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Sunday, 15 September 2019

Narendra Modi’s Authoritarian Islamophobia Playbook

Tuesday, 20 August 2019

Two Muslim Reverts

One Friday in February, I met with Ero Behrić and Alen Hebilović — two erstwhile figures in Berlin’s Balkan party scene — in a Turkish cafe on Oranienstrasse, half an hour before cuma — Friday prayers — at the Bosnian mosque on Adelbertstrasse near Kotti.

They always have cuma (Friday prayer) at 2 p.m. at the mosque, convenient for those who missed the usual noontime prayers elsewhere in the city.

Ero and Alen are Bosnians who came to Berlin from Yugoslavia in the early 1990s. They threw themselves into the nightlife of Berlin with a vengeance, seeking to exorcise war traumas with large quantities of alcohol and Gypsy music, and were familiar faces in the Balkan party scene. And then, at a time when many people settle down and have families, they compensated for their extreme lifestyles by embracing Islam — the religion of their forefathers.

I knew Ero and Alen from when the Balkan wave was at its peak and both had whooped it up around the bars of Berlin in search of Gypsy music and good times. Ero was an old punk who had paraded his mohawk through the streets of suburban Zagreb at the end of the 1980s. Traumatized by his experiences while in military service in Kosovo in 1988 — he had “nightmares about flattening Albanians in his tank” — and lured by the mythos of Berlin, he came to this city in 1990, landing directly in Kreuzberg, on Oraniestrasse — “beng” — right into the cauldron.

“Berlin is the first city before Slavic Europe and there is a marked Slavic influence here,” says Ero. “And then you had Kreuzberg, with its Turkish population — this Islamic aspect. I felt immediately at home here. Actually, it’s similar to Yugoslavia in a way, to Bosnia, because you have this Slavic touch and this Islamic touch. Like what I grew up with.”

Alen Hebilović

Back then, Ero took various jobs at bars and restaurants around Berlin, waiting tables and eventually putting on parties, ultimately luring other ex-Yugoslavs like Alen, a Bosnian from Prijedor who had been interred by Serbs at the infamous Trnopolje concentration camp.

Alen made it to Germany in 1993, where he was stuck in a refugee camp in Brandenburg, took up photography and eventually escaped to Berlin, where a social worker friend gave him the key to his flat and a bit of cash.

In the 1990s, when the war was raging in Yugoslavia, Berlin teemed with Bosnian refugees (35,000, to be exact, in Berlin and Brandenburg). While the old Gastarbeiter Yugoslavs stuck to their hermetic bars, cafes and social clubs, the new arrivals — many of them young, intellectual and artistically inclined — hung around scene-bars where this or that ex-Yugoslav waited tables or worked behind the bar, promising discounted drinks.

Oxymoron was one such place, a bar in the Hackesche Höfe in Mitte, where Ero, together with Robert Soko, put on Balkan Beats parties, forerunners of the famous monthly parties presided over by Soko in Kreuzberg.

Ero says Balkan Beats was about “trumpets and getting drunk and puking. That’s what it came down to.” But in the beginning, the parties had high cultural aspirations.

“Back then the Balkan Beats parties were together with slide shows and some exhibits,” says Alen. “They weren’t just pure parties and about playing music. There was a program along with it.”

“Someone shows up and says, look, my wife sings and I play the accordion, can we do something?” says Ero. “I said, why not? The goal was to bring people together with the idea of building something up.”

Soko and Ero eventually had a falling out. Soko, taking the label “Balkan Beats” for himself, put on his Balkan parties at the Mudd club in Mitte and later at Lido with great success. Ero opened a restaurant called Nosh in Prenzlauerberg, where he put on his own Balkan parties, called Zigeunergeschäfte, where many glasses and chairs were broken and where one guest remembers there being frequent “dancing on the tables and under the tables.”

Alen became a regular figure around Kreuzberg, reveling and raising hell with the likes of Birol Ünel, the hard-drinking leading man of Fatih Akin’s “Head On” and regular Kreuzberg barfly, while taking photos of Kreuzberg gangsters.

“I had an extreme lifestyle,” says Alen. “Ero also. Every night you were carousing around, looking for kicks. Sometimes I didn’t go home for a week. And then you have to ask yourself: Where is all this leading you? One morning I woke up and decided now it’s time to stop.”

“That’s exactly how it was with me,” recalls Ero. “I remember I said to the boys, ‘I will never drink again.’ And they were all like, ‘Eh, what’s that?’ In my head, in my soul, it happened two years earlier. But I had to distance myself from other things. If you drink six gin and tonics and the next day you go to the mosque, it won’t mean anything to you. One thing had to come to an end before another thing could start. And then it came to pass. I can’t really put it into words.”

Alen remembers one particular scene: coming home drunk at 5 in the morning and running into old Turkish men who had just finished morning prayers at Mevlana mosque on Skalitzer Strasse around Kotti.

“I had to ask myself, ‘Who has the better quality life? Them or me?’ ” says Alen. “Of course, they were better off. I had great respect for the people who decided to live that way: to be clean. Reality is totally psychedelic also when you are clean. You can have fun on that trip as well. Alcohol steers you in another direction. Many things remain invisible to you because you are blinded.”

Alen looks at his watch.

“It’s time,” he says. “Time to pray.”

And the two troop off to Friday prayers down Oranienstrasse, scene of many a drunken night in a not-too-distant past.

>Featured image courtesy of Alen Hebilović.

The post Two Muslim Reverts appeared first on The Islamic Monthly.

from The Islamic Monthly https://ift.tt/33Kkt1T

Saturday, 1 June 2019

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So we get more outer-space adventure, more origin story material and more of what will make this 21st MCU movie different from the previous 20 MCU movies.

She is the one we did not see happen. Still, Brie Larson’s resume impresses. The actress has been playing on TV and movie sets since the age of 11. The one that some confuse with the Swedish Alicia Vikander (Tomb Raider) won an Oscar in 2016. She is the star of the very first film Marvel with a female lead. And soon, she will play a CIA agent in a series commissioned by Apple for its future platform. Series that she co-produces.

Unknown to the general public in 2016, this “girl next door” won the Academy Award for best actress for her poignant performance in “Room”, the true story of a woman sequestered with her child by a predator. She had preceded on the charts Cate Blanchett and Jennifer Lawrence, both already haloed of a statuette, but also Charlotte Rampling and Saoirse Ronan.

At the age of 26, at this Oscar night, where she appeared in a steamy blue-gauze dress, the auburn-haired actress gained access to the club of Hollywood’s hottest actresses.

With its classic and discreet beauty, this Californian from Sacramento has won the summit. She was seen in “21 Jump Street” with Channing Tatum, and in “Crazy Amy” by Judd Apatow. And against more prominent actresses such as Jennifer Lawrence, Gal Gadot or Scarlett Johansson, Brie Larson signed a seven-deal deal with Marvel.

Why she ? His long history with Disney can partly explain this choice, but also the fact that it does not embody an inaccessible perfection. A majority of girls can project themselves into their character of “Rocketman” who hears that she is not talented enough to succeed as men, before becoming the most powerful in the universe.

Rest a mystery. Brie Larson has spoken a lot as a key figure in the feminist Time’s Up movement. Strangely, as part of the promotion of “Rocketman”, she is reluctant to address this theme, which is nevertheless central in this blockbuster.

Certainly, in the genre, the distinguished competition has already passed by with his Wonder Woman of 2017, embodied by Gal Gadot. But it would be hard to see the Amazon warrior fighting in high heels, mini-skirt, strapless bustier and resting once again on a man to complete his mission, a female character leaving the beaten track and Hollywood rebutted. Moreover the scenario of this film was the work of three men …

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No action sequence is really striking and actress Brie Larson fails to make her character endearing. Spending his time displaying a mocking pout and a mocking air, his perpetually brave attitude undermines empathy and prevents the spectator from shuddering at the dangers and vicissitudes that the heroine faces. Too bad, because the footage offers very good things in the person including a red cat and a Nick Fury young and with both eyes (the film takes place in the 1990s). In this regard, if the rejuvenation of Samuel Jackson by digital technology is impressive, the illusion is only for his face. As soon as the actor moves or starts an action sequence, the stiffness of his gestures is obvious and reminds his true age. A detail but that shows that the digital has fortunately still its limits. As for Goose, the cat, we will not say more about his role to not “reveal”.

Already the 21st film for the stable Marvel Cinema launched 10 years ago, And pending the sequel to Avengers: infinity war (Rocketman, released April 24 home), this new opus is a suitable aperitif but struggling to hold to the body and to be truly invigorating. Let’s hope that following the adventures of the most powerful hero Marvel manages to raise the level and proves more tasty.

The post [WATCH]!!” Rocketman (2019) Full Reddit Movie Online Free HD ||123Movies appeared first on The Islamic Monthly.

from The Islamic Monthly http://bit.ly/2XmlxFt

Tuesday, 28 May 2019

Aladdin 2.0: Hollywood still isn’t serious about diversity

Last week, Disney Studios released a live-action version of its 1990s animated film, Aladdin. The live-action film has been mired in controversy even as the studio attempted to approach the remake with a kind of cultural sensitivity that the older version is infamous for lacking. These efforts include some seemingly progressive moves like actually casting a person of Arab descent as Aladdin (although where is Agrabah actually?). But there are also a series of missteps including spray tanning extras and having only one Black character with a real speaking role play a supernatural figure bringing up the trope of the magical negro. It is clear that despite the experts and community folks who were brought in to consult on the film, there were just some things, like the fact that Arabs come in all colors, that the studio just couldn’t let go of. There are already a stream of celebrations and critiques on the contents of the film but the questions I’m more interested in asking are why Aladdin, in the first place, especially on the heels of such boundary-breaking films like Coco and Black Panther? Why choose a film that really can’t be fixed as a means to ostensibly diversify your films and engage with new ethnic and religious communities? What might this choice by one studio say about Hollywood’s diversity efforts overall?

I, like every other Black person potentially on the planet, looked forward to Black Panther with anticipation. And save the opening Boko Haram scene, which I addressed elsewhere, Black Panther did not disappoint. Likewise, neither did Coco. I am Latina but not Mexican, and while the film failed to have any visible Afro-Mexicanx representation, as I anticipated, I fell in love with the intentional authenticity the film offered. And outside the imposition of a 20-minute Frozen preview, there were no White people—no random White friend making a cameo and no cultural acrobatics to make the story White-people friendly. Both Coco and Black Panther resonated with their respective ethnic communities not only because of who was in front of the camera, but also because of who was behind it. This was a theme in much of the talk around the films themselves that made them apparent heralds of a Hollywood that takes diversity seriously. Black Panther directors, writers, executive producer, costume designer, and other production staff were all Black people. And while Coco was not as all-Latinx-everything as Black Panther was Black, in addition to the all Latinx cast, the film director recruited Anthony Molina, a Mexican American, to be lead screenwriter and had the film’s staff visit Mexico several times to learn about the cultures the film intended to depict. This seems like it might be a trend at a major studio like Disney if recent news about Gina Rodriguez’s new series on a Cuban-American pre-teen is any indication.

>Flickr/Carlos

Then there’s Aladdin, released during Ramadan, of all times. The film is directed by Guy Ritchie, a White man, the writers room from all accounts had no Middle Eastern or Muslim writers, the film’s music was created by three White men and there is even a totally unnecessary White character in the film.

The difference here is striking. Disney did engage Arab American and American Muslim communities through community advisory boards, on which I briefly participated. But that engagement from my vantage point was more about damage control than the kind of intentional attempt to shift depictions of Black people and Mexicans that came with Black Panther and Coco (which is why I declined to participate further). Community advisories are all good and well but why not engage Arab American and American Muslim writers and directors like Darine Hotait, Nizar Wattad, and Suha Araf, or Sanaa Hamri, Sameer Gardezi, Aminah Bakeer Abdul-Jabbaar, Nia Malika Dixon, Qasim Basir and Nijla Mumin to create an original story or breathe new life into different regional tales, like the love story of Layla and Majnun or the epic of Antar al-Shaddad or the emperor and richest man in history, Mansa Musa?

Some might say that this is because Middle Eastern and Muslim communities are the new target of the American race scene, so negative or one-dimensional portrayals are not yet distasteful in polite company. Or that Hollywood just is not there yet with these communities, who are “new” to the motion picture scene. I don’t think that’s what’s at play here. Black Panther and Coco are great films but haven’t replaced the standard fare of Hollywood films that traffic in racial and ethnic stereotypes or absences. Also these communities aren’t new to motion pictures—Hollywood has been depicting Arab and/or Muslim characters since the early days of cinema. And if Hollywood is really committed to diversity, why weren’t the strategies deployed in Coco and Black Panther taken up in this instance?

I think the real issue is Hollywood’s diversity efforts themselves—they are half hearted, at best. While, Coco, Black Panther and, more recently, Crazy Rich Asians were major studio films, they weren’t easily greenlit, but took effort by creatives of color and the communities behind them to get made. And they still remain “one-offs.” We have no guarantees Hollywood will invest in more films like these. Meanwhile, I just saw the trailer for the sequel to a movie about White folks and their dogs, (Allah take the wheel!) which makes Aladdin, more than anything, another example of a Hollywood that talks a good game but has yet to prove it is really going to walk the walk.

Note: Featured image courtesy of Flickr/Trending Topics 2019.

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from The Islamic Monthly http://bit.ly/2JI9HCz

Friday, 24 May 2019

Muslim Mental Health: Fighting the Stigma through Awareness

May is nationally recognized as Mental Health Awareness Month in the United States. This year, mental health awareness month coincided with the holy month of Ramadan. While the importance of mental health has been paramount historically in Islam, there are many misconceptions amongst Muslims about mental health. Furthermore, there exists great stigma about addressing mental health needs in the Muslim population. As a Muslim clinical psychologist, I am deeply passionate about dispelling the myths about mental health that are widely rampant in the Muslim community. Below, I outline some of the common myths I have encountered anecdotally in conversations with clients and acquaintances.

Being depressed demonstrates a lack of faith in Allah (swt) and a lack of gratitude for the blessings bestowed on you.

There are many contributing factors for depression and other mental health issues, which include genetics, biochemical imbalances, and environmental influences. While weak faith may exacerbate already existing mental health issues, and lack of desire to engage in faith-based rituals may be a symptom of mental health issues, being diagnosed with a mental health disorder and seeking help does not indicate that one’s faith is shaky.

One should keep family matters safeguarded in the privacy of one’s home and thus should not seek the help of a therapist.

A therapist can provide an objective perspective that family members and friends may not be able to provide due to their inherent subjectivity. Struggling with issues independently does not demonstrate strength, but rather, vulnerability is a true demonstration of strength.

A therapist just listens to problems. What’s the point of that?

While there are many different theoretical orientations that a therapist might adopt, a well-trained therapist will utilize a variety of techniques and strategies to help the client resolve or manage his or her issue. Therapists also provide feedback, often in a constructive manner. Many therapists utilize a collaborative approach with a client and encourage use of homework and other strategies to help the individual better manage his or her mental health needs.

An Islamic scholar is better suited to help me with my mental health needs than a therapist.

Scholars and therapists can work together in helping a client with his or her problem. A scholar can help the individual with his or her spiritual needs while the therapist can help the individual with his or her mental health needs.

Islam and psychotherapy are mutually exclusive. There is no place for Islam within therapy.

There are therapists who practice religiously integrated psychology or Islamic psychology. In Islamically integrated psychology, the therapist incorporates religious traditions such as dhikr, prayer, and use of Quranic verses in treatment. In Islamic psychology, the features of the self according to the work of early Muslim scholars are in conflict and must be balanced.

Going to therapy must mean one is “crazy.”

Individuals with various presenting problems present to therapy. The problems can range in intensity from dealing with life transitions and stressors (i.e. transitioning to college or managing mild anxiety due to new parenthood) to chronic mental health issues, such as seeking help to manage bipolar disorder or severe depression.

My hope is that the aforementioned information was enlightening and clarifies common misconceptions that are held about mental health in the Muslim community. Surely with increased awareness, we can fight the stigmas that serve as barriers for seeking help.

>Featured image courtesy of Flickr/UmairUlhaque.

The post Muslim Mental Health: Fighting the Stigma through Awareness appeared first on The Islamic Monthly.

from The Islamic Monthly http://bit.ly/2JCPfTK

Wednesday, 15 May 2019

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from The Islamic Monthly http://bit.ly/2W2G1FP

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The post Full.4k|| watch Avengers Endgame online 2019 hd 123movie appeared first on The Islamic Monthly.

from The Islamic Monthly http://bit.ly/2LIjsCA

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At the age of 26, at this Oscar night, where she appeared in a steamy blue-gauze dress, the auburn-haired actress gained access to the club of Hollywood’s hottest actresses.

Why she ? His long history with Disney can partly explain this choice, but also the fact that it does not embody an inaccessible perfection. A majority of girls can project themselves into their character of “The Curse of La Llorona” who hears that she is not talented enough to succeed as men, before becoming the most powerful in the universe.

Already the 21st film for the stable Marvel Cinema launched 10 years ago, And pending the sequel to Avengers: infinity war (after, released April 24 home), this new opus is a suitable aperitif but struggling to hold to the body and to be truly invigorating. Let’s hope that following the adventures of the most powerful hero Marvel manages to raise the level and proves more tasty.

The post Official! Watch after (2019) Online Free Full megavideo123 appeared first on The Islamic Monthly.

from The Islamic Monthly http://bit.ly/2W1p5zL

Tuesday, 14 May 2019

The Insider Secrets for Hello World

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The post The Insider Secrets for Hello World appeared first on The Islamic Monthly.

from The Islamic Monthly http://bit.ly/2LIcU72

The Insider Secrets for Hello World

You will carry on to let it operate since you stop by this next report. Nothing might have assisted them longer. Yes, in the event that you should be doing Math.

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from The Islamic Monthly http://bit.ly/2VBT5Tl

Explanation Seminars and Classes

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Paraphrase important encouraging points which show up inside the essay. You only utilize the quote marks round the real phrases spoken. The dilemma with making use of a quotation is it is thought to become lazy treatment for stop an essay. Don’t utilize quotation marks within this situation. In these scenario, there is not going to be a requirement for a estimate tag. If you have to quote somebody or utilize a quotation for some of your article, setting the most acceptable quotes may show that you’re giving the proper credit where it’s due. When applying a quotation, ensure that you utilize a quotation that’s certainly provoking and says some thing substantial.

Writing can sometimes be incredibly irritating and time intensive.

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“do not require” could be the sentence’s subject.

The abstract does not need to stay practically any formal composition structure. Knowing the sort of essay expected may allow you to come up with the excellent format.

The post Explanation Seminars and Classes appeared first on The Islamic Monthly.

from The Islamic Monthly http://bit.ly/2Q4F0Yt

Describe Essay Topics

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For those individuals who have made the decision to be a writer, first point you got to understand is that nobody may enjoy what you write. For a standard 5 paragraph essay, you are going to require a minimum of three rationales, or components to your own reply. In the long run, the preceding section of the body supplies the help for the past motive you recorded within the opening. It provides the information that supports what is stated in the opening and in the first word of the section. The optimal / brilliantly essay writer manner may be to write. The method the short article presents is intentionally made to connect with any composition topic and in addition to be beneficial for everybody understanding just the best way to publish a terrific essay, that variety from middle school and considerable school pupils through college students and grownups Writing is frightening for a pile of studentsand guys and ladies in general. Creating abilities also comprise firm. Additionally, documents are written on several areas about the specialty Business as well as Corporate integrity. You really have to make sure that you run enough research to turn your composition impactful. Any less is too feeble along with the thesis will not have the ability to uphold itself.

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Monday, 22 April 2019

To Lose Weight in Ramadan, Start Here First

In the weeks leading up to Ramadan, I have been getting a plethora of private messages—on Instagram, Facebook, and even LinkedIn—from folks who were intrigued by my ketogenic experiment last Ramadan, and want my help to walk them through nutrition and fitness this Ramadan. Before I offer some key metrics for the lead up to Ramadan, I need to emphasize that ketosis is not an overnight phenomenon, and will take some time for the body to be primed to run on fats. That aside, systemic lifestyle change is best accomplished gradually, so making best use of these weeks before the holy month officially begins will be crucial to establish best practices. To that end, I would like to propose a few guidelines—some of which may at face value contradict my previous suggestions, but I assure you there’s a logic behind all this.

First, for those presently doing intermittent fasting, I would encourage a temporary hiatus to that habit. Yes, intermittent fasting is a fantastic way to deplete the body of glycogen and push it toward running on fats, but the body can get immune to the process if done too frequently, so deliberately not fasting in the weeks leading up to Ramadan will be the perfect way to keep the body confused come the official start of Ramadan. To make progress in fitness more broadly, it is imperative that the body remain challenged and not get too used to a given regimen. Weight lifters, for example, change their exercise regimens to prevent the body from getting immune to the same routine.

Instead of intermittent fasting, make it a point to eat a keto-friendly breakfast every morning. Aim for high fats, moderate protein and a big serving of non-starchy vegetables. A fantastic breakfast could be farm-fresh eggs prepared with grass-fed butter, or a serving of grass-fed beef (*not* industrial beef, grass-fed meat is far superior for health and for ecological footprint), atop raw or sautéed vegetables.
Liberally use pink Himalayan salt for added electrolytes, which rapidly deplete from the body in ketosis.
Breakfast is a great time to up your intake of collagen protein, which is essential for gut health, joint flexibility and skin elasticity. In my previous article, I encouraged opening your fast with collagen-rich bone broth for this very reason. Accordingly, I have a cup of homemade bone broth with my eggs for breakfast, but it would be just as efficacious to have a collagen peptide supplement, which is flavorless and can be easily blended into water or a cup of coffee.

Speaking of coffee, I encourage relying on Bulletproof coffee, a unique blend of black coffee, grass-fed butter and ketone-producing MCT oil, as a way of facilitating intermittent fasting. Even when not intermittent fasting, I continue to have a cup of Bulletproof coffee alongside my breakfast, both to raise my ketones and to increase my mental performance. While I find it delicious, some people don’t like the taste of Bulletproof coffee, which is fine. That said, you’re doing yourself a huge disservice putting milk of any kind in your coffee, as the sugars present in milk will spike your glucose levels. If you’re insistent on the taste of milk in your coffee, and you don’t find Bulletproof coffee palatable as a substitute, I would suggest replacing the milk with full-fat cream instead. This will promote the transition to fat adaptation and will keep you very satiated. Also consider adding some MCT oil (which is flavorless) to your coffee, or to your breakfast foods, to further ease the transition to ketosis. In fact, if there is one supplement you will need this Ramadan (particularly for suhur, which I outline in my previous article), it’s MCT oil; make sure to order some right away.

This aside, in these weeks leading up to Ramadan, it behooves you to stop dieting—as counter-intuitive as that sounds. Even if your goal is to lose body fat, eating at a caloric deficit in perpetuity will eventually slow down your metabolic rate—namely by down-regulating the hunger hormone leptin. Before we begin an entire month of primarily eating at a caloric deficit (unless you eat yourself into a stupor every single iftar, a problem you really need to reign in), we want our metabolic rate and hunger hormones functioning as optimally as possible. To reset metabolism and hormonal profiles, aim to deliberately eat more (healthy, keto-friendly foods, of course) over the next few weeks, particularly additional fats.

What constitutes caloric maintenance will depend on your activity level. Apps like MyFitnessPal can help you calculate your maintenance calories based on how active you presently are. This way, when fasting begins, your body will have a highly revved up metabolic rate to accommodate the dramatic reduction of food intake.

I’ll be resuming the ShaykhKeto persona this Ramadan and will be offering more materials for best practices through Instagram. May these guidelines prove helpful in your fitness journey, and in your spiritual one. Ameen.

To access the author’s previous article, visit A Ketogenic Ramadan Experiment.

>Feature image courtesy of Flickr/rippchenmitkraut66.

The post To Lose Weight in Ramadan, Start Here First appeared first on The Islamic Monthly.

from The Islamic Monthly http://bit.ly/2GD4vxb

Thursday, 28 February 2019

Alabama executes a Muslim and extinguishes religious rights

The execution on February 7 of a Muslim on Alabama’s death row raises a number of legal and cultural questions about the religious rights of those condemned to death. The case involved Domineque Ray, who converted to Islam in prison after being sentenced to death for slaying a 15-year-old girl in 1995. His case drew national attention because prison officials refused to allow his spiritual adviser, an imam, into the death chamber for the execution itself. Ray was given the choice—use the prison’s Christian chaplain or face execution alone.

When Ray realized that the prison was not going to allow his adviser to accompany him at death, he petitioned the U.S. District Court for the Middle District of Alabama for a stay of execution. The court denied his request and upheld the prison’s decision to refuse his adviser into the execution chamber, which Ray claimed violated the Religious Land Use and Institutionalized Person Act and the Establishment Clause of the First Amendment to the U.S. Constitution. Ray appealed the District Court verdict to the Eleventh Circuit Court of Appeals, which granted a stay on February 6 to resolve Ray’s religious claims.

The next day, however, the Supreme Court of the United States granted a last-minute application to allow the state to move forward with Ray’s execution. This decision did not speak to the merits of Ray’s religious claims, but instead was a finding that Ray had not met the relevant filing deadline. A bare majority of the court voted to let his execution move forward—such that the state would kill Ray that very evening. A four-member dissent, led by Justice Elena Kagan, expressed dismay since Ray acted within five days of learning that the prison refused to let his adviser accompany him in the death chamber. Justice Kagan chastised the majority for deciding the issue with little briefing and no argument, “just so the State can meet its preferred execution date.”

Quoting Court precedent, the dissent underscored the legal issue surrounding Ray’s Establishment Clause claim and argued that one religious denomination cannot be officially preferred over another: “But the State’s policy does just that. Under that policy, a Christian prisoner may have a minister of his own faith accompany him into the execution chamber to say his last rites. But if an inmate practices a different religion—whether Islam, Judaism, or any other–he may not die with a minister of his own faith by his side.”

Justice Kagan noted that the state failed to show how the prison’s policy is narrowly tailored to serve a compelling state interest. She questioned pointedly whether disallowing Ray’s adviser would result in a security risk, and noted that the State offered no evidence to show that its prohibition on outside advisers was necessary to achieve the prison’s interest in security. She asks, “Why couldn’t Ray’s imam receive whatever training in execution protocol the Christian Chaplain received? The State has no answer. Why wouldn’t it be sufficient for the imam to pledge, under penalty of contempt, that he will not interfere with the State’s ability to perform the execution? The State doesn’t say. … That is not enough to support a denominational preference.”

Of course, the Majority doesn’t argue against these points since it ruled only that Ray missed the relevant deadline for seeking relief. What then, one might wonder, was this ruling really about? As one lawyer with the Beckett Fund for Religious Liberty has claimed, the decision carried with it no discrimination toward Muslims since the same conservative justices had ruled in favor of religious liberty in other Muslim cases. So, despite criticism like a ThinkProgress article that described the decision as a “truly shocking attack on Muslims,” such criticism may miss the mark.

Since the Majority decision itself is quite short, it is hard to tell for sure what is motivating the Justices. The article above notes that some commentators think the decision has more to do with the Court’s frustration with anti-death penalty advocates who, in the view of many Conservatives, bring last-minute claims to try to postpone executions. Although this explanation might not be savory, it suggests a non-discriminatory rationale to send a message to death penalty activists and advocates, a warning against eleventh-hour strategies to derail executions. More ominously, the decision has been characterized as the work of a conservative majority, who “will stop at nothing to preserve the death penalty.” From this perspective, the decision has little to do with the fact that he is Muslim at all.

Given what we know about the case, it may be more prudent to think that a little of both may be going on. Without doubt, this case may be about antipathy toward last-minute antics by lawyers and advocacy groups, but it hardly means there is no religious bias guiding some in the judiciary. In fact, it is no stretch to imagine how disdain for such activists can hide disdain for Muslims. When this case is boiled down to its essence, a conservative group of Justices floundered on the opportunity to denounce religious discrimination and uphold religious rights. The Court instead let an arguable, if not bogus, timing issue reinforce a discriminatory prison policy; at worst it outright ignores Justice Kagan’s startling contention that “Ray has put forward a powerful claim that his religious rights will be violated at the moment the State puts him to death.”

While it may be more accurate to say that his religious rights were violated prior to execution, the point is clear—his religious claims should have been adjudicated first because they might have resulted in a different outcome that bears directly on the execution itself. The Court’s decision, then, despite its innocuous grounding in procedure, allowed Alabama to proceed with a killing whose optics suggest religious persecution more than protection of religious liberty.

>Featured image courtesy of Flickr/Thomas Hawk.

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Friday, 30 November 2018

Does Friendship Between Christians and Muslims Require Agreement?

By Kevin Singer and Chris Stackaruk

A 2016 op-ed from the Huff Post recently re-emerged after it was retweeted by a renowned sociologist at Rice University, Dr. Craig Considine, who has a robust 53,000+ Twitter followers. The piece — written by Ian Mevorach, who identifies himself as a theologian, spiritual leader, and activist — argues that “peacemaking Christians” should accept Muhammad as the “Spirit of Truth” whom Jesus speaks of in John 14-16, effectively transforming Muhammad from historical figure to ultimate prophet in Christian theology. He argues this to be a solution to Christian Islamophobia: “Changing our view of Muhammad—so that we recognize him as a true prophet rather than discredit him as a false prophet—would effectively inoculate Christians against Islamophobia and would help to establish a new paradigm of cooperative Christian-Muslim relations.”

Mevorach rightly notes that some of the most revered Christian theologians in the history of the Church, including John of Damascus, Thomas Aquinas, Dante, Nicholas of Cusa, and Martin Luther, would find Mevorach’s conclusions deeply troubling. Yet, he feels that his argument will “transform the way Christians and Muslims see and relate to each other.”

We co-direct an organization, Neighborly Faith, that equips evangelical Christians to be good neighbors to people of other faiths—especially Muslims. Over the last four years, we have built an expansive network of everyday evangelicals and their leaders across many churches, colleges and vocations with which we promote Christian friendship with Muslims. Putting the theological cogency of Mevorach’s argument aside, we can say with assurance that his argument would not “make peace between our communities” as he proposes. In fact, we believe it does the very opposite.

Mevorach injects urgency into his argument by noting that “the majority of Christians still maintain a fundamentally Islamophobic position on Muhammad,” and that “our planet simply cannot afford another century of misunderstanding and violence between these two communities.” Yet, the issue with his argument is that he correlates Christian opinions about Muhammed with their feelings about Muslims.

If we have learned anything during years of promoting real, on-the-ground engagement between Christians and Muslims it is that, (1) theological disagreement is not what causes conflict, and (2) theological agreement is not a viable means for reconciliation.

His arguments demand that Christians overturn centuries of belief, which will not be remotely compelling to the Christians he describes. Rather, an argument like this only makes Christian-Muslim friendship more out of reach for most Christians, who are not willing to sacrifice core tenets of their faith.

We have unfortunately seen this habit among many progressive thinkers in North America and Europe who, from the best of intentions, wish to be bridgebuilders and peacemakers. Mevorach and others like him contrive expedient solutions to “the problem of belief,” but never take into consideration whether the people who presumably need to change would find their arguments compelling. Unfortunately this is the case for Mevorach’s essay: His solution is laughably idealistic.

After attempting to make the connection between the New Testament’s “Spirit of Truth” and Muhammad, Mevorach argues that “it is absurd for us to continue to see Muhammad as a heretical Christian or false prophet given that Islam has lasted for nearly 1,400 years, has supported monumental cultural, spiritual, artistic, political, moral, and intellectual achievements, and has a tremendous and vibrant global following.” These features of Islam are impressive if one is curating a museum on human civilization. Yet, Christian belief does not factor historical or cultural achievements as a source for ultimate truth.

Like Mevorach, we want to see Christians who dislike or fear Muslims change their ways. We want to see them become peacemakers and faithful ambassadors, as Jesus commands in Matthew 5:9 and the apostle Paul in 2 Corinthians 5:20. But asking them to first accept highly provocative claims that undermine orthodox Christian teachings is not the way to do it. First, this is difficult. Second, it is not necessary.

The Bible does not teach fear of Muslims or hatred of Muhammad. Rather, it teaches love of one’s neighbors (Matthew 12:30-31). Did Jesus Predict Muhammad? It doesn’t matter.

It is not necessary to drastically alter the Christian tradition to build peace between Muslims. Rather, we simply need to teach it better.

Kevin Singer is co-director of Neighborly Faith and a PhD student in higher education at North Carolina State. Chris Stackaruk is co-director of Neighborly Faith and a PhD student in theology at St. Mikes College/University of Toronto.

Editor’s Note: Feature image courtesy of Flickr/Brennan Mercado.

The post Does Friendship Between Christians and Muslims Require Agreement? appeared first on The Islamic Monthly.

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Thursday, 29 November 2018

Thinking about Trump’s “Wall” through Pink Floyd’s

Prior to winning the 2016 presidential election, Donald Trump campaigned as a tough-on-immigration candidate who vowed to build a wall at the Mexican-American border. This was the pinnacle of promise made to his political fan base. At one campaign rally, he vilified Mexican-Americans and Mexican immigrants in one swoop: “When Mexico sends its people, they’re not sending their best. … They’re sending people that have lots of problems, and they’re bringing those problems with us. They’re bringing drugs. They’re bringing crime. They’re rapists.” Trump’s promise to build a wall added further insult by casting Mexicans as modern-day Mongols, as hordes of invaders breaching the Southern border to commit crimes, rape and pillage.

Trump’s commitment to wall-building necessarily invokes comparison to Pink Floyd’s “The Wall,” an enormously successful soundtrack released in 1979 and later a cult film released in 1982. Foreshadowing a character like Trump and his political rise, Pink Floyd’s critically acclaimed work offers a frame for considering the project of wall-building — both physically and in the mind — and the devastating consequences that can follow.

The story is about a young boy whose father was killed in World War II. The boy struggles with adolescence, undergoing illness and other traumas, and eventually survives to adulthood and becomes a successful musician, Pink. Along the way to his rising fame, he experiences increased mental illness, which becomes a pervasive theme in his adult life. At one point, he is thrown into a depression triggered by his wife’s infidelity, a downward spiral from which he never recovers.

The end of Pink’s career shows him in the position of political power, or at least fantasizing as such. His fantasy regime is a political machine that mirrors the tactics and appearances of the German Nazi Party. As the leader, he delights in the authority of being able to ostracize and oppress minorities. At one rally, he declares:

Are there any queers in the theater tonight?

Get them up against the wall

There’s one in the spotlight, he don’t look right.

Get him up against the wall

That one looks Jewish! And that one’s a coon!

Who let all of this riff-raff into the room?

There’s one smoking a joint! And another with spots!

If I had my way—

I’d have all of you shot!

From these xenophobic expressions, the mentally ill entertainer-turned-politician continues his decomposition into destructive violence. The film’s last scene shows small children in a war-torn city who are left to clean up the remains of what was once a riot or war. The image suggests itself as the destruction caused by the erection of walls. Although not having a father was a major hole in his life, Pink ended up causing innumerable children to experience the very same.

Pink and Trump’s story overlap in intriguing ways. Both begin their careers as popular entertainers, giving them a stage from which they launch a political career. Trump’s campaign and presidency displays sharp racial rhetoric and policies that are aimed against specific religious and racial groups. At rallies, Trump has asked pointed questions like, “Any Hispanics in the room?,” drawing supporting boos and hisses from the audience. There is also the thinking that informed the Muslim ban: “I would close up our borders until we figure out what’s going on,” echoing Pink’s own bewilderment: “Who let all of this riff-raff into the room?”

Beyond physical barriers, Pink Floyd’s work challenges the audience to incorporate wall-building within one’s thinking. The film portrays the traumatic events in Pink’s history as “bricks in the wall,” the very wall that alienates him from sanity. The wall represents more than just barriers that separate people, but also a path to self-loathing and uncontrollable rage, to being separated from one’s self. Pink’s journey begins as a boy who once tenderly cared for a dying rat, but later does not hesitate to destroy humanity.

>Flickr/Loco Steve

Although time will tell if Trump follows the character portrayed in the film, he has already shown a willingness to play brinksmanship politics. It may be only a matter of time before war coincides with his personal or political agenda. Pink Floyd’s “The Wall” displays a leader burdened by mental infirmities and narcissism, capable only of leading the country astray. As Pink’s rally showed, singling people out for their race, religion, or other qualities seemingly has no end—at some point everyone will be engulfed.

The overarching lesson of “The Wall” is that little good happens when repressive walls are built. When mental barriers are erected, estrangement from the other side can lead to disastrous consequences. “The Wall” anticipates a character like Trump and suggests that only harm can come from such an individual assuming power. Released decades ago, this work remains one of the top-selling albums of all time in the United States; in the Trump era, its message rings louder and clearer than ever.

Editor’s Note: Feature image courtesy of Flickr/Camera Eye Photography.

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Sunday, 15 September 2019

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Tuesday, 28 May 2019

Friday, 24 May 2019

Being depressed demonstrates a lack of faith in Allah (swt) and a lack of gratitude for the blessings bestowed on you.

One should keep family matters safeguarded in the privacy of one’s home and thus should not seek the help of a therapist.

A therapist just listens to problems. What’s the point of that?

An Islamic scholar is better suited to help me with my mental health needs than a therapist.

Islam and psychotherapy are mutually exclusive. There is no place for Islam within therapy.

Going to therapy must mean one is “crazy.”

Wednesday, 15 May 2019

Tuesday, 14 May 2019

That is possibly the most important area of the read me.

Retrieved from diagnostic tests online on september 8, 2010: webmd.

Writing can sometimes be incredibly irritating and time intensive.

“do not require” could be the sentence’s subject.

By following a same tips useful for textbooks, cite an internet site.

Folks have produced these printables for every event possible.

Monday, 22 April 2019

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