords was easy, but training minds was hard. You proved your quality through debate.”
Moral and ethical questions often surround death, dying and the afterlife — questions Hussein Rashid will explore in a Muslim context.
Rashid, who teaches a course at Hofstra University called “Life, Death, and Immortality,” will give a lecture at 2 p.m. today in the Hall of Philosophy titled “Embracing Death to Live Life.” Week Nine’s Interfaith Lecture theme is “From Here to Hereafter: Facing Death with Hope and Courage.”
Rashid will examine the moral and ethical considerations surrounding death, dying and the afterlife. He will also explore what particular visions of the Muslim afterlife look like. Some such issues include quality of life, assisted living and end-of-life considerations, such as assisted suicide.
Hussein Rashid said death has power because people don’t understand it. Certain Muslim traditions, though, try to give death meaning.
Rashid discussed these traditions and the three stages of death — life before death, death and life after death — in his 2 p.m. Interfaith Lecture Thursday at the Hall of Philosophy, “Embracing Death to Live Life.” Week Nine’s Interfaith Lecture theme is “From Here to Hereafter: Facing Death with Hope and Courage.”
“To say we are living and then we are dead is too simple an equation,” Rashid said. “The way we perceive death deeply informs the way we live, and the way that we live deeply informs the way that we imagine what happens during and after death.”
As one author expressed, avoiding thinking about death does not confer immortality. Religious traditions bring a distinctive perspective to the end of the life cycle and the inevitability of death. Recognizing mortality, often terrifying at first, can provide ultimate meaning for living when faced with acceptance and preparation. In this week we will face destiny with practicality, inspiration, and perhaps joy.
Following my previous post on putting the Aga Khan’s speech at Brown in a historical context, I want to spend some time on his discussion of technology and human interaction. Rather than speaking only to the Nizari Ismaili community, or to concerns that affect only Nizari Ismailis, he is addressing a larger human concern. If, as the Qur’an states, the Prophet Muhammad was sent as a mercy to all mankind, than it is only logical that his descendants and the inheritors of his spiritual authority should continue to speak and work for the betterment of humanity, not just the segment that agrees with them.
Recently, the Aga Khan gave a speech at Brown University. As the head of a community of Muslims spread throughout the world, a community to which I belong, the speech needs some reflection. As the Imam, or Divinely appointed head of the community, it would be a mistake to read his comments as a concern for the moment.
Hussein