Blasphemy: Does God want His rejectors to be Killed? Is He (God) so insecure of his majesty that he wants those who believe in him to kill those who insult him or his messenger and prophet?

Mumtaz Qadri was hanged in Pakistan on Monday, February 29, 2016. His crime was killing the governor of Punjab for whom he was working as a bodyguard. He took the life of the man he was appointed to protect because in his view the governor was guilty of being critical of Pakistan’s “Islamic” blasphemy laws.

In Qadri’s view, anyone who blasphemes the Prophet or supports those who do so deserves to be killed. This is not what was revealed to Qadri by the Law Giver, God or by His messenger. It is what he learned from his teachers. Qadri was true to what he was taught. He preferred death over living in a situation where his prophet was maligned and his religion ridiculed. Consequently, he paid the price of a misrepresented theology that the religious oligarchy in many Muslim societies has promoted for centuries unchallenged.

In reality, the blame lies with those who have promoted this distorted belief against the will of God and His messenger (s).

Unfortunately, the Muslim religious establishments have perpetuated a literal application of what they call blasphemy laws that were evolved and developed by Muslim schools of thought for a different time period over several centuries.

A number of Sunni and Shia scholars decree death to those who blaspheme the Prophet or Islam.

Hanbali jurisprudence views blasphemy as an offense distinct from, and more severe than apostasy. Death is mandatory in cases of blasphemy, for both Muslim men and women, and repentance is not accepted.

In the Hanafi School of thought, blasphemy was synonymous with apostasy. Repentance was acceptable, but for those who refuse to repent, death is the punishment if a blasphemer is a Muslim man, and if the blasphemer is a woman, she must be imprisoned with coercion till she repents and returns to Islam. If a non-Muslim commits blasphemy, his punishment was “tazir” (Punishment for offenses at the discretion of the judge: death, arrest, caning, etc.)

Malikis view blasphemy as an offense distinct from, and more severe than apostasy. Death is mandatory in cases of blasphemy for Muslim men, and repentance is not accepted. For women, death is not the punishment suggested, but she is arrested and punished until she repents and returns to Islam or dies in custody. A non-Muslim who commits blasphemy against Islam must be punished; however, the blasphemer can escape punishment by converting and becoming a devout Muslim.

According to Shafi’ school of thought, blasphemy is also a separate offense from apostasy, but the repentance of blasphemers is acceptable. If the blasphemer does not repent, the punishment is the death

Shia school of thought views blasphemy against Islam, the Prophet, or any of the Imams, to be punishable with death if the blasphemer is a Muslim. In case the blasphemer is a non-Muslim, he is given a chance to convert to Islam, or else killed.

But what is blasphemy? Based on the laws of various countries and religious decrees given by scholars, the definition includes the following.

Speaking ill of God, finding fault with Prophet Muhammad (SAW), insulting a prophet mentioned in the Quran or slandering a member of the family of the Prophet, claiming to be a prophet, and visually depicting the Prophet. But is there a word in Arabic that means blasphemy. The English translators of the Quran have no consensus on choosing an Arabic word equivalent to blasphemy in English.

For instance, Muhammad Asad and Yusuf Ali use blasphemy or its variations 18 and 23 times respectively in their Quran translation, mostly for the words Kufr and Makr to mean blasphemy, even though the word kafar and its derivatives appear 500 times in the Quran. (Example MA: 13:42, 14:46, 16:26, 16:112 … YA: 2:88, 2:102, 4:155, 5:17 …) Marmaduke Pickthall limits the translation of blasphemy to the Arabic “alhada”. (7:180)

Despite this ambiguity in the definition, however, all four schools of thoughts have used the following reasons to justify death to blasphemers.

Those who annoy God and His Messenger – God has deprived them of His mercy in this World and in the Hereafter, and has prepared for them a humiliating Punishment.- Quran 33:57

Truly, if the Hypocrites, and those in whose hearts is a disease, and those who stir up sedition in the City, desist not, We shall certainly stir thee up against them: Then will they not be able to stay in it as thy neighbors for any length of time: They shall have a curse on them: whenever they are found, they shall be seized and slain (without mercy). Quran 33:61

Ever thought the verses do not talk of the death penalty, yet scholars chose to conclude that the intent of the divine was to ask the believers to kill those who speak ill of God.

Several scholars also provide the following ahadith (sayings of the Prophet) from Sahih Bukhari, Sahih Muslim, and Sunan Abu Dawood and justify the killing of blasphemers.

The Prophet said, “Who is ready to kill Ka’b ibn al-Ashraf who has really hurt God and His Apostle?” Muhammad bin Maslama said, “O God’s Apostle! Do you like me to kill him?” He replied in the affirmative. So, Muhammad bin Maslama went to him (i.e. Ka’b) and said, “This person (i.e. the Prophet) has put us to the task and asked us for charity.” Ka’b replied, “By God, you will get tired of him.” Muhammad said to him, “We have followed him, so we dislike to leave him till we see the end of his affair.” Muhammad bin Maslama went on talking to him in this way till he got the chance to kill him. Narrated by Jabir bin ‘Abdullah Sahih al-Bukhari, 4:52:270,  

It has been narrated on the authority of Jabir that the Messenger of God said: Who will kill Ka’b b. Ashraf? He has maligned God, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of God, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). Sahih Muslim, 19:4436

Narrated Ali ibn AbuTalib: A Jewess used to abuse the Prophet and disparage him. A man strangled her till she died. The Apostle of God declared that no recompense was payable for her blood. Sunan Abu Dawood, 38:4349 

A thorough and closer look at the Quran and the life of the prophet provide clear evidence against the theology of death for those who blaspheme ..

Despite all these theological decrees, the number of actual prosecutions for blasphemy in the Muslim historical record is extremely infrequent. One of the "little known cases” was that of a Christian in the year 1293 CE who was accused of insulting Prophet Muhammad. It ended in an acquittal though it was followed by a protest against a decision led by the famed and jurist Ibn Taymiyya.

However, in Pakistan, where laws on blaspheme were introduced in the 1980s, over 1300 people have been accused of blasphemy from 1987 to 2014, (generally non-Muslim religious minorities), mostly for allegedly desecrating the Quran. Over 50 people accused of blasphemy have been murdered before their respective trials were over and prominent figures who opposed blasphemy laws (Salman Taseer, the former governor of Punjab, and Shahbaz Bhatti, the Federal Minister for Minorities) have been assassinated

A thorough and closer look at the Quran and the life of the prophet provide clear evidence against the theology of death for those who blaspheme. What is often implied in this theology is that God and His messenger allow deception and lies to get rid of those who blaspheme. It is unthinkable to attribute this understanding to God and His messenger. It is not only a lie, but a sin against God, especially when the Quran is very specific about speaking the truth in no ambiguous terms.

The Quran says:

“Revile not ye those whom they call upon besides God, lest they out of spite revile God in their ignorance. Thus We have made alluring to each people its own doings. In the end, will they return to their Lord, and We shall then tell them the truth of all that they did.” 6:108

“O ye who believe! Let not some men among you ridicule others: It may be that the (latter) are better than the (former): Nor let some women ridicule others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong”. 49:11

“Those who avoid the greater crimes and shameful deeds, and, when they are angry even then forgive;” 42:37

If blasphemy was punishable by death in Islam, then the Prophet would have been the first one to order the killing of hundreds of his foes who later became his closest companions. In our religious books, references are made to six incidents where the Prophet allegedly asked his companions to silence his opponents forever. A careful examination of all such incidents reveals that they are either concocted or far from the truth. With the exception of a very few earlier Arabs who accepted the Prophet as the Messenger of God, the majority of people of Makkah opposed him, humiliated him, cursed or blasphemed him or even tried to kill him, yet he preferred to practice forgiveness seeking the divine mercy for them. Even after being wounded severely in Taif, he refused to seek revenge.

The idea of blasphemy was justified by many medieval Muslim scholars on the basis of their understanding of Christian and Jewish texts...

The old woman who used to throw garbage on the Prophet was visited by him when he did not see her throwing it anymore to learn that she was not well. When Suhail bin Amr, a poet who composed poetry blaspheming the Prophet was taken as a prisoner of war after the battle of Badr, the Prophet asked his companions to show kindness to him. There are examples after examples to prove that the Prophet never resorted to violence against those who were showing utter disrespect to him or God.

Violence against anyone criticizing Islam, God or Prophet Muhammad is unacceptable as the divine teachings make it clear. Any punishment against so called blasphemy is a stab in the heart of Islam and a humiliation of the Prophet by those who claim to be his followers. Those who support the killing of people accused of blasphemy do no understand the spirit of Islam nor respect the Prophet who was sent as mercy humankind. No matter who they are, they must be challenged on the basis of the Quran and the teachings of the Prophet.

The idea of blasphemy was justified by many medieval Muslim scholars on the basis of their understanding of Christian and Jewish texts supporting laws against those who blaspheme and vilify their religions. Unfortunately, their argument is built on a position that is supported by a number of Muslim religious scholars all over the world that demand death for acts of apostasy and blasphemy, that were developed under the influence of corrupt despotic Muslim rulers who misused their power to twist religious scholarship to serve their political interests.

The word “blasphemy” came via Middle English blaspheme and Old French blasfemer and Later Latin blasphemer meaning “I injure.” Based on this definition, rulers used laws to victimize non-members or dissident members of the ruling elites or a cult. Countries that had a state religion used it often to serve the interests of the rulers.

In Judaism, the third book of Torah, Leviticus 24:16 states that those who speak blasphemy shall surely be put to death. The seven laws of Noah seen by Judaism as applicable to all of the humankind prohibit blasphemy. In Christian theology, the Gospel of Mark 3:29, describes blaspheming the holy spirit as unforgivable eternal sin. Thomas Aquinas considered blasphemy a major unforgivable sin, more serious than murder. The Book of Concord describes it the greatest sin ever committed. The Baptist Confession of Faith calls it a disgusting and detesting act. Catholic Church has specific prayers and devotions as Acts of Reparation for blasphemy against God and the Church was a crime punishable by death in much of the Christian world. In England, last blasphemy execution was that of an 18-year-old Thomas Aikenhead who was executed for the crime in 1697. He was prosecuted for denying the accuracy of the Old Testament and the legitimacy of Christ’s miracles.

The Quran and the authentic teachings of the Prophet describe the practice of showing irreverence to God and his messenger as acts of ignorance, deliberate provocation or hatred or rebellion. Yet the two sources of Islamic guidance never proposed punitive actions on the basis of theological dissent or religious differences or irreverence. Some Muslim jurists have, often misused the institution of ijtihad to serve the emotive interests of the people. The fatwa or religious decree issued by Khomeini proposing killing of Salman Rushdie was an opinion with no direct support from the book of divine guidance.

The Islamic Republic of Pakistan also has in its penal code laws that prohibit and punish blasphemy against Islam ranging from a fine to death. The Criminal courts often decide a case of blasphemy on the basis of public emotions and political interests rather than the divine writ. For instance, Pakistan’s Criminal Code 295 forbids damaging or defiling a place of worship or a sacred object, code 296A forbids outraging religious feelings, code 295 B forbids defiling the Quran, code 295 C forbids defaming the Prophet, Muhammad.

Defiling the Quran is punishable by imprisonment for life and defaming the Prophet Muhammad by death with or without a fine. None of these codes have any basis in the Quran or the authentic teachings of the Prophet.  It is a position that many scholars adopted under the influence of despotism that prevailed in the Muslim world for centuries and still prevails in many countries. This position has been challenged by many who have knowledge of the Quran and Sunna. But most of the time, their religious authority and opinions are suppressed by the rulers.

The tyranny of such religious scholars is so intense that those opposed to these laws are condemned as heretics punishable by death. Some of the scholars even encourage their followers to unleash terror against such people. Their arrogance has reached to a point that they do not want to listen to any argument based on the Quran and the teachings of the Prophet. Many religious and educational institutions of the Muslim world suffer from the tyranny of these scholars who justify their ignorance and arrogance on the basis of literature that emerged at a time, when Muslims had lost connection with the Quran and by and large was at the mercy of despotic rulers and their hired religious scholars.

Islam is not the monopoly of self-imposed scholars. It is a faith given to people for their well being and guidance without any interference from any authority other than God, the almighty. Those who assume the divine role in condemning people and deciding their life and death on the basis of their religious identity must at least be questioned for their opinions on the basis of the Quran and Sunna.

If Muslim religious scholars who support blasphemy laws are seriously concerned about the sensitivities of people with regards to their faith and its holy figures, then they should advocate common laws for every religion and religious community, emphasizing that respect must be shown to all religions and freedom of speech must not be seen as a license to hurt and provoke others.

When some people make fun of God and His messengers including Prophet Muhammad, it hurts and causes pain. As acknowledged by the Quran: “We do indeed know how your heart is distressed at what they say.”  Al-Hijr [15:97]

But God clearly advises:

“Repel evil with that which is best: We are well acquainted with the things they say.” Al-Mu’minun [23:96]

“Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!” Fussilat [41:34]

Does Islam Really Hate America?

By Dr. Aslam Abdullah

There are many millions who identify them as Americans. Nearly, 40 percent of them have been living in this country for centuries.  They were persecuted, forced to change their faith, brutalized and badly humiliated. Yet none of them spoke a language of hatred against America. They consider America their home.

Then there are millions who left their countries of birth and adopted the citizenship of the new country giving all they have for this country.

Yet there are people in this country, who have turned their sacrifice and commitment to America as a statement of hatred against America. In fact, these are the people who are showing hatred towards America.

The Republican front runner, Donald Trump, all of a sudden discovered that Islam hates America. He did not know about it when he partnered with several big Muslim businesses in the Middle East to make millions. He did not know this when he came in contact with Muslim consultants who were advising him how to do business in the Muslim world. He did not know this when Muslim Americans tipped the FBI and other law enforcement agencies about individuals who were planning to harm others. He did not know this when millions of them were brought here as slaves and stripped of their humanity. 

He discovered it only when he realized that speaking against Islam and Muslims would excite and incite the Republican base and elect him to be the nominee of the party. If he were not running for the highest office of the nation on the Republican ballot, he would still be making deals with Muslim businesses all over the world.

Does Islam really hate America and do Muslims seek the destruction of this nation.

Islam is a universal faith and it believes in the unity of humanity as the creator of the entire universe is God: and God alone. "VERILY, this community of yours is one single community, since I am the Sustainer of you all: worship, then, Me [alone]! Quran- 21:92

To hurt the creation of God physically, emotionally, socially or spiritually is considered an act against God. Islam demands from its adherents total respect of others, regardless of what they say about the faith. It admonishes Muslims not to speak ill of others, let alone show hatred towards them: "But do not revile those [beings] whom they invoke instead of God, lest they revile God out of spite, and in ignorance: for, goodly indeed have We made their own doings appear unto every community  In time, [however,] unto their Sustainer they must return: and then He will make them [truly] understand all that they were doing. (Quran: 6:108)

A universal religion that claims to seek the welfare of all has no place of hatred in its teachings. The moment a faith starts showing hatred to others, it loses its universality and it becomes a faith of we and them, we are described as the privileged and chosen one. Islam seeks the welfare of all. It does not tell its followers to discriminate against others on the basis of their faith or ideologies. It even does not seek the destruction of those who oppose it because it believes in the freedom of opinion and expression. "Verily, We have shown him the way:[and it rests with him to prove himself] either grateful or ungrateful. Quran- 76:3

If Muslims have neglected this message of unity and respect of human life, they are the ones responsible for it and not the faith. If they have divided them, into sects, they should be held accountable for that and not God, the source of divine teachings. The problem lies with those who divide God into a God of Christians, Muslims or Jews or Hindus. God does not have a denomination. He is the God of all. To say Islam hates America or Americans is to say God hates Americans and God does not hate any of His creation. May be Jerry Falwell or Franklin Graham or Pat Robertson and among Muslims Zawahiri or Baghdadi may have said in the past that God's curse is on America. But  God did not. Many of clerics from all religions have fallen into the trap of speaking on behalf of God in times of calamities as they define the occurrences of natural disasters in terms of the deviation of a nation or a group of people from the divine guidance. But God assures people that the day of reckoning would come once, each one of us would be revived again and each one of us would be shown his or her life sketch.
God is not in the business of cursing a region or land or even people. The Arabic word, La'an that many translators of the Quran have often used to mean a curse need to realize that it means depriving oneself of the benefit of the divine guidance on the basis of one's own deviation.
He certainly dislikes those who violate their covenant with him, but he does not hate them. He would not hate his own creation. He says that the day of judgment would be the day when each one of us would bear the consequences of what we do. Before that day, the judgment cannot be passed by mortal beings. Those who commit acts of violence or hatred in His name are not worthy of His name. They, in fact, use His name to serve their interests no matter what label they have.
Islam would not be a divine faith if it taught hatred against America or any other nation because all of us, regardless of our attitude towards Him came from Him and He cannot make us fight against each other. He is not running a mafia. He is the one who reminds Muslims clearly  Those who spread hatred in His name are satanic no matter what label they wear. Islam would not be a divine faith if it taught hatred against America or any other nation because all of us, regardless of our attitude towards Him came from Him and He cannot make us fight against each other. He reminded Muslims in particular in His divine book "For, [true] servants of the Most Gracious are [only] they who walk gently on the earth, and who, whenever the foolish address them, reply with [words of] peace; - 25:63
Hatred is not part of Islam. In fact, Islam even does not hate those who show hatred towards it including Donald Trump, who seems to be crossing all limits in his anti-Islam rhetoric.

Why is it important for me to Stand for Kuku?

Who cares for an individual? There are more than 7 billions of us all over the world. Who cares if anyone of us suffers from injustices? After all, one in every three adults would claim that she/he is suffering from one or the other kind of injustices. So what is new if a 76-year-old man living in Southern California and serving as a religious scholar in a small community of Riverside was removed from his position of director by a Board that allegedly was not representative of the community despite the fact that he had a written contract assuring him the protection of his status for life? Hundreds and thousands of people are fired every day. Their contracts are violated and their families are pushed into a state of panic. Who cares for them?
There is nothing new in this decision of the so-called board of an Islamic Center.  Dr. Mustapha Kuku is just a number in this long list of victims of injustices.
But it matters to me. And it should matter to everyone who claims that she/he cares for the divine words and the precedence of the messenger of God.
Islamic Centers are not businesses. They are not the personal property of the board if they are built with the resources of the community. They are institutions people establish to glorify the divine and learn about His guidance so that they can improve their living conditions and become better individuals. They are not the centers of the authority of people who act in an authoritarian manner to dominate the others. They are not the hub of political skirmishes based on a power play of various groups. They are the houses of Allah meant to serve the divine and live His words.
If Islamic Centers become dens of politics and centers of power-play based on the personal, political, ideological and cultural interests of people, then there is no difference between them and any other institution. An Islamic center without following Islamic principles in its style, philosophy, methodology, objectives, and functionality of work is not an Islamic. It can be called a cultural club at best. It has to follow the divine guidelines in all aspects of its dealings, otherwise, it has no relevance and no purpose to serve except being a place for people to gather to pretend that they are getting closer to God.
In the case of Mustapha Kutku, the Islamic Center of Riverside violated his contract, did not communicate him of their decision, terminated his services without consulting the community, humiliated in public and refused to pay his salary.
Remember, these are the centers from whose pulpits, the sermons are given regularly emphasizing on the dignity of labor. How many a time, the sermons were given asking people to pay the wages before the sweat of the labor is dried out? Yet, at the Islamic Center of Riverside, not only the divine mandate to honor a contract was violated, but the teachings of the Prophet were also violated.
So if God is ousted in dealing with one of the scholars who served the masjid for over 15 years and if the Prophet is neglected in this regard, then what is the relevance of the center to the community. The only perceivable purpose is to serve the egos of those who enjoy power politics.
For reasons of decency, it is better not to mention the real reasons for the decision of the so-called board. Because, if the real facts are brought to the people, the board members will lose all legitimacy to claim to be the good wishers of the Muslims.
The Muslim leadership of Southern California, in general, is timid. Even though it has known Dr. Kuku for at least 15 years, it has refused to stand for his rights saying that it is the internal matter of the Islamic Center. They must realize that it is not an internal matter of the organization. It is a matter that impacts the validity and authenticity of Islam. If Muslim leadership cannot stand for the divine teachings and principles of justice as taught by the Prophet, It better for us to stop claiming that we are serving the cause of justice.
It is for my commitment to the principles of justice and the teachings of Islam and ensuring the dignity of an Islamic institution, that I have to be concerned with what happened to Dr. Mustapha Kuku. It is for these reasons I stand for him. I have no personal relations with him. I am originally from India and he is from Sudan. We did not go to the same university. He is much older than me. We did not belong to the same masjid. We did not belong to the same school of thought. But I have known him as a decent individual. I have heard him speak on important issues of our times. I have seen his demeanor in different situations and he appears to be a person who has been consistent in his character. He is simple, not arrogant, very well articulated and very sincere to his faith and his community and his work.
I pray that the community in Riverside support him for his struggle and he is given back the rights that some people have usurped under the false assumption that they can control the destiny of people.
It is not only about Dr. Mustapha Kuku, but for the sanctity of Islamic centers and the validity of the Islamic leadership in pursuing the principles of justice.

Lessons Men and Men Dominated Muslim Institutions Can Learn from a woman built Masjid 

Masjid Ibrahim opened its prayer hall after four years-long waiting on January 29, 2016. It had existed since 1995 as a small facility for those who lived in its neighboring area in a single-family residence with a huge lot. It served a small number of people. In 2005, the person who had initiated it passed away, leaving behind seven children and his widow. It was a tough time for the family. They were struggling to pay huge medical bills and the IRS and insurance companies were after them. But the family was committed to keeping the masjid running. It was paying for all its expenses and utilities.
It was in this situation that the lady of the house, the mother of seven children and the widow of Syed Haseebulah thought of reconstructing the masjid and expanding the facility. She is a pharmacist and a real estate investor.  Her approach for reconstructing the masjid was unique. "If you are really committed to a project, rely on Allah and on your strength to carry it on." So, she embarked on rebuilding the masjid in 2011. It took four years and about three million dollars for the completion of the masjid. Sharaf Haseebullah spent her hard-earned money to rebuild the masjid. She did not compromise on the quality of the material and she remained committed to her project through thick and thin. She could have named it Sharaf Masjid and no one might have raised an eyebrow. But she named it Masjid Ibrahim (Abraham) after the patriarch of the three monotheistic faiths.
Now the masjid is fully functional and is and would be known as the first masjid in the USA and Europe built by a woman with all her earned money. It is really an irony that women who are often discouraged to visit masjid in general and who are often forced to pray in total seclusion in often poor physical conditions would take the lead in rebuilding a masjid without any fundraising efforts through Sharaf. Indeed, it is a bright moment for Muslim women and the community at large. Indeed, this is a unique moment in Muslim history. Women have built masajid in India, Morocco as well as in Medina even during the time of the Prophet. But they were influential women. Either they were the rulers or the wives of rulers or they came from a family of wealthy merchants. Sharaf born in Bihar, India, raised in Pakistan and migrated to this country in 1974 with her husband with not many resources. Yet she built a facility for all. Initially, she worked as a 4 dollar an hour worker. But in 40 years she built a fortune for herself through hard work and used it for the purpose of building a house of God.
There are a few lessons that this masjid offer to generally male-dominated Masajid all over the world. It is worth to notice them because what the Masjid plans to do is exactly what the Prophet offered during his time.
1. Do not underestimate the commitment of women to Islam. If they are given opportunities they can do wonders. Stop showing the harshness to them under a  male-dominated leadership, Acknowledge the fact that they are the greatest asset of the faith and the community.
2. If you are interested in serving the cause of Allah, be prepared to give your resources without seeking any reward from anyone.
3. Do not rely on people's donations. If you are serious about building a masjid or an institution, go ahead with your resources. If people give them money, accept it with gratitude, but do not ask for it. It is the house of Allah and it should be built on Taqwa, i.e., the ability to serve him on one's own free will and determination.
4. Do not turn masjid into a sectarian club. Open it for all. Do not promote a particular kind of ideology there. A masjid should not be labeled as African American or Pakistani or Arab masjid or a Tablighi or an Ikhwani Masjid. It is the House of Allah and Allah is not owned by a particular group. Let the people learn the two essentials of the faith, the Quran and the Sunnah.
5. Do not limit the masjid to Muslims only. Let people of other faiths come and seek the guidance of God in their own way provided they follow the rules of the facility
6. Let there be no walls for those who come to offer prayers in the masjid, men or women. Women stand behind because of specific reasons and men stand in front not to demonstrate their superiority. There should not be any partition to separate them because there was none at the time of the Prophet.
7. Offer separate facility in the masjid for women where those who want to offer a prayer separately can pray.
8. Do not have a partition in the prayer hall to prevent women from seeing the rituals of the prayer and listening to the speaker during sermons and lectures.
9. Let men and women come to the masjid from the same door.
10. Make sure that people are informed of the donations they offer to the Masjid. There should be absolute financial transparency.
11. Welcome everyone with open arm even if that person comes from a different theological tradition.
12. Let the masjid also serve the local community through programs that benefit them.
13. Develop working relations with other places of worship in the area and through them develop a program to support the local community.
14. Encourage people to develop a community rather than an audience or a crowd. Encourage them to learn about each other.
15 Focus on providing education more than preaching to the community. Let them learn the essentials.
16. Avoid keeping any literature other than the Quran and the authentic books of ahadith in the masjid.
17. Don't let the mosque administration act in a dictatorial manner. There is a difference between serving people and dictating them.
18..When you are building the masjid, make sure you put the best material and you do not compromise on quality.
19. Always be thankful to God for what he has given you for building his house.
20 Remain humble. Show your humility to yourself, to God and to others.



.

The Essence of Valentine

Some Muslims shun Valentine’s Day because they consider it a day that legitimizes promiscuity and still, others consider it a non-Muslim practice that is without much meaning.

Islam does not reject anything and everything because it is practiced by non-Muslims. The criterion in Islam is to focus on the usefulness of everything within the context of its moral boundaries and monotheistic traditions. Islam says that if you find anything in any practice that contradicts the above two principles, you should either make things right or convince people that what they are doing is harmful to them. Islam does not condemn people for what they believe, rather it helps them understand the reasons for giving an alternative perspective. Islam does not believe in saving your soul while letting others live in hell and in agony. Islam believes in the common good of all. If it is critical of an act it is because in its view the act might harm the individual doing it.

The idea behind valentine is not evil or bad. Although the history behind Saint Valentine is somewhat obscure it is generally believed that he was a Bishop in third-century Rome who was executed for standing up for his faith. Another popular belief about Saint Valentine is that he was persecuted because he used to marry couples, which was considered a crime.

The essence of Valentine’s Day promotes love, compassion, and devotion to God.

Can Muslims promote this day as a day of showing compassion and kindness to those who are neglected and downtrodden? Can they expressly make it a point to tell their loved ones how much they love them? Can a spouse express that his or her love is eternal and foundational? Can children and parents express their love for each other? Can neighbors and friends, exchange compassionate gestures? They can if they want to. So rather than indulging in the useless discussion that valentine day is haram (divinely forbidden) or halal (divinely permitted), why not make valentine a halal event by doing things that do not contradict Islam’s basic values of decency and dignity. After all, many pagan Arab traditions were adopted and retained by earlier Muslims by removing elements that contradicted Islam’s fundamental values.

Let this day be celebrated as a day that fosters love among family members and neighbors and people. Let this day be celebrated as a day to express one’s love and gratitude to God almighty. Now some Muslims would say that why to follow a non-Muslim practice. Islam calls for love all 365 days. Well, the fact is that by following the practice of a country that Muslims call their own, they would be showing their love and respect to its people but in a manner that does not contradict their values. Muslim, through bringing in their values can give a new meaning to this day.

Similarities between the two mighty messengers of God.

Jesus is the son of a virgin named Maryam (“Mary” in English), who is a role model for faithful women. He is a prophet filled with the Holy Spirit (Surat 2 Al-Baqarah, 87) and the messiah in both religions (but the Christians add that besides having a human nature, he would be God too, which the Quran clearly denies). Jesus is the “word of truth” (Surat 19 Maryam, 34). He, through God’s power and will, cures the blind and the leper, raises the dead to life and knows what you eat and what you store in your houses (Surat 3 'Ali `Imran, 49).

The seven billion-plus people in our world today, some 4.5 billion are the followers of Prophet Jesus and Prophet Muhammad. Here are some similarities between them. These are the values that define both of our communities. Of course, these are common to other faiths too, but the two might messengers of God devoted their lives for this. Circulate them at your will.

1. Neither Prophet Jesus nor Prophet Muhammad claimed divinity for them.
2. They both said that the message they were relaying to people was from God, almighty, omnipotent and Omnipresent.
3. They both said that human beings are essentially good.
4. They both said that through dedicating their life to God, they can reach the true potential of their existence.
5. They both said that God is merciful and loving and forgiving and compassionate.
6. They both said that life is sacred and it must be protected and respected.
7. They both said that justice is the essence of one's existence.
8. They both said take care of your neighbors and do not exploit others on the basis of your status.
9. They both worked tirelessly to end the bloodshed and bring peace to their communities.
10. They both preached that humanity is one and people are free to make their choices in life.
11. They both said that violence is not the norm of human society.
12. They both said that human beings can live in peace and harmony if they overcome their egos.
13. They both said that discrimination and prejudice on any basis is anti-divine because He is the creator of all.
14. They both said that human beings are the trustees of the divine resources created in the world. Those resources should be used to help human beings achieve their highest potential. And not to exploit others.
15. And they both sacrificed their lives, their comfort for the well beings of all. They both suffered persecution but never complained. They endured because their goal was to see humanity relate to each other in love and compassion.

How should we deal with San Bernardino Shooting?

Let us be clear about one thing. San Bernardino shooting is not an isolated incident. Some Muslim individuals and groups, in the past, have indulged in violent acts to terrorize people. There is no guarantee that such individuals and groups would not act in the future. The community of Muslims comprises some 1.6 billion or more people who speak different languages, come from different ethnic groups, live in different geographic zones and follow different sects with their own interpretation of the Quran and Islam. No two Muslim groups or sects have identical ideas. Moreover, there is no single authority that speaks on behalf of Islam and Muslims. So no one individual or group can speak on behalf of all Muslims or Islam and no single entity can control the behavior of all Muslims.
After all, if in a country like ours of some 320 million people, we cannot control the behavior of those who indulge in gun violence despite our commitment to law and order and a well-defined justice system, how can we guarantee that 1.6 billion Muslims with vast differences in their understanding of Islam would behave in a controlled manner.
For instance, if we use broader criteria to include incidents with at least four fatalities and injuries caused by gunfire, than in 2015 alone at least 355 such incidents took place. We cannot control the behavior of some 31 percent fellow Americans who have guns in their households.
So how should we deal with a situation like this because these acts of random violence are not likely to come to an end soon? We are not a united community and we cannot expect all of our organizations and groups to come together to develop a unified response. But we as average citizens can do a lot to help ourselves.
At each city level, we should try to identify our community members and help them develop a network of communication. This would help us identify how many of us are there in a particular locality and where do we live and what type of work we do. We do not need an elaborate organization to create this network. One or two individuals can volunteer to do that.
Once we have this information, through the internet or smartphones, we should create a group of the local community only. This forum is necessary to communicate with each other so that we can bring up any issue or incident that may be detrimental to all of us. For instance, if we find that a student from our community faced harassment in her or her school because of religious identity, we can bring it up to the group.
Once we have this information, we can inform the local authorities, including the police, the elected officials or the concerned agencies about it. They would most certainly take appropriate actions. If they fail to do that, we can always go to FBI civil rights unit or to the local media or other agencies to raise the issue.
Simultaneously, we should also try to become part of neighborhood watch groups. We should volunteer with local elementary and middle and high schools, We should volunteer with the local library, nonprofit groups, and city hall as well as police. They are always looking for volunteers.
Additionally, we should try to familiarize with our neighbors. We should introduce ourselves to them, invite them to our homes if we can, smile and say hello to them when we see them, and exchange gifts if can with them on our festivals.
We should also keep ourselves informed of the events taking place in our city. Through city-based newspapers, we should inform the community at large of some of our programs and activities that we organize for the people at large.
These are some of the things that we can do at the city level and we do not need any expertise to do such things. Initially, we would not be able to gather all who live in a city, but we can start with whatever families we can bring into the network.
Only, when we become part of our neighborhood, we will be able to change the perception of our community. Only then we would be able to help the average citizens overcome their fear about us. Only then we would be able to establish our trust. Otherwise, we would remain stranger in a land where our children and grandchildren are going to earn their livelihood and work. These are extraordinary times and extraordinary times require extraordinary steps to overcome the difficulties. We all are capable of doing all that is described above. Let us do it.