Most Precious, Beautiful, Kind, Loving, Merciful, and Gracious Lord; O God, our Precious Beloved Lord; Ruler of the Heavens and the Earth; Kind Guide to all those on Your Path:

Lord, the month of fasting has come to an end, and as You know, I cannot say that I will not feel happy. This year has been particularly difficult for me to complete. I have strained at the difficulty of having to wait for the long (and frequently hot) day to finish before I can finally eat and drink. Then, I strain at having very little time to eat and drink before I have to stop again.

I feel terrible for my straining this past month. You have been so Beautiful, so Kind, so Merciful, so Compassionate, so Wonderful to me for all these years...and I strain when I have to fast the day for only one month out of the year. I feel terrible, Lord, for it is clear that I am also not truly free.

I know that You understand that fasting is difficult, and that is why You have pledged to reward us for it. Nevertheless, I feel terrible for not having fasted with a huge smile on my face, with happiness that I am not eating and drinking for Your sake. Perhaps I ask too much of myself, but when it is for You, I think it is worth it.

So, my Beautiful Precious Lord, I ask that You look past my straining and accept the fasts that I tried so hard to faithfully fulfill . Please look past my weaknesses as a human being, my hypocrisy that I live each day, and accept my striving on your path. Please accept the fact that I did thirst and strain at having to fast, but that I tried to do it for You. Please accept my recitation of the Qur'an during the holy month of Ramadan. Please accept the cycles of prayer that I offered for You during this month. Please accept the night vigils that I tried to perform for Your sake.

Lord, please forgive my shortcomings during this month. Please forgive the many sins that I committed during Ramadan. Please forgive the mistakes that I made while I was trying to be good to You. Please look past all the ways I fall short of Your Way and accept me into Your Presence and Garden.

Lord, do not let the blessings of this month, which I took for granted, to pass by me when the days and nights of holiness are long gone. Please, do not take away all that Grace, and Mercy, and Beauty, and Kindness, and Graciousness once the calendar continues on. Please continue to show me that Most Beautiful Face that You have always shown me and continue to bless me for all my life, for all my time.

O God our Lord, I wish I had been better during this Ramadan. I wish I had fasted with a big smile on my face. I wish I had no feelings of dread as the month of Ramadan approached. I wish I jumped for joy when I found the month of fasting upon me.

I didn't.

Nevertheless, O Lord, I tried my best to fast because it was You who told me to do so. I did my best, my Lord, so please accept it from me.

O God my Lord, I love You. I may not show it in the best way, but I really do. I know You know this, but I like to say it anyway. And I know You love me, because if You didn't, You would not have given me life when I was dead. And so, my Lord, I will try my best to stay true to your path for all the days that I live.

My Precious Beloved Lord, the month of Ramadan is over, and I cannot say I won't be happy to have that cup of coffee when the sun is rising high into the sky. I cannot say I won't be happy to be able to play golf and drink coffee or diet soda at the same time. I cannot say I won't be happy to be able to eat before the sun sets. But, please, Lord, accept me with all my weakness, all my frailty, all my hypocrisy.

I am trying my best, O Lord, so please accept me. And I end with one of my most favorite passages of Your Most Holy Word:

Limitless in His glory is thy Lord, the Lord of Almightiness, [exalted] above anything that men may devise by way of definition! And peace be upon all His Message-bearers! And all praise is due to God alone, the Sustainer of all the worlds! (37:180-183)

In Your Most Holy Name do I say this, Amen.

I remember the day the news broke: two men, of Yemeni descent, were arrested in Amsterdam on suspicion that they were doing a "dry run" of a terrorist attack. Here is part of the news story from Fox News:

Two Men Arrested on Terror Suspicion on Flight From Chicago to Amsterdam

Two men from the Detroit area were arrested in Amsterdam on a flight arriving from Chicago, reportedly suspected of assessing the aviation system for a potential future terror attack.

The two men did not have prohibited items on them, a law enforcement official told Fox News, saying that although knives were found in their checked luggage, such checked items aren't prohibited. Law enforcement officials also found several non-functioning cell phones taped together, a phone taped to a Pepto Bismol bottle and a knife and box cutter in checked luggage connected with the men.

"Suspicious items were located in checked luggage associated with two passengers on United Flight 908 from Chicago O'Hare to Amsterdam," the Transportation Safety Administration said in a written statement. "The items were not deemed to be dangerous in and of themselves."

The local news here in Chicago was all abuzz about this possible "terror arrest."

Then, as the days passed, very little was known about this possible "terror dry run." I myself was wondering about these two men and what was the follow up. I mean, if this really was a "dry run" for a terrorist attack, that is very important to know.

It seems that this was probably a false alarm:

Two Men Arrested on United Flight on Terror Concerns Freed Without Charges

Dutch prosecutors have let go two Yemeni men who were initially detained over concerns of a possible terror "dry run," they said Wednesday.

Ahmed Mohamed Nasser al Soofi and Hezam al Murisi were arrested during a United Flight from Chicago to Amsterdam Monday. They were released without charges.

American law enforcement officials say their initial concerns about a possible terror "dry run" involving the two eased, in part because they have learned the men's abrupt change in flights resulted from them missing their original flight.

"These two passengers have not been charged with any crime in the United States and we caution you against jumping to any conclusions," said a statement issued by the Department of Homeland Security Tuesday afternoon.

Al Soofi began his trip in Birmingham, Alabama and al Murisi started from Memphis, Tennessee.

Airport screeners discovered al Soofi had several items in his checked luggage that raised concerns, including a cell phone taped to a Pepto-Bismol bottle, other cell phones, and watches wrapped in tape. Such items can be transported legally in checked baggage but authorities raised the possibility they may have been a "mock bomb."

The description of the items was passed to authorities in Amsterdam.

American authorities had initially become concerned when the two men changed their travel plans at O'Hare airport in Chicago Sunday night, while their luggage, with its "strange" contents, continued on the original set of flights bound for Sanaa, Yemen.

American officials say they now believe the two men did not know each other and both were re-booked by United after they missed their flight because of a gate change at O'Hare.

In its statement, DHS said the incident "illustrates how airport security protocols, law enforcement cooperation, and prompt international information sharing allows us to respond quickly to potential threats."

Friends and neighbors of al Soofi in Detroit and Tuscaloosa, Alabama said FBI agents had shown up early Monday to investigate the Yemeni's background.

The door of his apartment in Tuscaloosa appeared to have been forced open.

Both ABC NEWS and Fox News were responsible enough to post that the men were freed without charges, and I applaud them for it. Yet, the buzz about their release was hardly heard compared to that of their capture.

Now, do I blame authorities for doing what they did? Absolutely not. They acted responsibly, as they should have, given the circumstances. When people check their bags on a flight then abruptly change flight plans...it is suspicious. I mean, we are in a post-9/11 era.

Furthermore, I am grateful that the authorities, after learning the truth that the actions of these men had a perfectly good explanation, let them go, as they should have. I just wish more people would have known this, and this is why I am posting this news here.

I am ashamed to admit it, but for the first time in my life, I look to the end of Ramadan with no small amount of fondness. Not because I get a day off from work; not because it is a special time to commemorate with my family; not because it is a time to bring joy to my children. No. I look forward to the end of Ramadan because I can start to eat and - more importantly - drink during the day.
 
This year's fast has been really hard. The day is really long, and the weather is really hot. If I am busy at work, it does help to take my mind off the fact that I can't eat until 8 PM or so. Yet, even if I have a long day at work, almost always, I come home and just sit around waiting to eat. Then, when the fast is over, and I can eat and drink, I barely have enough time before I stand in the night vigil prayers. When those are finished, I go to bed and...I am fasting again. And if I get up and have a pre-dawn meal, even if it is just a drink of water, I frequently have a hard time falling back asleep. Then, when I do finally get to sleep, I have to wake up for work.
 
Yup, Ramadan this year has been really hard, and I am ashamed to say it.
 
I am not ashamed because I am afraid some "jihadi" in the mosque will come and kill me for being an "infidel." I am not ashamed because Islam demands that I fast with a smiling face or else. Rather, I am ashamed that I look forward to the end of a month of innumerable blessings because of my weakness and shortcomings as a human being.
 
Yes, I have go to without food and drink for up to 17 hours in the hot, summer days. Yes, there is barely enough time to eat and drink before I have to do it all over again. Yes, it is hard to give up those things to which I have become accustomed for 11 months out of the year. But, what I don't seem to fully grasp is the tremendous blessings and mercy of this month and how wishing for this month to finish is so short-sighted.
 
God has always shown me His Most Beautiful Face. Even in my darkest hour, He was there to comfort me through my pain and sorrow. Yet, during this month, God has shown me an even more beautiful face than that to which I am accustomed.
 
He has showered His grace, and mercy, and blessings without end. He has opened up the gates of Paradise and closed the gates of Hell. He has chained the Devil and his minions so that they cannot disturb us while we fast. For every step that we take in hunger and thirst for His sake, He brings us even closer to Him and takes us into His loving, soothing arms. And when we meet Him again, He will reserve a special place for those of us who fasted during our earthly lives. The grace and mercy of Ramadan is limitless, and I ashamed to want it to end so I can drink my coffee again at 10 AM.
 
In fact, God knows that fasting is hard to do: otherwise, He would not have said in the Sacred Hadith that "Fasting is for Me, and I will give the reward for it." The Prophet knew that fasting is hard, for he said that, "For the fasting person is two times of joy: when he breaks his fast and when he meets his Lord." The Qur'an acknowledges that fasting is difficult to do, for it says:
 
For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. (2:184)
 
Yet, whenever I think about how hard it is having to fast in August, then July, then June, I bow my head in shame, because, the Lord never gets tired from bestowing on me His gifts. He never bores from hearing me whine to Him about all the things I want in this life. He never turns His beautiful face away from me, even though I come to Him with the ugliness of my human hypocrisy. He never ceases to be the Precious Beloved, even though I am frequently an ungrateful sinner.
 
And this love, and grace, and mercy, and beauty is multiplied again, and again, and again, and again during the month of Ramadan. During each of its long, hot days, I bask and bathe in the warmth of His Love, and Grace, and Mercy, and Beauty. And I want it to go away? I wish for the days of Ramadan to go by as quickly as possible? I want the next month to come as soon as possible? All so I can eat and drink during the day?
 
What a miserable transaction!
 
That is why I am ashamed. But, it is what it is, and I am what I am: a weak servant in the Hands of a Merciful Lord. And all I ask is that He accepts all that I have done in this month for His sake. I ask that He accepts my fasts, despite the wishes in my heart that Ramadan would finish quickly. I ask that He accepts my prayers, with all the frowns on my face for how tired I am going to be the next day. I ask that He accepts me into His fold, despite my horrific ingratitude.
 
But most of all, I ask that He forgives me. I ask that He forgives me for not fasting with a gleaming face, because I am pleasing my Lord so much by fasting for His sake. I ask that He forgives me for not waiting with bated breath for the month of Ramadan to come, because He loves the fast so much. I ask that He forgives me for not being happy that Ramadan is in the summer, for a longer fast means a longer period of time in His service. I ask that He forgives me for wanting this month to end so quickly, just so that I can eat lunch with my colleagues and drink a diet coke during the company golf outing.
 
Lord, You are so Beautiful, and I am so weak. I admit my weakness to You, and all I can do is ask for Your Grace. You are everything, and I am nothing. Accept me despite who I am, and I will do my best to stay true to Your path. And that includes fasting in the long, hot, dog days of summer. I will try my best to keep a smiling face.

As the furor over the proposed mosque (that is not really a mosque) at Ground Zero (which is really not at Ground Zero) continues to rage, our enemies overseas are attempting to seize an opportunity to justify further attacks against our people. Reporting in the Wall Street Journal, Jonathan Weisman wrote:

Islamic radicals are seizing on protests against a planned Islamic community center near Manhattan's Ground Zero and anti-Muslim rhetoric elsewhere as a propaganda opportunity and are stepping up anti-U.S. chatter and threats on their websites.

One jihadist site vowed to conduct suicide bombings in Florida to avenge a threatened Koran burning, while others predicted an increase in terrorist recruits as a result of such actions.

"By Allah, the wars are heated and you Americans are the ones who...enflamed it," says one such posting. "By Allah you will be the first to taste its flames."

White House homeland security adviser John Brennan told reporters Friday that he had seen no evidence that the debate over the proposed Islamic center in Lower Manhattan, other mosque protests or the planned Koran burning had affected U.S. counterterrorism efforts.

Now, I absolutely agree with Jon Stewart: "We don't give a F*** about what they think..." I could care less about what the criminals who murder in the name of Islam think about this debate over the proposed Islamic community center in Manhattan.

Truly, we should worry more about damaging our principles that we hold so dear in America, principles for which scores of America's bravest men and women have died defending. If Muslims are prevented from building a mosque in Manhattan today, then other religious groups will be prevented from building their houses of worship tomorrow; then other citizens will be prevented from protesting against their government the next day; and before you know it, America will not be America anymore.

Yet, when I read Weisman's article, I could not help but say something to myself: "We don't need your 'defense.'"

The article continued:

Jarret Brachman, director of Cronus Global, a security consulting firm, and author of the book Global Jihadism, said al Qaeda and other groups have long used imagery from the wars in Iraq and Afghanistan to recruit new members. But the U.S. position has been that those wars are not against Islam and that the U.S. has Muslim allies in the fight.

Anti-Muslim rhetoric in the U.S is different, since jihadists can use Americans' words to make the case that the U.S. is indeed at war with Islam. The violent postings are not just on al Qaeda-linked websites but on prominent, mainstream Muslim chat forums, Mr. Brachman said. "We are handing al Qaeda a propaganda coup, an absolute propaganda coup," with the Islamic-center controversy, said Evan Kohlmann, an independent terrorism consultant at Flashpoint Partners who monitors jihadist websites.

One Jihadi, identifying himself as "Abu Dujanah," wrote:

"Now, I wish to bomb myself in this church as revenge for the sake of Allah's talk. And here I register my name here that I want to be an intended-martyr.

I say: we don't need you to "defend" our honor here in the United States.

Indeed, it is hurtful to see our neighbors come out against the building of a community center (that also happens to have a prayer room) near Ground Zero. It is hurtful to see people continuously attack our faith as violent and murderous, when the truth is completely different. It is horrifying to see innocent Muslims be attacked for no other reason than they are Muslim.

Yet, that does not mean that we welcome your death and destruction. It does not mean we want you to go and bomb yourself in a church and kill other innocent people. We don't want you to carry out suicide attacks in Florida because of what this woefully misguided pastor wants to do with the Qur'an. You are no friend of Muslims. You are not defenders of our faith, but rather, you are defamers of our faith, and we want nothing to do with you.

Our response here in America will be patience and good will. We are the true followers of the Qur'an, which says:

[But whatever they may say or do,] repel the evil [which they commit] with something that is bet­ter: We are fully aware of what they attribute [to Us]. (23:96)

We are true followers of the Qur'an, which says:

You shall most certainly be tried in your possessions and in your persons; and indeed you shall hear many hurtful things from those to whom revelation was granted before your time, as well as from those who have come to ascribe divinity to other beings beside God. But if you remain patient in adversity and conscious of Him - this, behold, is something to set one's heart upon. (3:186)

We are the true followers of the Qur'an, which says:

O You who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of any-one lead you into the sin of deviating from justice. Be just: this is closest to being God-conscious. And remain conscious of God: verily, God is aware of all that you do. (5:8)

We are the true followers of the Qur'an, which says:

And do not take any human being's life -[the life] which God has willed to be, sacred-otherwise than in [the pursuit of] justice. (17:33)

We never think that killing innocent people ever constitutes "the pursuit of justice." We never let the hatred of some people toward Islam move us to commit injustice. We never let the hatred of some people toward Islam move us to kill in cold blood and destroy innocent life. And anyone who does, betrays the spirit and letter of our faith.

We will continue to persevere and show our neighbors the truth about our faith. Much of this anti-Muslim hysteria is out of fear, and that fear is generated because of a lack of understanding about Islam. We will do things like what this Chicago-area non-profit plans to do: give out 50 free copies of the Qur'an for every one copy burned by the pastor in Florida.

That is the proper response: peace and goodness, not violence and murder. We don't need your "defense." No, we don't need anything from you at all.

This was posted on the Chicago Tribune's religion blog The Seeker.
 
Imagine an ad on a Chicago taxicab or bus that has a picture of a child. On top of the picture is this statement: "Victim of Priest Sexual Abuse", and below is a website: LeaveCatholicismSafely.com. When you visit this site, you realize that it has nothing to do with priest sexual abuse, but it is an attack site on Catholic Christianity.

How would Catholics feel about this? What would the Catholic Church say? I suspect that there would be a huge outcry against such an ad. Yet such an ad about Islam has hit the Chicago taxi cabs, and there has not been any peep of protest, from either Muslims or non-Muslims. Perhaps this is intentional, not wanting to give the group behind the ad - Stop the Islamicization of America - any attention at all.

Nevertheless, the ads are wholly disingenuous. They capitalize on a truly horrific crime, so-called "Honor Killings," to attack the religion of Islam by repeating the multiply-debunked myth that Islam calls for the murder of those who leave the faith. Islam does not endorse the death penalty for anyone who leaves its fold. Indeed, hundreds of Muslim scholars, thinkers, academics, and writers - among which I am honored to be counted - have affirmed this fact.

Honor killings are a truly repugnant stain on the human fabric, and they must be eradicated. And, sadly, many honor killings do occur in Muslim majority nations. Yet, as mentioned by the United Nations:

According to a 2002 report by the UN Special Rapporteur on Violence against Women, "honour killings" take place in Pakistan, Turkey, Jordan, Syria, Egypt, Lebanon, Iran, Yemen, Morocco and other Mediterranean and Gulf countries. It also occurs in countries such as Germany, France and the United Kingdom within immigrant communities. It is not only in Islamic countries or communities that this act of violence is prevalent. Brazil is cited as a case in point, where killing is justified to defend the honour of the husband in the case of a wife's adultery [29].

 

In addition, Human Rights Watch recently issued this statement:

The Indian government should urgently investigate and prosecute those responsible for the recent spurt in reported "honor" killings, Human Rights Watch said today. The government should also strengthen laws that protect against kinship, religion-based, and caste-based violence, and take appropriate action against local leaders who endorse or tolerate such crimes...

 

So, contrary to what SIOA intimates with these taxi ads, "honor killings" are a problem that cross ethnic and religious lines.

Nevertheless, It is astonishing that this ad uses the legitimate problem of "honor killings," against which I have been vocal, to try to attack Islam and create a wedge with which they can divide Americans on religious lines. Now, SIOA has the right to say whatever they want to say about Islam; they have the right to hate Islam outright. But, it is my hope and prayer that fellow Americans can see through this ad campaign and reject the messages of division and intolerance that they espouse.

It is one of the blessings of Ramadan in the summer that the day is long enough so that, even if I have a long day at work, I still have plenty of time to read the Qur'an. As I have been reading through the first half of the book, there are many verses that jumped out at me.

Yes, I passed by the infamous "Verse of the Sword," and I didn't even pay much attention to it. The verse did not make me want to go out and "slay the pagans," because I knew that the verse had a specific context and was not a general call to kill other people.

No. The two verses, among many others, that jumped out at me were these:

And if My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then respond unto Me, and believe in Me, so that they might follow the right way. (2:186)

Tell My servants that I - I alone - am truly forgiving, a true dispenser of grace. (15:49)

Their power was palpable as I put the letters together to from the words on the page.

The first one is particularly powerful: that God - in all His Majesty, Might, Power, and Strength - is close to us. He is right there when we need Him. He responds to us when we call upon Him.

It is a comforting thought, to know that my Precious Beloved Lord is right there beside me. It is tough navigating the life of this world, with all its temptations, strife, trials, and tribulation. It is tough seeing your faith and that which you hold so dear smeared, attacked, and maligned based on misinformation and untruths. It is tough seeing the suffering of so many people around the world - including suffering at the hands of those who claim to follow my faith - and many times feel powerless to help them.

Through this difficult world, however, I am comforted to know that God is near me, walking with me, and standing next to me.

I know that many will ask, "Where is God with all this suffering?" Indeed, it is a difficult question for anyone to answer, and the answer to this question has vexed many a believer (and non-believer) throughout history. All I can say is that the Lord has a wisdom, and I may not understand this wisdom.

And just so that I am clear: I say this having suffered a terrible tragedy myself.

The other powerful verse reassures the servant that his Lord is always open to forgiveness and grace. That the door of His mercy is always open, and all we have to do is walk right in. No matter what we do in our lives; no matter how much guile is in our hearts; no matter how much sin we have accumulated, our Lord is Oft-Forgiving,  Most Merciful. In fact, one of the biggest sins one can commit - in my mind - is thinking that our sins are bigger than God's soothing mercy.

In fact, in the Qur'an, Jacob tells his sons: "Do not despair from the soothing mercy of God..." (12:87). The Lord's undying love is always there for us, and one of its most glorious manifestations is His endless mercy and forgiveness. In fact, this month of fasting is one of the manifestations of God's love and mercy.

Indeed, it may seem a bit odd: we willingly deprive ourselves of food and drink during the long, hot daylight hours, and this is because of God's love? Yes.

In exchange for my forgoing food and drink, I am showered - as if in a rainstorm - with God's forgiveness, mercy, and grace. The Prophet Muhammad (pbuh) said:

Whoever fasts Ramadan with faith and seeking his reward from God will have his past sins forgiven.

So, as far as I am concerned, I will pass up the Starbucks in the morning for some of God's forgiveness and mercy. It is a tremendous return on my investment of hunger and thirst. And it is so comforting to know that my Precious Beloved, who loves me and is so forgiving to me, is so close to me. Kind of makes me smile.

The fast of Ramadan has been a part of my life for a very long time. It is a truly blessed time, when people get together, break their fast together, and worship and pray together. It is a month of spiritual renewal and spiritual re-birth. It is a month of physical cleansing, and a chance to break clean from the shackles of earthly life that can turn people away from the Face of the Precious Beloved.

Yes, Ramadan is all these things.

But, it is also a month during which many good things have happened to me. As far back as Field Day in Fifth Grade, I have had a "winning streak" of sorts during Ramadan. During said Field Day, I was fasting that day, and I won First Place in every single event. I still remember getting all those blue ribbons.

Later, during my Sophomore year in high school, a very important track meet happened to fall during Ramadan. I was on the varsity shot put team, and the pressure was on me to perform my best that day. Our team had always won this meet, and it was up to me to throw the shot at least 42 feet for our team to win. Despite my fasting, I threw it 42 feet, 6 inches.

My medical school interview was during Ramadan, and I had many things going against my being accepted. Nevertheless, I was accepted three months later. I took my Internal Medicine board exam during Ramadan, and I scored very highly on the test. So, I have only had good things associated with Ramadan, even if I am deprived of my precious cup of coffee in the  morning.

Thus, it was only natural that I thought last Wednesday's hospital golf outing would be a glowing success, seeing that it also fell during Ramadan. Sadly, however, it was not to be the case.

True, I have not had the chance to play a lot of golf this year. True, I have not been able to practice the lessons my golf instructor had taught me. True, I am a doctor and not a professional golfer. But, come on, this is Ramadan: miracles happen during this month.

No such miracles occurred on the golf course. From the very first tee shot (which skipped into the creek to the left), the outing was an unmitigated disaster. Most of my tee shots hooked to the right, and when I tried to compensate for it by aiming to the left, the golf ball would go straight and end up in the bushes/trees/rough/sand. My chips became chunks, with the golf ball going only a few feet in front of me. And don't ask me about my putting.The rules said that if I had not finished before 8 strokes, that I should put an "8″ on the score card and move on. I think I lost count of the number of snowmen I had.

One would think that, given the holiness of Ramadan, that my Precious Beloved's creation would help out...like the trees. Absolutely not. Whenever I would try to shoot through the trees or even next to the trees, they would either kick my golf ball down to the ground or make the ball ricochet to some far off place. It was as if they said to me, "No you didn't!"

"But," I would say in anguish, "this is Ramadan! We worship the same God!"

They were not sympathetic.

And, Oh my God, it was hot that day. I mean, I was riding in the golf cart! Still, I was very thirsty at the end of the day. Furthermore, I had to watch the person driving the "drink cart" drive right past me MULTIPLE times, all as my golf-mates were able to quench their thirsts. I would not even try to look at the "drink cart," so as I am not tempted to ask for a Diet Coke.

Yup, my Ramadan winning streak is over.  I guess this means that my golf game is so bad, that not even the month of Ramadan - with all its blessings, peace, love, mercy, and reward - is enough to fix it.

Good God.

As promised, this is the continuation of my previous post on whether Islam calls for the murder of "infidels," or those who are not Muslims. Now, I use the term "infidel" because that is what the criminals who act in Islam's name call all those who are not Muslim or even other Muslims who do not share their sick worldview. I, on the other hand, do not share the view that all non-Muslims are infidels. I can share this view at a later date.

Last time, we discussed how the principle of fighting in Islam is in self-defense, and we outlined the violent opposition on the part of the Meccan oligarchy to the message of the Prophet Muhammad (pubh). Now, let us discuss verse 9:5, the infamous "Verse of the Sword," directly. Given the discussion in the previous article, we can understand verse 9:5 - along with those similar to it - more completely. Indeed, the verse is very violent at first glance:

"...slay the pagans where you may come upon them, and take them captive, and besiege them, and lie in wait for them at every conceivable place" (9:5).

Yet, go back and start at the beginning - whilst knowing what we already know - and you will understand that this verse is not an open exhortation for violence against those who are not Muslim:

Verses 9:1-3 says:

"Disavowal by God and His Apostle [is herewith announced] unto those who ascribe divinity (i.e., pagans) to aught beside God, [and] with whom you [O believers] have made a covenant. [Announce unto them:] 'Go, then, [freely] about the earth for four months, but know that you can never elude God, and that, verily, God shall bring disgrace upon all who refuse to acknowledge the truth!' And a proclamation from God and His Apostle [is herewith made] unto all mankind on this day of the Greatest Pilgrimage: 'God disavows all who ascribe divinity to aught beside Him, and [so does] His Apostle. Hence, if you repent, it shall be for your own good; and if you turn away, then know that you can never elude God!' And unto those who are bent on denying the truth give thou [O Prophet] the tiding of grievous chastisement."

On the surface, these verses seem to contradict my contention that verse 9:5 is one of self-defense, don't they? I mean, the verses state that the treaty obligations of Muslims toward non-Muslims are null and void. Not so fast. According to the classical commentators Tabari, Baghawi, Zamakhshari, and Razi, this disavowal of treaty obligations was for treaties with those hostile tribes who deliberately broke their treaty obligations first. This interpretation is clearly correct when one reads the next verse:

"But excepted shall be, from among those who ascribe divinity to aught beside God, [people] with whom you [O believers] have made a covenant and who thereafter have in no wise failed to fulfill their obligations towards you, and neither have aided anyone against you: observe, then, your covenant with them until the end of the term agreed with them. Verily, God loves those who are conscious of Him ." (9:4)

Those pagan tribes that are not subject to the disavowal are those which have "not failed in their obligations towards you and neither have aided anyone against you," i.e., those that have not been hostile towards the Muslims. Those pagan tribes are not to be attacked because there is a treaty of peace with them. Now comes the "Verse of the Sword":

"And so, when the sacred months are over, slay those who ascribe divinity to aught beside God wherever you may come upon them, and take them captive, and besiege them, and lie in wait of them at every conceivable place. Yet if they repent, and take to prayer, and render the purifying dues, let them go their way: for, behold, God is Much-Forgiving, a Dispenser of Grace ." (9:5)

It is clear, therefore, that this verse is one of self-defense. The Muslims here are commanded to "slay the pagans" who are hostile towards them. It is not a carte blanche to "kill all infidels." This verse is specific to a specific time, and it is not understood by the overwhelming majority of Muslims to be a general call for murder against all those who are not Muslim.

By the way, it seems that the verse has a "convert or die" clause by saying "if they repent...", but Muhammad Asad has a nice explanation of this:

"Now the enemy's conversion to Islam - expressed in the words, 'if they repent, and take to prayer (lit., "establish prayer") and render the purifying dues (zakah)' - is no more than one, and by no means the only, way of their "desisting from hostility"; and the reference to it in verses 5 and 11 of this surah certainly does not imply an alternative of 'conversion or death,' as some unfriendly critics of Islam choose to assume."

Fighting is only in self-defense, and verse 9:5 is in keeping with this principle. This is further supported by the subsequent verses in the chapter:

"And if any of those who ascribe divinity to aught beside God (i.e., the pagans) seeks thy protection, grant him protection, so that he might [be able to] hear the word of God [from thee]; and thereupon convey him to a place where he can feel secure: this, because they [may be] people who [sin only because they] do not know [the truth]. " (9:6)

The commentator Razi believes the phrase "place where he can feel secure" denotes his homeland. As Muhammad Asad explains, this implies that he is free to accept or not accept the message of the Qur'an. If verse 9:5 is a open exhortation for the murder of all non-Muslims, then why would the Qur'an immediately tell the Muslims to grant a pagan protection to hear the word of God and then let him go to a place of safety?

Reading on the ninth chapter, one understands more fully that 9:5 is telling the Muslims to fight only against those who fight against them:

"How [else could it be]? Since, if they [who are hostile to you] were to overcome you, they would not respect any tie [with you,] nor any obligation to protect (you). They seek to please you with their mouths, the while their hearts remain averse [to you]; and most of them are iniquitous...But if they break their solemn pledges after having concluded a covenant and revile your religion, then fight against these achetypes of faithlessness who, behold, have no (regard for their own) pledges, so that they might desist [from aggression]. Would you, perchance, fail to fight against people who have broken their solemn pledges and have done all that they could to drive the Apostle away and have been the first to attack you? Do you hold them in awe? Nay, it is God alone of whom you ought to stand in awe if you are [truly] believers !" (9:8-13).

This is why verse 9:5 tells the Muslims to "slay the pagans!" These pagans attacked the Muslims first, and they showed relentless hostility towards the Muslims, as verses 9:8-13 further explain. Again, this is in keeping with the principle that fighting in Islam is for self-defense only. The same goes true for all the other verses in the Qur'an that tell the believers to "fight the unbelievers." Those unbelievers against whom the Qur'an commands to fight are those who are attacking the Muslims first. The Qur'an is quite clear: if non-Muslims do not show hostility towards the Muslims, then they are not to be harmed. Nay, they are to be treated with kindness and respect:

"As for such [of the unbelievers] as do not fight against you on account of [your] faith, and neither drive you from your homelands, God does not forbid you to show them kindness and to behave towards them full equity, for verily, God loves those who act equitably ." (60:8)

According to Zamakhshari, the expression "God does not forbid you" implies a positive exhortation. Moreover, remember the first verse revealed about fighting? I did not tell you why God has ordained armed conflict as a last resort in Islam...until now:

"Permission [to fight] is given to those against whom war is being wrongfully waged and, verily, God has indeed the power to succour them: those who have been driven from their homelands against all right for no other reason than their saying, 'Our Sustainer is God!' For, if God had not enabled people to defend themselves against one another, [all] monasteries, churches, synagogues, and mosques - in [all of] which God's name is abundantly extolled - would surely have been destroyed [before now] ." (22:39-40, emphasis added).

If non-Muslims are "worse than trash" in Islam, if Muslims are supposed to "kill all the infidels," then how could it be that the protection of churches and synagogues (along with mosques) are cited as the reason to fight? This can be when one realizes that the contention that Muslims are supposed to "kill all the infidels" is a farcical falsehood, which it is. Non-Muslims are not "worse than trash" in Islam, the Qur'an itself says so:

"Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians (author note: possibly the Mandaeans, the followers of John the Baptist) - All who believe in God and the Last Day and do righteous deeds - shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve." (2:62)

Are there Muslims, however, who believe that non-Muslims are "worse than trash"? Are there Muslims who cite verse 9:5 and others similar to it as justification of their acts of murder and terror? Are there Muslims who think killing innocent Westerners is "self-defense" and therefore sanctioned by Islam? Yes, yes, and yes. Does that mean that what they do is Islamic? NO! NO! NO! NO!

These Muslims defame Islam, defy both the letter and spirit of its law, and are an ugly aberration of the true way of the faith. Their sins - and horrific sins they are - can never be confused for the doctrines of Islam. Islam does not call for the murder of "infidels."

Now, I am frequently confronted by people who tell me, "But, Imam so-and-so says all non-Muslims are to be killed..." or "Shaykh such-and-such says that you must hate all non-Muslims..." or "Maulana whatchamacallhim said that jihad is 'holy war' against the infidel..."

Frankly, I could care less about what Imam so-and-so, or Shaykh such-and-such, or Maulana whatchamacallhim says. Their words are meaningless to me. I know what God says: I am not supposed to "kill all the infidels." It just can not be any clearer than that.

Time and again, over and over and over again, I either read or hear from people that Islam calls for the murder of "infidels," or all those who are not Muslim. This perception is so pervasive, so entrenched, and I really do not know from where it comes. Yes, there are Muslims who do believe this: 19 of them crashed three planes into the World Trade Center and Pentagon, killing nearly 3,000 of my innocent American brothers and sisters. But, I don't know from where they got this idea.

"It is the Qur'an, you idiot!!!" I am quite sure some of you just screamed that to your computer screen. Really? Where? I do not know of one verse which directs the believers to kill all "infidels." Yet, I am constantly reminded of the contrary, such as this verse:

"Now when you meet the unbelievers, smite their necks until you overcome them fully..." (47:4).

Or this one:

"O you who have attained to faith! Fight against those unbelievers who are near you and let them find you adamant, and know that God is with those who are conscious of Him" (9:123).

Or this one:

"O Prophet! Strive hard (lit., make "jihad") against the unbelievers and the hypocrites and be adamant with them... " (66:73).

Yet, perhaps the "poster child" of all the verses in the Qur'an which are cited as evidence that Islam calls for the murder of infidels is this one, the so-called "Verse of the Sword":

"Slay the pagans wherever you may come upon them, and take them captive, and besiege them, and lie in wait for them at every conceivable place..." (9:5).

Case closed? Wrong. These verses have a context, and when understood in their proper context, it will become quite clear that the verses cited above are not a carte blanche for Muslims to kill all non-Muslims.

Before I address specific verses, however, a few general principles of the Qur'an when it comes to fighting must be explained. Also, I rely almost exclusively upon Muhammad Asad's explanation of the Qur'an as my source material. Let us begin, then.

In the Qur'an, the principle of fighting is purely self-defensive. According to all available Traditions, the earliest verses revealed with regards to fighting are these:

"Permission [to fight] is given to those against whom war is being wrongfully waged and, verily, God has indeed the power to succour them; those who have been driven from their homelands against all right for no other reason than their saying, 'Our sustainer is God!'" (22:39-40).

Along with this verse is 2:190, which says:

"And fight in God's cause against those who wage war against you..."

Thus, it is quite clear that fighting is to be done in self-defense. Now, anyone can commit acts of terror and aggression and say, "it's in self-defense." In fact, that is precisely what Al Qaeda is doing: they claim by killing 3,000 people in New York City and Washington, D.C., they are "defending" the Muslim nation against "Zionist and Crusader" aggression against the Muslims. What sheer rubbish.

The Qur'an clearly states, in the remainder of 2:190 it says:

"...but do not commit aggression, for verily, God does not love aggressors."

"Committing aggression" includes killing innocent civilians in Tel Aviv, Beslan, New York, Baghdad, or wherever. Furthermore, when the enemy ceases its hostility, fighting must cease:

"...but if they desist, then all hostility shall cease, save against those who [willfully] do wrong" (2:193).

Another verse repeats this insistence that hostility must cease when the enemy stops its aggression against you:

"But if they [the enemy] incline to peace, incline thou to it as well, and place thy trust in God: verily, He alone is all-hearing, all-knowing! And should they seek but to deceive thee [by their show of peace] - behold, God is enough for thee! He it is who has strengthened thee with His succour, and by giving thee believing followers" (8:61-62).

Thus, even if the enemy is feigning a peaceful posture, the Muslims are still commanded to cease hostility and "place their trust in God." Thus, it is quite clear that fighting is in self-defense, and aggression is not allowed. Now, Muslims have waged wars of aggression in the past, for sure, and they even called them "jihad against the infidels" in order to justify their desire for territorial expansion. In fact, one of the most pertinent examples of this was the Ummayad Dynasty, which enacted a policy of "jihad" as perpetual warfare. But, such a policy is not Islamically correct, and as the collapse of the Ummayad Dynasty showed, not sustainable.

Still, the point of the matter is, the framework underlying fighting in Islam is self-defense, and all other verses which deal with fighting or call on the believers to "fight the unbelievers" must be understood in this framework. Yet, this begs the question: why are these verses even in the Qur'an at all? Why fight at all? What was the historical context of these verses of the Qur'an which tell the believers to "fight the unbelievers"? It was a very violent one.

From the very beginnings of his ministry, the Prophet Muhammad (pbuh) was opposed by his people. In fact, on the first day he openly called his people to Islam, his own uncle cursed him by saying, "May you perish!" And why? Because he called his people to abandon their worship of idols and worship instead the One God of Abraham. This was unacceptable, however, to the Meccan oligarchy.

At first, the Meccans simply ignored the Prophet's call. Yet, he would not relent, and Islam began to gain a growing, yet still small, number of followers. This began to alarm the Meccan oligarchy, because fundamentally, the message of Islam was a direct challenge to the status quo, one which greatly benefited those in power in Mecca. The Quraysh, the Prophet's main tribe, were the guardians of the Ka'ba, or the main shrine in Mecca. This shrine was originally built by Abraham and his son Ishmael for the worship of the One God. Over time, it was defiled by 360 pagan idols, gods worshiped as intermediaries between man and the Creator.

Prophet Abraham (pbuh) began the practice of an annual pilgrimage to this shrine, and the Arabs followed in this tradition. Quraysh, being guardians of the Ka'ba, would host the pilgrims, but also sell their goods to the pilgrims. In fact, they made rules that entrenched this economic monopoly. One of the prime examples of this is that pilgrims can only circumambulate the Ka'ba with clothes made by Quraysh. If they could not afford such clothes, they must circumambulate naked. Thus, the idolatrous system in Mecca had a direct economic benefit for the Meccan oligarchy. Moreover, their occupation as guardians of the Holy Shrine made their stature among the Arabs even more elevated.

The Prophet's message of "there is none worthy of worship except God" was a direct challenge to this power structure. If the Arabs abandon their worship of the pagan gods, the Quraysh's logic went, Quraysh's economic monopoly vanishes. Moreover, "there is none worthy of worship besides God" also challenged their non-chalant attitude toward the enormous injustice of Arab society in the Seventh Century. When someone pledges that there is none worthy of worship except God, they necessarily accept God's way of doing things and running their lives. Preventing injustice and having concern for the poor and less fortunate is an essential aspect of Islamic ethics, and this was a challenge the Meccan oligarchs were not willing to take up. Thus, they opposed the Prophet's message.

When ignoring the Prophet did not work, they began to actively oppose it. The Prophet, however, enjoyed the protection of his uncle Abu Talib and the clan of Bani Hashim, thus they could not harm him physically. There are some who claim that the only reason the Meccans opposed the Prophet was because he reviled their gods. This is not exactly true. Indeed, the Prophet did revile their gods. Yet, the Qur'an directed him to stop, when the pagans threatened to revile God in revenge:

"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" (6:108).

Thus, the Prophet stopped, but the Meccans did not stop their opposition. In fact, it only increased. Seeing that they could not harm the Prophet physically, they resorted to physical torture of anyone who converted to Islam. In fact, they killed two people, Sumaya and Yasser, when they refused to give up Islam. The situation became so bad that the Prophet sent away around 70 of his companions, including his own cousin Ja'afar ibn Abi Talib, to Abyssinia for asylum.

Even physical torture did not stop the flow of converts to Islam. Thus, the Meccans boycotted the Prophet, his clan Bani Hashim, and all those who followed Islam. The Meccan oligarchy prevented anyone from buying from or selling to anyone associated with the Prophet. They could not marry to or from Bani Hashim. They were banished to some mountain tracts just outside of Mecca, and there they stayed for three years. When the Sacred Months would come, during which all hostilities must cease, the Meccans would raise the prices of their goods to such an extent that the Muslims could not buy anything. Many Muslims, including the Prophet, went hungry, and his uncle Abu Talib and wife Khadija died as a result of this boycott.

After the boycott ended - and with his main source of support, Abu Talib, now dead - the persecution of the Prophet increased exponentially. Now, not just the elite of Mecca attacked the Prophet, but even young children hurled dust and insults at the Prophet. The Prophet soon realized that there was no hope left for the Meccans to accept his message, and he thus looked to the South, to the sister city of Ta'if, for aid and support. He was immediately rejected, and the leaders of Ta'if sent the street children after him to pelt his legs with stones, bloodying them severely. The situation was so dangerous for the Prophet that he could not return to Mecca except under the protection of Mut'im ibn 'Adi, one of Mecca's most powerful leaders, who pitied the Prophet.

When the Meccans learned of Mut'im's pact of protection, they came to him and asked, "Protector or follower?" He replied, "Only a protector." They said to him, "If you would have said 'follower,' we would have fought you." This to one of the most powerful men of Mecca, showing the deep enmity the Meccans had for the Prophet. When all hope was lost, an unexpected boost came from the North. The people of Yathrib, a city more than 250 miles away, had accepted Islam and now asked for the Prophet to come to them. He took an oath of allegiance from them, and he ordered his followers to emigrate to Yathrib, soon to be called Madinat-un-Nabi, or City of the Prophet. After the Prophet made sure all of his followers left Mecca safely, along with returning the property his enemies had entrusted to him (because of his impeccable honesty), the Prophet himself emigrated to Medina along with his trusted friend Abu Bakr.

Yet, the hostilities did not cease with the Prophet now expelled from Mecca. After he left, the Meccans seized all the property of the Muslims which was left behind in Mecca, including that of the Prophet, and enriched their caravans with it. This was a blatant act of war, and thus the Prophet raided the caravans of Quraysh to get their property back. This led to the first major battle between the Muslims and the Meccans, the Battle of Badr. The Meccans were handle defeated by the Muslims. This enraged the Meccans, and they returned less than two years later with a larger, more powerful army to crush the Muslims at foot of Mount Uhud.

At first, the Muslims easily defeated the Meccans, but when 50 archers disobeyed the direct order of the Prophet, the Meccans regrouped, and the Muslims were defeated. The Prophet himself was severely wounded in the ensuing chaos, and he was nearly killed. Yet, this small victory did not satisfy the Meccans. They returned once more with the largest army ever assembled in the history of the Arabs - 10,000 strong - composed of all the hostile tribes of the Arabian Peninsula. The pagans marched directly for Medina, seeking to wipe out Islam once and for all. This effort also did not succeed, and the pagan Arab army was sent back in defeat.

On top of the relentless attacks and hostility toward the Muslims from the direction of Mecca, many surrounding Arab and Bedouin tribes were also hostile to the Muslims, and they joined in the fight against the Prophet. In fact, these Arab tribes sought to assassinate the Prophet on many occasions. The hostility did not cease until the signing of the Treaty of Hudaybiyah in 628 C.E., and it was only after the Meccans broke the treaty (contrary to some modern accusations) that the Prophet finally marched on Mecca and conquered it in 630.

It was in this terribly hostile environment that the verses commanding the Muslims to "fight the unbelievers" were revealed. This was the historical context of verse 9:5 and others like it. Quite clearly, the verses are commanding the Muslims to defend themselves against the aggression of their enemies, and they are not commands for the Muslims to "kill all infidels." In the next article, we will discuss more fully the infamous "Verse of the Sword" and show that this verse is not a carte blanche for violence against all those who are not Muslim.

To be continued...

The anti-mosque hysteria that seems to be sweeping the nation is truly sad. It seems that some people believe that religious freedom should be defended...unless it applies to Muslims. In that case, it seems, some people believe Muslims should be denied such freedom. The anti-mosque hysteria has gotten to the point of the absurd in some cases. For example, about a dozen Christians in Connecticut recently protested outside a mosque:

BRIDGEPORT -- About a dozen right-wing Christians, carrying placards and yelling "Islam is a lie," angrily confronted worshippers outside a Fairfield Avenue mosque Friday.

"Jesus hates Muslims," they screamed at worshippers arriving at the Masjid An-Noor mosque to prepare for the holy week of Ramadan. One protester shoved a placard at a group of young children leaving the mosque. "Murderers," he shouted.

Police arrived on the scene to separate the groups, but said no arrests were made.

Flip Benham, of Dallas, Texas, organizer of the protest, was yelling at the worshipers with a bullhorn.

"This is a war in America and we are taking it to the mosques around the country," he said.

Mustafa Salahuddin, an Ansonia police officer and parishioner at the mosque, calmly watched the protesters from the mosque's parking area.

"This is unfortunate, but it's a free country," he commented on the protest. "But I believe Jesus would have been appalled by this. We revere Jesus the same way they do."

After about an hour the protesters packed up their placards and fliers into a couple of vans and drove off.

What I found most amusing - in the midst of the sadness of it all - is the claim that these people made: "Jesus hates Muslims." Really? How do they know? Did he tell them? If this be true, that would indeed be news, for, Muslims love Jesus. One cannot be a Muslim without belief in and reverence for Jesus Christ. He is mentioned more by name in the Quran than the Prophet Muhammad himself. There is an entire chapter of the Quran named after his mother the Virgin Mary.

The story of his birth is told twice in the Quran (3:42-47 and 19:16-33). In addition to the story of the birth, the Quran recounts how Jesus spoke in his infancy (3:46 and 19:29-33), healed the blind, those stricken with leprosy, and raised the dead back to life (5:110). The Quran even mentions that Jesus used to fashion birds out of clay and breathe life into them, all by the permission of God Almighty (3:49). In addition, the Quran recounts the story of what seems to be the Last Supper (5:112-116).

The Quran describes Jesus as being "honored in the world and the hereafter, and one of the intimates of God" (3:45) and "in the ranks of the righteous" (6:85). He is also described as "a word, from God, which God sent down to Mary, [and] a spirit from him" (4:171) and that Jesus was "strengthened with the Holy Spirit" (2:253, 5:110). Classical commentators have interpreted the "Holy Spirit" to mean either divine inspiration or the Angel Gabriel.

Why would Jesus hate Muslims when we Muslims love him so very much? Why would Jesus hate Muslims if we Muslims claim him as one of our own? Why would Jesus hate me as a Muslim when I wrote this poem in his and his mother's honor?

What was it like, when you stood there alone?
Praying in the East, on you His Light ever shone?

What was it like, when the angel came before thee?
Frightening you greatly, shattering your tranquility?

What was it like, when you were told the news?
That unto you was born the Messiah of the Jews.

Did you not know, that you were more than worthy?
That God chose you above all, that He favored you greatly?

Did you not know, that before you came to be,
The Lord already declared that magnificent were thee?

What was it like, when the Spirit was blown?
When our master was conceived, a miracle to be shown.

What was it like, as you left in fear?
Afraid of the slander that may be placed in the ear?

How did it feel, when the pangs came in earnest?
Did you feel deserted, that the Lord had no interest?

What did it sound like, when our master to you spoke?
How soothing was his voice, covering you like a cloak?

How sweet was the fruit that fell from the tree?
Did it comfort your mind, fill you with tranquility?

How sharp were the stares when, with him, you arrived?
Did their shock give you pain, that they would think you would connive?

How powerful was his voice, when he proclaimed the truth?
Were they amazed by his grace, as he shattered the lies of the uncouth?

O Blessed Mother, upon you I perpetually pray for peace.
And also upon your son, I pray blessings cover him as a fleece.

And if, O Blessed Soul, I get a chance to kiss your hand,
It would be the most honored place I could ever stand.

Clearly, these people have no idea what is in our scripture and our faith about Jesus Christ and the Blessed Virgin. Clearly, these people have no idea about Islam in general. Otherwise, they would not descend upon a mosque and yell at people going to worship the very same God upon Whom Jesus Christ called. I know that Jesus doesn't hate me, because, I love him so very much. And it was none other than my faith that made me, and all my other fellow Muslims, fall in love with him. If only these supposed followers of Christ knew this.

This post was published on the Seeker blog today.

On Wednesday August 11, Muslims the world over began the annual fast of the month of Ramadan, during which the Muslim faithful abstain from food, drink, and other sensual pleasures from dawn until dusk. What is particularly significant about this year's fast - and the fasts for the next decade or so - is that it is occurring in the dog days of summer, when the days are long and hot. It is definitely a challenge, and I ask God for the strength and fortitude to see this month through.
 
On the surface, it seems that the fast of Ramadan - especially during these hot months - is anti-thetical to concept of freedom. I am wilfully denying myself food and drink, even water, all day for no reason other than Islam said so. Many people may see this as a restriction of my personal freedom, even if it be self-inflicted. Yet, for me, the fast of Ramadan is actually quite liberating. It teaches me that when I fast, I am truly free.
 
A few years back, whenever Ramadan would start, I would be in a complete stupor from caffeine withdrawal. I remember being at the hospital at 10 AM and not being able to function because of profound sleepiness due to my not being able to drink coffee. I actually had to take a nap...at 10 AM! Reflecting upon that experience, I realized that I was not truly free. I was dependent upon caffeine to help me function. Subsequently, I would stop my caffeine intake several days before Ramadan would start so that I would not be in withdrawal during the month of fasting. Ramadan helped me become caffeine-free, and I was all the better for it.
 
The fast of Ramadan is also a golden opportunity for Muslims to quit smoking. That is because, in addition to food and drink, Muslims are not allowed to smoke during the day in Ramadan. There is no better time than Ramadan to teach Muslims that indeed, they can go all day without a cigarette and be alright. The sky will not fall if they give up the cigarette. If they can go without cigarettes all day, then surely they can continue their abstinence at night. Yet, almost without fail, as soon as the sun sets, I see smokers immediately light up a cigarette, sometimes even before they have a drink of water. This is not freedom.
 
This is a topic that is near and dear to my heart as a lung specialist. Every day in my practice, I see the devastation wrought upon countless people by their tobacco addiction. Thus, if I get the chance, I try to always give a Friday sermon about smoking cessation during Ramadan. If Muslims can only take advantage of the opportunity, the month of Ramadan can help them gain the freedom from nicotine addiction and terrible health effects that come with such an addiction. The same is true for someone who is consumed by hatred, or anger, or spite, or lust. The fasting believer must refrain from not just food and drink, but also bad behavior and character while fasting. The Prophet Muhammad once said, "Whoever did not give up lying and practising falsehood, God is in no need of his giving up food and water."
 
That is the true purpose of the fast of Ramadan: to free the believer from the shackles of earthly life and lift him or her toward their Lord in piety and devotion. The fast of Ramadan teaches the believer that the only thing to which they should be bound, the only thing to which they should be "addicted," the only thing upon which they should be dependent is God and He alone. And when one is bound to the Beloved, there is no greater freedom in this world.
 
Of course, if someone is sick, or is a pregnant or nursing mother, or must take medications to stay healthy, the fast of Ramadan does not apply. I routinely advise Muslim patients who have chronic conditions that must be treated that they should not fast. Yet, even these people can participate in the freedom that Ramadan brings: by feeding a poor person as a "ransom" for their not being able to fast. Thus, they can provide someone in need the freedom from want.
 
I won't lie: fasting in August is hard...really hard. Yet, it is wonderful experience. And it teaches me that when I follow God's commands - when I submit to His will - I am the most free I will ever be.

Now that the fast of Ramadan has started, it is time for me to re-kindle my relationship with God's Word. Muslims are encouraged to read the book of the Qur'an during the entire year, but most especially during Ramadan. I say this with a feeling of bittersweetness.

Sweet that I now, once again, delve into God's Word and reflect over His Majesty on the printed page. At the same time, however, I am sad that - in the chaos of daily life - I have let that relationship fall by the wayside. I should be reflecting over His Word every day, but, alas, I have not.

Yet, that is the purpose of Ramadan: to allow ourselves to re-charge our spirituality after a year's worth of rust and dust has built up. And it never ceases to amaze me how I can find so much time to do things when I am not concerned with eating and drinking; how much time there is to read the Qur'an and ponder over the Word of God when I am not busy stuffing my face full of food after coming home from work. It is one of the multitude of blessings of this month.

As I read through the first two chapters, this verse in particular stood out in my mind:

How can you be ungrateful (or deny God) when you were dead and He gave you life? Then He will cause you to die and bring you back to life again, and then unto Him you will be brought back. (2:28)

I have touched upon this verse multiple times, especially when it comes to talking about God's love. For this verse, perhaps above all others, points to the unending love of God for us. And as I mentioned in my last post, the fast of Ramadan is truly all about God's love.

Yet, still, it renders one speechless to think about the enormity of the Grace that God has shown us to give us life when we were dead. It is an enormous gift to be given life when we were nothing of note in this universe. It is an enormous blessing to be given life when we did nothing to God to warrant such a blessing.

Yet He gave us life anyway.

As a physician, I see every day the workings of the body's machinery in action, constantly in motion to keep us healthy. Every organ and enzyme system works non-stop to keep the body's chemistry in the tightest of ranges, so that we can be healthy. And it is God, in my belief, Who oversees these processes, and it is He who has originated these processes. All of this is the manifestation of His love for us.

Indeed, these processes can go awry, and it is through His grace that physicians like me have been given the honor and privilege to tend to the sick and help, through His power, make them feel better. There can be no greater honor for me than to be given someone's complete trust in order to help them feel better. I thank God for that, and I never take it for granted. All of this is the manifestation of His love for us.

The very air we breathe; the water we drink (from which I am prevented for a time); the food we consume; the strength of our legs to keep us moving; the sight and hearing we utilize: all of this is God's love for us. We are completely and totally enveloped in God's love each and every day. And I love and bask in that light, live for its warmth, indulge in its sweetness.

Thus, I understand God's question: "How can you be ungrateful when you were dead, and He gave you life?"

How can we use all of those gifts He bestowed upon us to disobey Him? How can we use the strength in our legs to walk towards those places He does not like? How can we use our sight and hearing to see and hear that which He does not like? How can we bask in the light of His love and then be ungrateful by not doing what He wants of us?

That is why I am fasting now: He has showered over me so much blessing and grace, that it is no big deal that I can't eat or drink until 7:58 PM tonight. It's no big deal if I am a little thirsty by the end of the day (I am rarely hungry during my Ramadan fast). It's no big deal if I can't have my cup of coffee during the day for the next month.

Now, of course, if I become sick or it will harm my health to fast, then I must not fast. But, thank God, I am OK, and so I am fasting. Indeed, I am grateful that I am able to fast, and I ask the Lord to bless me for it. Although it is indeed hard to fast these long days - I don't deny it - at the same time, it is an honor for me to do so.

My Lord loves me, and this is one way I can show Him that I love Him back.

On August 11, the month of Ramadan will start. On that day, and continuing until September 9, Muslims the world over will abstain from food, drink, sexual relations, and other sensual pleasures from 90 minutes before sunrise until sunset. And, I must admit, I am a little nervous because of the long, long, long days of August. This year, the fast will last from about 4:15 AM until 8 PM. Since the Islamic calendar, like the Jewish calendar, is a lunar one, the month of Ramadan moves earlier each year by about 11 days. Thus, it is not too long before we will have 17 hour fasts in the dreadful heat of the summer. In fact, Ramadan will be in the summer months for the next decade or more.

Those are real fasts.

And I fully admit that this dread I have is out of weakness: weakness to forgo food and drink for a portion of the day for the sake of the Precious Beloved. Yet, I do not hesitate to ask Him for everything I need in life, knowing that He will not fail to deliver. He won't be "weak in the knees" when I ask Him for so many things. That's why He is beautiful, and I am ugly.

That is why I need to stop and reflect about the essence of the fast: indeed, it is a spiritual - more than physical - exercise at increasing one's piety. Indeed, fasting is a way for those who are more fortunate to feel for those who are less fortunate, those who forgo food and drink, not by choice, but out of sheer poverty. Indeed, fasting teaches one patience and generosity. Yes, fasting is about all of those things. But, as I thought about it more, the act of fasting comes down to one thing: love. It is all about love.

I am sure that some of you who have been reading me for a while now are rolling their eyes. Oh, here he goes talking about love again. But, truly, it is my belief that the fundamental basis of the relationship between God and humanity is one of love, not fear. There are many who claim otherwise, but it is simply not true. Even though there is no verse in the Qur'an that says, "God loves you," I can tell by reading the Qur'an that love is gushing out of its pages.

We must all realize that God loves us...period. Because He loves us, then it is only right, proper, and honorable that we love God back. But, loving God is not simply an act of the tongue. Love is manifested in action. One cannot tell his spouse, "I love you," but abuse her both mentally and physically. What sort of love is that? How can someone claim she loves her spouse, but cheat on him at the same time? Love is not in words...love is in action.

That is why fasting is all about love. If we love God because He loved us first, then we should show God that love. And few things can embody that love for God than depriving ourselves of the things we love the most - food, drink, and sex - for sake of the Lord. Unlike all of the other acts of worship - prayer, alms, the pilgrimage - fasting is the only thing you cannot fake.

You can fake prayer: you can pray in front of other people so that they can say you pray. You can fake giving alms; you can fake going to Mecca. But you can't fake fasting. If you are not fasting, you will eat when no one else is looking. In fact, the true challenge of the fast is what to do when no one else is looking: when your hunger and thirst are at their peak, and no one will ever know if you cheated and took a sip of water, or a piece of candy, or a bite of food.

What do you do then? Do you cheat? Or, do you continue to fast when it is at its most difficult (assuming, of course, you are not sick, and it is not dangerous to your health. In that case, it is imperative not to fast).

That is how we can show our love for God: by fasting for His sake. That is why God says in a "Sacred Prophetic saying" that: "He has left his food, drink, and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it, and the reward of good deeds is multiplied ten times." (Bukhari)

When we fast, especially in the coming hot months of summer, we don't just "talk the talk," but we "walk the walk."

And the reward for fasting is so immense: God Himself will give the reward for fasting. God Himself, Who has infinity at His disposal, will reward us Himself for fasting. The hadith literature is full of the rewards of fasting. The month of Ramadan is the month of mercy and forgiveness. It is one of the many, many embodiments of God's love for us. There is so much opportunity for us to get closer to Him and shed our almost innumerable sins against Him by simply forgoing food and drink during the day.

It is really a small investment with an enormous and infinite return. And all because...God loved us first. What an awesome God we have.

It seems that there is a noticeable and palpable rise in opposition to the building of mosques across the country say Muslim scholars and civil rights advocates. Professor Akbar Ahmed, the Ibn Khaldun Chair of Islamic Studies at American University's School of International Service, has conducted research on mosques across the country and said, "Everywhere there's a mosque, there's a tension now."
 
"Mosques used to face opposition in the past, but it was usually couched in terms of opposition to parking or traffic," says Ibrahim Hooper, spokesman for the Council on American Islamic Relations. "But you know, it's only recently, I think, that people feel comfortable expressing their bigotry so openly."
 
Jim Zogby, head of the Arab American Institute, has also said: "There is very little counter-thrust in the public debate, and the result is, I think, Muslims are becoming increasingly concerned about their security in the country. This is a worrisome environment. Something's got to give."
 
Now, opposition to the building of mosques is nothing new. As long as I can remember, people have tried to stop mosques from being built in their communities. Many mosques in the Chicago area have faced objections based on zoning issues, or parking concerns, or traffic concerns. In fact, a Muslim group in the Chicago area is suing the Dupage County Board alleging discrimination. But now, it seems that the objections are not just about parking or traffic, but about Islam itself. Many people seem to be expressing their desire not to have Muslims in their midst.
 
In Tennessee, a Republican candidate for Congress, Lou Ann Zelenik, released a statement in response to plans for a mosque being built there. It said: "Until the American Muslim Community find it in their hearts to separate themselves from their evil, radical counterparts, to condemn those who want to destroy our civilization and will fight against them, we are not obligated to open our society to any of them." One man told a CNN affiliate: "In Islam, a mosque means 'We have conquered this country. And where are they? They're in the center of Tennessee. They're going to say, 'We have conquered Tennessee.'"
 
In California, some local residents of the Temecula Valley fear the mosque will become "a haven for Islamic extremists." A local pastor, Bill Rench, told the LA Times: "The Islamic foothold is not strong here, and we really don't want to see their influence spread. There is a concern with all the rumors you hear about sleeper cells and all that. Are we supposed to be complacent just because these people say it's a religion of peace? Many others have said the same thing."
 
Perhaps the most prominent anti-mosque protest is the one currently raging against the Muslim cultural center, which is proposed to be built a few blocks from Ground Zero. This campaign has even brought out the likes of Newt Gingrich and Sarah Palin. Gov. Palin has asked for Muslims to "refudiate" the building of a mosque near Ground Zero, and Newt Gingrich has cited the lack of freedom in Saudi Arabia as pretext for extending a lack of religious freedom here in the United States:
 
There should be no mosque near Ground Zero in New York so long as there are no churches or synagogues in Saudi Arabia.
 
This is truly amazing. We pride ourselves as being a beacon of freedom shining throughout the world. Now, the Former House Speaker is calling on America to be more like Saudi Arabia.
 
Huh?
 
It seems that much of this anti-mosque hysteria is fear of Muslims. Many people believe that, when these mosques are built, they will be centers of Islamic radicalism. This is based on ignorance on what Islam is and who Muslims are. In fact, a recent study of the content of Friday sermons was released by the Institute for Social Policy and Understanding, an American Muslim think tank. In the conclusion portion of the study, it says:
 
This research discussed the relative absence of politics from khutbas and how that when this subject does appear, it is coupled with moral conduct as opposed to governance or politics per se. In addition, the rest of the Muslim ummah does not usually get more than a wish-you-well ritualistic mention. Lastly, gender issues, considered by some to be a wedge issue among Muslims in the West, were invoked during khutbas, but only infrequently. Furthermore, how they were treated differed significantly depending upon the audience's social class and the khatib's personal qualities, including how he deals with Islamic texts. Overall, the khutbas mainly focus on the Muslims' practical life as it unfolds in the United States, seeking religious guidance toward refined conduct.
 
No radicalization of the Muslim congregation; no recruitment for "Islamic terror"; no calls for the destruction of America. The fact of the matter is, American mosques are part of the religious landscape of the country, and they should be as welcome to the community as a church, synagogue, temple, or any other house of worship. The calls on the part of some Americans to stop the building of mosques, based on false pretenses, ignorance, and fear, is not only unbecoming of what it means to be a good neighbor, but is unbecoming of what it means to be an American.
 

Thanks be to the Precious Beloved, this blog has received an award for being one of the Top Muslim Blogs for 2010 by Awarding The Web!

This is a tremendous honor for me, and it is nice to know that my work is being noticed and is having an impact. The blog was nominated by my readers, so thanks to all of you! I pray that my writing does good in His Name for as long as I am able to write.

Once again, this is a tremendous honor, and I thank the Precious Beloved and all of you for all your support.

God bless you all.