Prior to my conversion to Islam, I lived my life as a Jew. Although my family was not traditional, I learned Judaism from traditional Jews. I went to an Orthodox Jewish synagogue and an Orthodox Jewish school. I lived, and continue to live, in a Jewish community in the United States where there is little diversity. And considering how much Judaism was involved in my life, I did not have any non-Jewish friends. […] I paid special attention to Islam, for I knew it was a religion not much different than Judaism. We share many similar prophets (peace be upon them all), morals, values, and most importantly, we worship the same God — Allah. Although I knew much about Islam and knew it was a peaceful religion, I cannot say I did not have stereotypes. I was lucky because I knew many Muslims online […].
I decided to look deeper into the faith. By doing so I discovered flaws in my own religion. According to the Old Testament, the great Prophet Aaron committed the worse sin possible. Due to pressure put upon him by the people while waiting for Moses to return with the Torah from Mount Sinai, he built an idol.
How could a great prophet possibly commit one of the three sins that are so great that one should prefer death before committing them? In the Quran, Moses comes down and sees the Jews worshiping the Golden Calf. At first, he thinks it is the creation of Aaron and is angry at him; later he finds it was other Hebrews who had created this idol. […]
Another astonishing factor that led me to Islam is the scientific truth written in the Quran. The Quran mentions the human embryonic development long before it was discovered by science.
“And certainly We created man of an extract of clay, Then We made him a small seed in a firm resting-place, Then We made the seed a clot, then We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow into another creation, so blessed be Allah, the best of the creators.” (Quran 23:12-14)
The Quran also mentions how mountains are formed and talks about the layers of the atmosphere! These are just a few of so many scientific discoveries mentioned in the Quran 1400 years before discovered by science.
Here is one of the key factors that led me to explore my heart to find the truth of life. In Arabic, the word Islam comes from Salama which means "to submit"; "purity" and "peace" come from the same root. The person submits to the One, the Merciful, and the Most Beneficent Allah; whereas other religions are named after people: Judaism comes from the tribe of Judea, Christianity from Jesus Christ, etc. Islam is a word derived from a verb; anyone who submits to Allah and believes in all the prophets is a true Muslim. Many of the great prophets mentioned in the Old Testament lived prior to Judaism and Judea; they submitted to God, and therefore they were all Muslims. […]
Considering my situation of being very young and living in an all-Jewish area, it would be difficult to have my beliefs accepted. My parents and relatives are very respectful, but I am unsure how they would react if it is their own son who reverts to Islam. So for now, I am unable to live out an Islamic life to the fullest, but thanks to Allah, I am able to pray five times a day, I am able to study Islam online, and at least I am openly able to believe in one God and express those feelings. […]
The most important thing is to improve the person I am. I try to avoid my friends who do drugs, watch porn, drink alcohol, and steal. It is not always easy to avoid close friends, but I try my best for the sake of Allah. And I hope over time my personality will meet what Allah wishes to see from us all.
When studying Quran, my advice to you is to read it for yourself. Looking at biased websites, you are not able to see the full content of a verse. […]
Through this whole experience, I have discovered that I did not find Islam, I re-embraced Islam; nor did I convert, I reverted; and on my ride from darkness to light, it has only made me a stronger, more spiritual, and a better human being. May Allah guide us all to the truth that I was led. […]
By Musa Caplan
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Two Muslim boys in Switzerland have declined, on religious grounds, to handshake with their female teachers. The school district says Swiss custom should override religion and is now threatening to fine the parents of the boys $5,000 if the boys continue to refuse to comply.
Some years ago, I worked with a male Muslim intern who refused to shake my hand for religious reasons. The experience challenged me to think more deeply about tolerance and diversity, and I think the lessons I learned are worth sharing.
In the summer of 2010, as Director of the Islam and Civil Society Project at the Witherspoon Institute in Princeton, NJ, I hired my first Muslim intern, a young man named Muhammad. I was eager to move beyond studying Islam from a distance and to develop the project into an opportunity for Muslim and non-Muslim Americans to collaborate together as partners on issues of shared concern.
I was impressed by Muhammad’s resume, which included a rigorous education at an excellent college that left him just as prepared to attend graduate school in Islamic studies or medical school (he has since done both). We had never met in person, as the internship had been arranged via e-mail. But on paper, he sure seemed like a rising star.
The first thing that happened when he arrived in Princeton to start his internship was that he refused to shake my hand. The shock was my initial response. I tried to hide how stunned I was, but it was difficult. He was absolutely gracious in declining. I felt angry when he refused to shake my hand just because I am female, but it was hard to be angry at someone who was so kind. It wasn’t even clear to me what or who the object of my confused anger was. He explained that it was due to his religious beliefs that he does not shake women’s hands. Was I, who had hired this intern to help with religious freedom work, going to reject his freedom to follow his religious beliefs?
I suppressed how baffled and worried I felt. I moved right along as if nothing had happened. I welcomed him to the Witherspoon Institute and began introducing him to the work we would be doing that summer. But inside, my head and heart were spinning.
I have zero patience—I mean zero—for misogyny. I’ve had boys in Yemen throw stones at me and another woman. I’ve been treated like a dangerous toxic substance by a Catholic priest who seemed to wish desperately that women just didn’t exist. “Misogyny” is a word I don’t use lightly, but there are times when it is the appropriate descriptor of some men’s attitudes. I could not help but wonder: was misogyny what I was experiencing? What I would be in all summer long?
Yet, because I recognized that I did not understand why this young man refused to shake my hand, I did not jump to conclusions. Instead, I took a “wait-and-see” approach. He was an American. A kid from the Jersey shore. His refusal was religious, not cultural. I realized that I knew almost nothing about this young man. Who was I to judge him? Moreover, I badly needed an assistant at work and had prepared a mighty long to-do list for him. I knew we needed to work together in a spirit of collaboration to get through the busy summer ahead. An antagonistic relationship seemed like it would only get in the way. I swallowed my fears and acted as nothing had happened.
But something had happened: my assumptions about my own tolerance had been jolted with a radical challenge. Was I tolerant enough and sufficiently appreciative of diversity—particularly of religious diversity—to live and let live, even if it made me feel slighted?
That summer with Muhammed, along with subsequent collaboration at the Witherspoon Institute with Orthodox Jewish men who did not shake women’s hands, taught me many lessons.
Lesson one: I was reminded concretely of something I knew abstractly: namely, that Muslims are diverse. This young man was from a particular interpretive school of Shia Islam with which I was not very familiar. In over twenty years of academic studies and professional work related to Islam, I had never met a Muslim who, for religious reasons, would not shake a woman’s hand. Well, here was one. And then I met Orthodox Jewish men who would not shake my hand. And here too I was reminded: Jews are diverse. Moreover, for religious reasons, some Muslim women and some Orthodox Jewish women do not shake men’s hands. Issues of modesty, chastity, and ritual purity can involve both men and women; this is not just an issue of male attitudes toward women.
Lesson two: the reasons some religious men do not have social physical contact with women outside of their direct families should not always be reduced to misogyny. Where there is actual misogyny, it is something to be taken seriously. But painting all males with a broad brush is neither fair nor accurate. Men should be given the opportunity to speak for themselves, to explain their own thoughts, intentions, and consciences.
Lesson three: refusal to have physical contact with women is not necessarily equivalent to a refusal to recognize that women have professional abilities. This intern had absolutely no problem having a woman as his boss that summer. He was eager to assist me, and he always listened attentively to directions I gave him. He consistently did an excellent job carrying out the tasks I assigned to him.
Lesson four: refusal to have physical contact with women is not necessarily equivalent to a refusal to recognize that women have intellectual abilities. That summer, starting from that very first day, this intern and I had fantastic discussions about some of the greatest minds in Muslim intellectual history. He asked me lots of questions about my dissertation and treated me as a person from whom he thought he might learn something. He gave me brilliant reading recommendations in modern Islamic theology, all of them profound and challenging sources. He never treated me as if he thought I was stupid. Never.
Muhammad was a fantastic intern. We were lucky to have him work with us that summer at the Witherspoon Institute. He was a delightful colleague for all of us at the Institute and, significantly, he treated all the women with respect.
While I do not know the particular reasons for the refusal of the two Syrian boys in Switzerland to shake women’s hands, I can’t help but think of my intern Muhammad. After his internship, he went on to do a Master’s Degree at Harvard in Islamic theology, and now he is in medical school preparing to serve others in society as a doctor. As an American, I feel my country is lucky to have such a talented man, who values public service, as a citizen. If these two boys are even half as talented and kind as Muhammad, the loss will be Switzerland’s if this family cannot stay there.
I can’t say that I genuinely understand why Muhammad won’t shake women’s hands, but having to live without fully understanding is something that I think comes with the territory of genuine diversity. Muhammad allows me the freedom to shake the hands of men who choose to partake of this cultural practice, and I allow him the freedom not to.
The principle of religious freedom demands that we allow space in our society for the difference. Genuine tolerance allows for the difference. Of course, this is something quite different from trying to pass off the imposition of the cultural norms of those who are in power as “tolerance” simply by labeling it so. I hope that the Swiss government is able to tell the difference between the two—not only for the sake of those boys and their families but for the sake of their own society.
Jennifer S. Bryson, PhD, is Director of Operations and Development at the Center for Islam and Religious Freedom in Washington, DC.
Refrences:
Which one seems nicer to you to live in, a jungle or a cottage in a jungle? Mountains or a cave in the middle of the mountains? I guess we all agree that the latter alternatives look nicer places for living. Why is it so? Have you ever thought about it? This must be because humans always tend to put some boundaries around them considering these boundaries as the means of protection.
These limitations are supposed to keep us safe from probable dangers which mostly act as a threat from the more powerful groups to weaker ones.
Jaime, being raised in a Christian family, did not define any borders for her activities. She did whatever she wanted. She used to smoke and use drugs. It was like nothing could control her.
A program on TV made her interested in doing research about Islam. She wanted to know the reason behind all the troubles Muslims are involved in. The more she read, the more she got interested. She never thought she would become a Muslim but later on, she thought why not?!
Islam looked like a sweet border for her activities. In fact, it could protect her. She became even more interested in realizing that she did not have to quit any of her favorite activities. She could keep on waterskiing and snowboarding. The only activities she had to give up were the ones that she had no reason for doing and they were even harmful! This was why she did not see Islam as a limitation but as protection instead.
Now, she is very proud of being a Muslim and having a Muslim husband who was the first reason for her interest in religion. She believes that Islam respects women far more than any other religion and this is why Hijab is obligatory.
Islam has brought her peace. Before that, she was very eager to become a star in Hollywood but after becoming a Muslim she found everything she had been looking for, PEACE!