A variety of words are usually utilized to express the diverse styles and sorts of clothes worn by Muslims throughout the world. Often, the same type of clothing has many different names depending on regional terms or terms. Quite a few Muslims chosen to obtain their clothes while going in the Muslim world, or stitch their own. Yet the Internet is today allowing for Muslims from all over the world ready access to a growing number of online retailers.

Among the words employed to describe clothes for Muslim are Hijab, jilbab, abaya, jilbab, niqab, hejab, shayla, jubbah, thobes, kurta, shalwar or salwar kameez. A lot of people in the west will refer to the Muslim clothing as burqa. But in reality the burqa is less common amongst most muslim ladies. There are usually so several different opinions about what hijab is and precisely what it is not. Some Muslim ladies only wear black, some Muslim women covers their faces, some Muslim women wear specific regional types of clothing, and some Muslim women mix it all together. Clothes Muslim have grown to be really cool currently, the young are designing really cool blend for appealing Islamic attire. Muslim Online clothing Stores are blossoming, more and more fashionable, decent and modest clothes are being presented worldwide. I can nevertheless remember how in the earlier Muslim ladies had to have to design and visit the dressmaker to have something which is acceptable Islamically to wear. Nowadays the choice is big online.

Additionally the Muslim men are finding more and more selections for their Islamic attire online. The Modest clothing industry really accommodates for everybody now. One just have to visit marketplaces as eBay to check out the number of clothes Muslim accessories provided with worldwide shipping. The clothes Muslim are really elegant and it is often noticed that young Muslim girls will readily wear these cute floral hijab currently available compared to the plain black burqa which were the only choice of a years ago.

You can easily end that Muslim clothing is simple and attractive, giving it a rising acceptance among Muslim citizens at present. Most Islamic clothing are manufactured from cotton and hence they are the most suitable for the hot and humid conditions. As the Muslim clothes are available in most current fashionable style can be wear for many occasions and looks very different from traditional occasion cloths. and the Best place to buy these cloths online where one can buy their Muslim clothes at really low cost and these Muslim clothes are available in many different ranges so one choice as per its interest. So a muslim must try the Islamic clothing and feel the pride of wearing such excellent dresses

The Australian Muslims are the second largest minority group in the country after the Buddhists. At least 1.7 percent of the population is considered Muslim. These Muslims' origin can be traced back to several decades ago, when many of them came to Australia as camel trainers. They were all from the Middle East and they stayed since then. The number of Muslims in the country has diminished since 2001, as many of them have gone back to their home countries. Those living in the country still have ties with their home countries. The first generation Muslims of the country had cross cultural marriages, resulting in a different community.

There was a time after the Second World War, when there was an increase in the number of Muslim immigrants to the country. Earlier on they could not enter the country, but after the war, there was a need to improve the cultural as well as economic condition of the country. The Australian government was also very strict about not allowing the dark Muslim migrate to the country. Only the fair skin Muslims could migrate. They were mostly from Albania. It was only three decades ago that any Muslim from any country could migrate to Australia.

There are many Australian Muslims from the Middle East, Turkey, India, Pakistan, Bangladesh and Malaysia. There is also a large number of Muslim students from all over the world, because of the high standards of education in the country. As the country needed a multi cultural face, they allowed all the Muslims from all over the world to live in the country. This has also allowed the Muslim community in the country to contribute a lot towards the society. First it was the camel trainers, who helped the Australians explore much of their land.

Then it is the Muslims in Australia who live there today. As they have strong ties with their home countries, they have opened a channel for trade through this opportunity. They export halal meat to their home countries, and they allow a lot of foreign exchange to pour into the country. For this purpose, the government has been very supportive. Most of the Muslim population in the country lives in the cities, such as Melbourne, Perth and Sydney. A very few of them live in the suburbs. There are also a number of mosques that have been built in the country.

The Muslim students too have contributed a lot as Australian Muslims. After they complete their studies at their own expenses, many of them choose good and honorable positions such as law, medicine, science and arts. They then contribute to the culture of the country. Majority or almost all of the Muslims in the country do not support the radical members of the community, and the latter have also been asked to leave the country. Many Islamic leaders work towards spreading the word of Islam in the right way. They also work towards integrating with the Australian society, as required.

The war against terrorism bears some resemblance to the Cold War, the long-running war against communism. After Western democracies triumphed over communism, it became easier to analyze exactly how and why we won the Cold War. We did not defeat communism with military power primarily. We never physically destroyed or invaded the armies, navies or territorial integrity of the Soviet Union or Red China. Instead, communism fell from within due to its false doctrines and weaknesses. We out-produced communism and provided a better life. A market economy was chosen by the Red Chinese and then the Soviet Union. The Soviet Union let its satellite empire go and chose democracy for Russia. The military problems we encountered in Korea, Cuba and Vietnam did not prevent victory in the Cold War. Our economies allowed the West to spend more money for defense than the Soviet and Red Chinese governments could practically afford.

Improvements in communication allowed people in communist regimes to realize the truth: Western countries were inventive, wealthier, freer, more productive and robust than the controlled profitless economies of the communist world. Freedom and democracy work better than one-party state tyranny. Individuals and companies make wiser decisions about the goods and services they produce and consume than the state.

Today, advanced powers in the world enjoy a similar advantage over Islamists, the radical terrorists. The world's advanced nations surpass the capabilities of the terrorists in almost every facet of life. The 9-11 attacks took Western technology and turned it against symbols of Western superiority, but didn't really threaten our culture. Islamists and their sympathizers intensely dislike Western superiority in so many aspects of life, because their warlike religious doctrine states they - not Christians, Jews, Hindus, atheists, agnostics or Buddhists - should triumph over other religions.

After Mongols and Crusaders clashed with the Muslim world, Islam lost power and prestige to the surrounding regions. The West learned from Muslims, but Muslims disregarded our "infidel" knowledge. Fundamentalist Muslim forces eventually destroyed Islam in Spain. We've contended with Islamist thinking before.

Much of the oil wealth acquired by Arabs in the 1970s and 1980s ended up in Western banks. The Muslim banking system still lags far behind. Despite their oil wealth, Middle Eastern countries did not absorb commensurate technical and scientific expertise and are still reliant upon Western technology, personnel and weapons. Muslim nations rank far below developed nations in measures of education, research, medicine, economic development, productivity, infrastructure, democracy and transparency. While the rest of the world embraces the social equality of women, the Muslim world for the most part does not. In some areas such as the prevention of crime, substance abuse and lewd conduct, Muslim countries surpass non-Muslim nations.

We do not have to militarily defeat Islamists or build up friendly Muslim states to preserve our dominance. Tiny Israel is able to defend itself and prosper. Left to themselves, American-hating sects, tribes and nations fight each other - and then they don't hate us as much. We need not fear the economic or political power of the Islamists, because they have very little of it.

Yes, terrorists will periodically arise from their caves and hiding places to strike us. We must defend our people and interests. We are learning about Islamic terrorists and how to defend ourselves. We, together with tolerant Muslims and all the emerging nations, will eventually defeat them. Islamists cannot surrender, because they are too de-centralized and have no organization capable of making such a decision. Their attacks are too random, infrequent and spread-out across the entire world to bring any one advanced nation down. The world will eventually sicken of their futile attacks, just as the bombings in Northern Ireland eventually disgusted the world and came to an end. We may be in for 30 more years of this terrorism, but eventually the terrorists will see the futility of their actions. The entire civilized world and all religions will increasingly turn against them with a vengeance. Their unpleasant underground lifestyles and the dirty methods they use to recruit suicide bombers will take their toll. Muslim clerics will declare holy war against them. Meanwhile, Islamists cannot stop the march of advanced technology, emerging market economies, democracies or a world hoping to live better and more securely. To a large extent, it's a matter of time.

It's now a couple of weeks after the pope made his speech. A few days ago I listened to an interview with Clinton (former American president, in case anyone has forgotten). His view on the pope's remarks and the Danish cartoon: they make it more difficult for Muslims moderates.

I thought about Clinton's evaluation (he's not someone I dismiss casually). And my thinking brought me to remembering what I'd heard about the impact of the Danish cartoon on Danish Muslims. According to that report, the discussions sparked by the cartoon moved the Muslim community forward by at least three centuries - because before that, the Muslim views were not challenged and until that happened, they could not be changed.

So have the Danish cartoon and the pope's remarks hurt or helped Muslim moderates?

First, the cartoon and the remarks are not one and the same.

The Danish cartoon (to these nonMuslim eyes anyway) is a small mild portrayal of a grizzly truth - the use of the Muslim prophet as justification for bombings and other violence against innocent civilians, including Muslims. The pope's remarks are more blunt and directly confrontational: violence done in the name of religion is against the nature of god. He was called a Rottweiler long before he made these remarks. His remarks - deliberately forceful, provocative - did bring to mind the image of a Rottweiler. Big teeth. A strong bite. One often has to be careful around Rottweilers.

That brings me to a question. Why did the Danish cartoon spark greater protest?

Well, a cartoonist is a more vulnerable target, doesn't have the authority of a huge organized religion behind him. Also, the cartoon came first. Plus, there is the question of whether anyone can make an image of the prophet. Masses of Muslims acted in outrage that anyone dared to make such an image - and totally ignored the message of the cartoon. (The offended chose to ignore that there are numerous other images of their prophet, against which they have not protested, and that the violence done in the name of the prophet creates a very vivid image in people's minds.)

But I still haven't answered my own question. Have the cartoon and the pope's remarks hurt or helped Muslim moderates.

My guess is they've helped. Someone had to do this work. The Danish cartoonist and the pope have drawn a lot of fire and anger away from Muslim moderates. More of them may actually have gotten more courage to speak out. Plus moderates may have moved further in their thinking in response to the cartoon, the pope's remarks, and all the discussion this has generated. In fact, another guess I have is that there are more Muslim moderates than before. (That remains to be seen.)

So far I have no evidence - but I do know that Christians have become increasingly moderate over time, as the Christian fundamentalists have been challenged over and over.

Of course irate fundamentalists (Christian and Muslim) may be ever more allergic to the moderates. But at least in Canada, the very conservative Christians are much more moderate than a generation ago. A similar shift may take a couple of decades in the Muslim world, but that's what I see happening.

****

In the short run, what would I see?

"Hell hath no fury like a woman scorned" - so said Shakespeare, or perhaps it was some other famous British writer. I think the comment popped into my mind becuse people who are losing may get ever more angry. It doesn't mean they will win, or that they should win. A spurned woman doesn't increase her chances of winning back her beloved if she rages. On the contrary. And eventually a lot of spurned people learn.

I'm back to a central point. The more that people around the world do to break the shell of Muslim self-righteousness, the better.

So for now at least, based on my own assessment and knowledge, I will disagree with Clinton, though our goal is the same - the success of Muslim moderates.

****

UNDERLYING IDEA:

"It is a fact readily acknowledged, that for humans, an idea is much more powerful than a fact." I don't know who said that - but I remember how those words struck me when I read them. One idea: just as ideas can close our minds, they can open them to new worlds and visions. Ideas pull things togheter or keep them apart. They help us organize experiences, help us make sense of things - or block us from making sense of things. So I hope you got something from what I've written. Comments and further thoughts welcome.

Muslim women wear the Muslim headscarf for religious reasons which means obeying the commandments of God. In Islam, the words of God are that the women should be modest and follow the principle of clothing. She should cover her beauty. At home or among family or in front of her husband there is no need to wear the Muslim headscarf. Many Muslim women wear the headscarf. Some of the women wear both head covering as well as the face veil which is called niqab. While other wear simple head scarves known as khimar. In some of the Muslim countries women have to wear the burqa and chador that covers them from head to foot. All these types of the Muslim headscarf which is said to follow the laws of God are called Hijab.

The Muslim women wears the hijab or other Muslim headscarf so as to maintain the modesty that Muslim religion teaches. With the development of technology and the effect of westernization, various types of head coverings have made entries in this arena, even for many Muslim women, hijab no longer remained the center of focus. This new trend has been named as liberation in some spheres while other considered it modernization. There was a time a few years back in non-Muslim world, due to great misconception, hijab was being symbolized as radicalism. That was the time when many conscious Muslims made all attempts to restore their religious and ethnic identities. As a result, today all over the world, Muslim women gladly embrace the modest ways of dressing by using Muslim headscarfs such as jilbabs, abayas and hijabs.

In the opinion of various Muslim women scholars, political activists, and scientists if a woman covers her head, it is not an indication of fundamentalism or oppression. In fact, by covering their heads they please God - the creator of the whole mankind. Many Muslim women represent their faith by proudly and confidently wearing the Muslim headscarf in public.

Nowadays it gives many Muslim women self-esteemed by wearing the headscarf. They are neither afraid nor ashamed to wear hijab in all conditions. In fact they feel confidence and honoured to be successful and educated women that can make an impact on others as well. Wearing a headscarve is not only a simple Muslim practice but covering the head in other religions such as the Jewish tradition is equally important. Also the reason behind wearing the Muslim headscarf is to keep women modest and protect them from the eye of men who have immoral thoughts.

As revolutions and uprisings sweep the Middle East from Tunisia, Egypt, Libya, Yemen and elsewhere most Muslims everywhere are energized by a wave of hopeful change in a region that has suffered far too long under the stultifying rule of "presidents for life." However, some Muslims are more hesitant and view the waves of protests as unsanctioned rebellions against legitimate rulers.

To begin to analyze the current situation in the Middle East and North Africa, each of the movements in the various affected countries would have to be assessed on a case by case basis. Conditions in each country are unique and therefore any blanket statement would likely not only be inaccurate, but also irresponsible. What follows are some considerations that would have to be part of any meaningful discussion of the Islamic legitimacy of the various movements that can potentially reshape the political map of the Middle East.

First of all, we have to bear in mind that classical treatises and writings dealing with Muslim political theory will not give us the entire answer to the question of the Islamic legitimacy of the ongoing uprisings in the Muslim world. This is so because those writings occurred in a sociopolitical environment that differs totally from the current one. Especially significant in this regard is the advent of the modern nation-state and its associated concepts of state sovereignty, legitimacy, allegiance, citizenship, the social contract and the national interest. Each of these concepts, in the modern setting, differs from its premodern conceptual counterpart, or was unknown in the premodern world. Hence, the writings of premodern Muslim scholars, no matter how brilliant, cannot give us full insight into the social, political and cultural issues that Muslims are currently dealing with.

Secondly, the nature of the neocolonial arrangements that prevail in many Muslim nation-states, where a "comprador bourgeoisie" "manages" the indigenous masses on behalf of a foreign power renders the entire question of the legitimacy of the state a controversial point. In other words, if the state is merely a front for foreign control, and the policies it pursues are oriented to serve the interests of a foreign elite, first and foremost, it is meaningless to discuss the allegiance people owe to the state without asking a deeper question. Namely, if in reality allegiance to the state is a sort of de facto allegiance to a foreign non-Muslim power, how can questions of allegiance to the state have any definitive meaning or relevance from an Islamic perspective?

A third issue of significance is the hegemonic nature of the modern state and its ability to exert control over the lives of its citizens in ways that were inconceivable at the time medieval Muslim political theorists were writing. Generally speaking, the modern state controls the economic life chances of its citizens, it defines the parameters of political participation, it controls the scope and nature of education, it can intrude almost at will into the private lives of its citizens, it can determine the conditions of mass incarceration (i.e. the Japanese Internment Act, or the current Drug War in the United States) and, if it chooses, it can tyrannize the citizenry with impunity, as by definition the state monopolizes the legitimate use of force in the society it presides over.

The upshot of the preceding passage is that the expanded reach of the modern Muslim state demands an expanded basis for defining allegiance and legitimacy. In earlier times, when the lack of information and security technology limited the scope of state power, it was natural to limit the scope of state legitimacy to questions revolving around primarily religious issues. However, the deepened reach of the state demands that examinations of legitimacy and allegiance begin considering questions such as economic security, political participation, and basic human dignity along with related matters. If these issues are motivating Muslims who are challenging the legitimacy and efficacy of their states, they have to be considered by the religious scholars and authorities who are assessing the appropriateness of those challenges.

Furthermore, by accepting the legitimacy of the sovereign state, we accept, implicitly, that all of the citizens share an inherent equality. That being the case, the state is not the property of an individual, or an oligarchy or any other elite. Rather, it is the property of the people. That being such, if the people rise up in response to the abuses of the state, that uprising by definition cannot be considered illegitimate. An example given by the noted political theorist Hannah Arendt can be mentioned here to clarify this idea. We cannot consider an angry mob occupying a bank to be similar to an angry group of students occupying a building on the campus of a public university. The first group is encroaching on private property, while the second "own" the university as much as the faculty and administration who may oppose their actions own it, by right of their enrollment.

Considering this understanding of legitimacy, as it relates to the modern state, those who dogmatically adhere to the traditional Muslim view of legitimacy are confronted with a conundrum when arguing against the right of Muslims to engage in even peaceful protest against oppressive regimes. Either they must reject the legitimacy of the modern nation-state for their Islamic critique of Muslim popular revolutions to be meaningful, or they must abandon their Islamic critique in favor of the critiques of legitimacy that have arisen with the advent of the modern state. It is theoretically difficult to have it both ways.

When we do consider existing Muslim writing on these issues there are caveats that normally escape discussion. Let us consider, by way of example, the issue of the legitimacy of revolt against an established "Muslim" ruler. There are those who claim that any rebellion against a Muslim ruler is unsanctioned. However, we do not find this opinion in the writings of the traditional scholars. This opinion is close to the conservative Sunni view. However, even the Sunni view is conditional, and rebellion is sanctioned in the case of the ruler openly rejecting Islam or sanctioning laws or practices that violate accepted Islamic laws or principles, and it is not feared that a greater tribulation will befall the believers should they rise up.

This Sunni position, which gives priority to stability over justice, evolved over time and is informed by well-known historical realities. However, it is not universally accepted among the Muslims. The Shi'ah and the Mu'tazila, both hold that a rebellion in the pursuit of justice is lawful and even encouraged in some instances. This is particularly the case when the injustices being challenged are clearly unsanctioned by the laws or principles of Islam. Hence, the scholarly consensus needed to declare as absolutely forbidden the current protests is lacking.

Similarly, a simplistic application of the verse, "If two parties of the believers fight each other make peace between them..." (49:9), to challenge the protests would be difficult in places like Egypt, because two parties amongst the believers were not fighting each other. The protesters were nonviolent in their actions and intent. Any violence was initiated by the supporters of the government, or the state security forces, while during the periods the protesters resorted to violence it was clearly in self-defense. As soon as the violence being used against them abated they returned to their nonviolent protests. Their peaceful protest was guaranteed by Article 54 of the Egyptian constitution, while Article 57 clearly condemned as unconstitutional the violence the pro-Mubarak goons were employing against them. Hence, to declare their movement as illegitimate would be difficult from either an Islamic or a constitutional basis.

This brings up a related point. In that the protesters were speaking out against the excesses of tyrannical, authoritarian powers, they are engaging in the best Jihad. The Prophet, peace and blessings upon him, mentioned, "The best Jihad is a just word in the face of a tyrannical ruler." In light of this Hadith, what Islamic argument can validly be made to deny the people their right to speak out against the tyranny of their rulers?

Others argue that these rebellions are sowing the seeds of instability in the region. It should be borne in mind that the seeds of instability are being sown by the governments themselves and the rapacious elites and foreign powers that benefit from their rule. The political repression of the people and their economic exploitation is the source of any instability, not the action of those protesting against those abuses. The protesters are themselves the fruit of the seeds being sown by the ruling elites. Hence, any efforts to identify the source of any instability must go to the source of that instability and not focus on its effects.

Finally, we can add, that as Muslims we should not see ourselves as being eternally trapped in a world where we are the helpless objects of the actions of others who have constructed institutions that are antithetical to our values and interests. The nation-state system in the Muslim world is less than one hundred years old. As an institution it has debatable legitimacy and authenticity according to Muslim political thought. The way its sociopolitical role in Muslim societies has evolved has been shaped by un-Islamic realities such as colonization and the Cold War, and by un-Islamic institutions such as the International Monetary Fund, the World Bank and now the World Trade Organization. To declare this arrangement beyond question, criticism or challenge is not only unjust, it is a betrayal of Muslim history.

This issue is one that requires an analysis that goes far beyond what we have been able to articulate in the limited space available here. Hopefully, we will be able to engage in a fuller analysis elsewhere. In the meantime, we pray that God blesses the people of Tunisia, Egypt, Libya, Yemen, Bahrain and elsewhere to fulfill their aspirations to enjoy a dignified existence in lands where the nobility and honor conferred upon them by God is celebrated and cherished.

This article, written in the immediate aftermath of the failed New York City bomb attempt [1], will examine some of the theological implications of Muslims violating civilian immunity. I have written elsewhere why attacks against innocent civilians are in opposition to fundamental teachings of Islam. Unfortunately, there are some Muslim ideologues that sanction such actions and a growing number of Muslim civilians and noncombatants are being killed by their coreligionists, in Iraq, Afghanistan [2], and elsewhere. For these reasons, the argument that follows is more than merely hypothetical. This article is being reprinted in the aftermath of an alleged plot to mail bombs to Chicago-area synagogues from Yemen.

Western military commanders, politicians and philosophers who have sanctioned the widespread bombing of civilian populations -owing to the industrialization of war and its being wedded with nationalist ideology during the 19th and 20th centuries- realize that their actions involve a dangerous moral leap. The following passage from Phillip Meilinger's work on the moral implications of modern warfare illustrates this point:

The Fall of France in 1940 left Britain alone against Germany. The ensuing Battle of Britain, culminating in the Blitz, left England reeling. Surrender was unthinkable, but it could not retaliate with its outnumbered and overstretched army and navy. The only hope of hitting back at Germany and winning the war lay with Bomber Command. But operational factors quickly demonstrated that prewar factors [emphasizing precision bombing of military objectives] had been hopelessly unrealistic....Aircrew survival dictated night area attacks, and, in truth, there was little alternative other than not to attack at all. Moral constraints bowed to what was deemed military necessity, which led air leaders down a particularly slippery slope. [3]

That slippery slope led to wanton massacres of civilians that were unprecedented in history and they culminated in the nuclear incineration of the Japanese cities of Hiroshima and Nagasaki. Muslims who would sanction gross violations of civilian immunity, owing to strategic desperation, are entering on a similarly slippery slope. However, there is a huge difference between the norms that govern western strategic thinking and those defined by Islam. Namely, western norms are socially constructed while those defined by Islam have their origin in revelation -the latter as understood by Muslims. Hence, from a Muslim perspective, and that perspective is critical for the argument we are making, western norms are subject to change with changes in social, political, economic and especially technological considerations, while Islamic norms are transcendent. [4]

The idea of total war, which holds that there is no distinction between the combatant and noncombatant elements of an enemy population, and that both groups can legitimately be targeted by an armed force, is ancient. The Peloponnesian War (431-404 BC), as documented by Thucydides, involved both the mobilization of entire populations for the war effort and likewise the eradication of entire populations, such as the inhabitants of Milos. During the Middle Ages, the Mongol invasion of the Muslim heartland of Asia could be described as a campaign of total warfare that left unimaginable death and destruction in its wake.

The existence of total war campaigns during early historical periods is accompanied by efforts to extend immunity from violent conflicts to civilians. Plato, various Roman philosophers, Medieval Christian theologians, orders of knights and in the early modern period, theorists such as Francisco de Victoria and Hugo Grotius all advocated various degrees of civilian immunity from the scourges of war.

In the western intellectual tradition, thinking surrounding this idea during various historical epochs was associated with prevailing views of just and unjust actions as well as the self-interest of relevant societal actors, as opposed to clear and deeply rooted scriptural pronouncements. This was true even among Christians. Hence, we do not see meaningful discussions on limiting the destructiveness of war among Christian theologians until the 4th Christian Century with the work of St. Augustine.

In Europe, changing conditions and circumstances have led to changing positions on the issue of civilian immunity. For much of the latter Middle Age the prevailing European views were dominated by ideas emerging from the Catholic Church's Peace of God movement, and the writings of St. Thomas Aquinas. The advent of the nation-state in the aftermath of the Peace of Westphalia in 1648 would introduce a new epistemology to govern thinking around strategic affairs, even though Medieval Christian thinking still informed attitudes and policies related to civilian immunity, at least until the French and Industrial Revolutions.

These nearly simultaneous developments led to the idea that the civilian infrastructure needed to support a modern war effort was so essential to its successful prosecution that it transformed civilians into combatants. As a result, beginning with the Napoleonic Wars and the American Civil War, conflicts in the West would witness the erosion of civilian immunity -at least until the aftermath of the World War Two.

Unlike the situation prevailing in non-Muslim lands, the idea of civilian immunity among Muslims has been rooted in clear scriptural pronouncements from the prophetic epoch. Qur'anic passages establishing the sanctity of innocent life (Q. 5:32) and not expanding hostilities to noncombatants (Q. 2:190) coupled with prophetic strictures against killing women, children, monks, and other noncombatants created the basis for a strong and enduring Muslim ethic governing civilian immunity. Although there have clearly been instances when some Muslim rulers and commanders have not respected that ethic, it has generally remained a restraining factor throughout Muslim history. [5]

Among its greatest fruits has been the existence of large non-Muslim populations in historical Muslim empires, the general lack of forced conversion of non-Muslim populations, a lack of genocidal massacres undertaken by Muslim armies [6], and the peaceful coexistence of Muslims and other faith communities in areas such as Andalusia, Bosnia, Palestine and Iraq, historically.

As changing geopolitical and technological realities dictate changes in the norms governing the intentional targeting of civilians in western strategic thinking, there is no inherent damage to the integrity of western secular thought. Indeed, the socially constructed nature of those norms only serves to reinforce the secularity of the process whereby they are arrived at and the analytical methods governing their assessment. This is not the case for the transcendental Islamic ideal governing civilian immunity. When it is abandoned by Muslims, a critical aspect of the religion itself in abandoned.

As Dr. Tim Winter (Abdul Hakim Murad) [7], expanding the work of John Gray [8] and others, argues, when that abandonment occurs in the modern context, it is precisely because the transcendental Islamic ideal has been forsaken or lost. Muslims who target civilians are robbed of any moral high ground in their struggle with opposing forces and are left naked before the bitter winds of political expediency. If expediency demands suicidal murder, bombs in mosques and marketplaces or in the heart of western cities then in the view of those who have entered upon this vile path, so be it.

At the heart of the Islamic ethic regarding the sanctity of innocent life is the following verse in the Qur'an, alluded to earlier:

Owing to that [first instance murder] we ordained for the Children of Israel that whosever takes an innocent life for other than retribution for murder or murderous sedition in the land it is as if he has killed all of humanity, and whoever saves a life it is as if he has saved all of humanity. Our Messengers have come to them with clear proofs, yet even after that many of them exceed limits in the land. [9] (Q. 5:32)

This verse emphasizes that the immunity extended to innocents is a principle that was upheld by all of the Prophets. Hence, the specific mention of the Children of Israel, who were the recipients of a long line of Prophets, and the mentioning of the Messengers at the end of the verse.

The idea that to discard the immunity that is extended to innocents is to abandon an indispensible part of the divine law is emphasized by Imam al-Qurtubi in his commentary on this verse (Q. 5:32). He states:

The meaning is that whoever makes it lawful to take the life of a single innocent person has made everyone's life lawful, because he has rejected the divine law [establishing the prohibition of killing innocents]. [10]

Abandoning the divine law when one makes the blood of innocent people lawful to shed is emphasized from a deeper perspective by Imam Fakruddin al-Razi in his commentary on the same verse. He states:

When he [a murderer] resolves to intentionally kill an innocent person he has given preference to the dictates of his bloodlust and anger over the dictates of obeying God. When this prioritization occurs, in his heart he has resolved to kill anyone who opposes his demands, were he capable of doing so. [11]

The murderous campaigns undertaken by some misguided Muslims that have led to the massacre of thousands of civilians in the Muslim world and that are now threatening the innocent people in this country are not manifestations of Jihad, as some claim. Rather, they are a mirror image of the godless murderous mayhem and carnage this country has inflicted on the innocent civilians of many Muslim countries, and, as explained above, it involves an abandonment of the prophetic legacy.

Every Muslim who is concerned for the future of his or her faith and the future of the prophetic legacy in the world is morally obliged to work in whatever capacity he or she can to stop attacks that target innocent civilians by any party -Muslims or members of other communities. The basis for this moral obligation is powerfully stated by Imam Razi in his commentary on (5:32). He mentions:

If all of humanity knew that a single individual intends to exterminate them they would undoubtedly try their utmost to prevent him from obtaining his objective. Likewise, if they knew that he intends to kill a single person then their seriousness and exertion in trying to deter him from killing that person should be just as great as it would be in preventing their own mass murder. [12]

The reason for this is that the life of a single innocent person has the sanctity of the lives of all humanity. This is an ideal we cannot let die. If we allow it to die who will revive it? Human history has shown how quickly we can begin a free fall into murderous madness once we have entered upon the path that justifies murdering innocent civilians and other noncombatants. If the American military and the warmongering interests supporting it are guilty in this regard we condemn them in the strongest terms, and if our fellow Muslims are guilty we must likewise condemn them.

The only difference between the two cases is that when the American military kills innocent civilians it is violating principles of human rights and worldly conventions, which, as we have seen with the current arguments justifying torture, are subject to change or being discarded altogether. When Muslims do it, we are betraying our faith and the legacy of the Prophets, peace upon them, who have left us a wealth of timeless, enduring wisdom.

Notes:

[1] I am not assuming that Faisal Shahzad, the Pakistani-American who has been arrested in association with this bomb plot is guilty. The investigation is ongoing and his guilt has yet to be established. The affair does provide an occasion to discuss the issues that are raised in this essay.

[2] This statement does not discount the existence of black or psychological operations that are undertaken against Muslim civilians by the security apparatuses of Western powers at war in the Muslim world, along with their agents and surrogates. However, it is undeniably true that an increasingly large number of the attacks against Muslim noncombatants are being undertaken by Muslims themselves.

[3] Quoted in Ward Thomas, The Ethics of Destruction: Norms and Force in International Relations (Ithaca, London: Cornell University Press, 2001), 90.

[4] The transcendental nature of Muslim norms does not deny the human effort that went into translating those norms into policy. Hence, like their medieval Christian scholastic counterparts, Muslim theologians struggled to define the scope and limits of civilian immunity.

[5] For an insightful study of the generally peaceful nature of Islam's spread among non-Muslim peoples, and its respect for them see Professor Thomas Arnold, The Spread of Islam in the World: A History of Peaceful Preaching (New Delhi: Goodword Books, 2001).

[6] The most notable exception to this assertion is the Armenian Genocide that occurred in Ottoman Turkey in 1915. This controversial tragedy occurred during the waning years of a Muslim world governed by a viable Islamic tradition, and after Turkey had been transformed into a nationalist, quasi Islamic state led by the Young Turks. By that time, the Sultan was a powerless figurehead. For most of the Ottoman reign Armenians were a self-governing minority that enjoyed the protection of the rulers in Istanbul.

[7] See Abdal-Hakim Murad, Bombing Without Moonlight: The Origins of Suicidal Terrorism (Bristol, England: Amal Press, 2008). Murad convincingly demonstrates how Muslims who engage in wanton attacks against civilians are merely extensions of a deeply-rooted history of such violence in western civilization. Likewise, he shows how Muslims who would justify such violence openly reject the Islamic tradition of patience and restraint in strategic affairs.

[8] See John Gray, Al Qaeda and What It Means To Be Modern (New York: The New Press, 2005). Gray argues that the philosophy of al Qaeda owes more to the positivism of Saint-Simon and Comte than to any traditional Islamic influences, and its organizational structure is a reflection of 21st Century globalization.

[9] Their exceeding limits lies in the continuation of their murderous ways.

[10] Muhammad b. Ahmad al-Qurtubi, al-jami' li ahkam al-Qur'an (Beirut: Dar Ihya' al-Turath al-'Arabi, 1995), 3:147.

[11] Muhammad b. 'Umar Fakhruddin al-Razi, mafatih al-ghayb (Beirut: Dar Ihya' al-Turath al-'Arabi, 1995), 4:344.

[12] Ibid., 4:344.

My advice to readers is, if they do not concentrate, it is recommended to stop reading this article. In this part, we discuss the highest knowledge in Islam. In applying logic to belief, I would give the following demonstration which should logically, leads to One God existence which is the core of Islamic religion.

The example given according to Aristotle, Averroes and Avecina, was the discussion of propositions and classification of these propositions, was ""Every man is just" and its counter two propositions 1) the negation by saying "No man is just" as opposites like white and black, good and evil, and 2) "Every man is unjust" which is contrary to the basic statement. The significance of the contrary proposition according to Averroes was demonstrated by the example which is not contrary proposition, is "Death is bad" as opposed to "life is good" because both are true propositions, therefore, contrary propositions is One must be true first, and the other false. What we believe, therefore, is the most contrary while others have general meaning of the contrary.

To give more concrete example, in the argument of the uttering [the speech] and its mental perception in tems of negation or contrary, we have to ask: Is belief in the contrary of a given proposition or belief in its negation stronger or weaker than the original statement. Or to apply it to belief: Is belief in the contrary of a given proposition or BELIEF in its negation is [greater] stronger. And is there stronger than both propositions?

In the Arabic language which colors Islamic belief of "Tawhid" or "Oneness" of God. The Qur'anic statement by uttering " La Ilaha Illa Allah" Which means there is no god except One God, the statement demonstrates new type of proposition which is "negation of the negation" This means that this type is stronger than both the negation and the contrary assumptions together. Logically then, philosophers reach to the natural conclusion that God exists at the beginning and end of propositions.

Note: I owe a great debt to for those who discussed previous the three terms thoroughly in there commentaries and writings, namely, Aristotle, Averroes, Avecina, al-Ghazali, and Butterworth. In addition to summeries of Moses Maimonide and Thomas Aquinas. The proverb saying "we stand on the shoulders of the Great philosophers", may be applied here.

For the last eight years or so Falken whose product conceptions are globally distributed and best known under the Clean Plus brand, has been slowly establishing beachheads in the Muslim world.

Defying the prevailing conceptions of many that Islam was a threat, the company has plowed huge time and cash into backing its belief that the problem in these states was not one of extremism but of sclerotic over regulated economies that stifle entrepreneurship and isolate people from the global economy, depriving them of jobs, services and hope for a brighter future.

Advantaged to a great degree from its decade old policy of pricing to global market by adjusting for differences in purchasing power coupled to its willingness to establish distribution platforms to service these markets, the news is all good. It is nevertheless undeniable that these markets are not for the tender of heart or body.

Recent years have seen an emergence of FLKI's target middle class throughout the Muslim world. FLKI has relentlessly encouraged this capitalist trend working and supporting the establishment of distribution platforms, retail offerings and targeted advertising and promotional campaigns bridging the cultural gap with extraordinary success.

FLKI recognized nearly a decade ago that the Muslim world was getting younger and that it would have to create 100 million new jobs by 2020 to meet surging demands. Unique in the industry the company offers top products at purchase power adjusted prices. FLKI product concepts have experienced great success and brand identity positioning them globally for an increasing brighter future.

Slowly markets such as Turkey, Dubai, Malaysia, Egypt and Pakistan have begun allowing space for commerce and global trade. Local entrepreneurs and businessmen coupled to FLKI marketing and development staffers have begun to take advantage of these changes.

The result is a significant growth in sales of FLKI product conceptions, outpacing and seemingly by far, that of its competitors.

The signs of FLKI's managerial decisions and proactive development of distribution for its product conceptions can be found everywhere in the Muslim world. "We believe that while the western outlook for these countries looks grim, that an economic renaissance has begun" said Manuel Garcia, communications officer.

One and a half billion consumers have to generate some clout. As they move up the economic ladder FLKI is well positioned to benefit from what it believes will be a blending of traditional and moderate Islam with the opportunities and material benefits of liberal capitalism. They'll want goods they know, goods they have seen for years, goods that work and are priced to their budgets.

FLKI's policies have already created waves in the industry. The growth of its activities in the Muslim world is encouraging reconsideration from competitors. This is encouraged by FLKI since competition is essential to grow the market from the niche market it represents today to one more representative of the $ 4 trillion economies this group of countries will represent by 2015.

Defying traditional thinking and the gurus of the global economy is no novelty to FLKI a company that I have, as an analyst, covered since 1997. My thoughts are that FLKI doesn't expect to turn a tide in just a few years. Instead that it knows that change is possible and probable and that building a strong tie with the critical middle will help it prosper. I believe that the company is again standing on the right side of the historical evolution and that its sales and profits will underline its progressive policies.

This article was published in Asia Times Online.

Yes, I am a Muslim. Yes, I am a Pakistani. I am proud of my religion, my race and my country. I have written about British Imperialism; I have written about US Imperialism. But today, I am going to write about the ignorance and weaknesses in the Muslim world itself. Why? Because we, the Muslims, cannot improve until we look more deeply into ourselves and have a self-critique, which till today, we have been shy to do so. Yes, our ancestors were great people. They were great thinkers, excellent preachers, meticulous teachers, first-rate scientists, admirable healers, thorough explorers, fabulous leaders, splendid warriors and above all, God-fearing humans. Some of them did make mistakes and some did cross the line. But to err is human. And there are also black sheep in every community during all ages. Overall, their mettle and abilities were recognized by the world over time.

The question is: Are we the same people? Past is past. We have basked a lot under the glorious sunshine of our history. But, it's time to move on. If we do not realize our mistakes now, it might be too late tomorrow.

In the past several hundred years, apart from a few exceptions, we failed to produce great thinkers, notable architecture, any distinguished pieces of art etc. We did not discover and we did not invent. We did not even take forward our religious and cultural thoughts and stopped thinking "out of the box". The result is that we do not have any notable leader in the Muslim world, while extremism within is on the rise. We look to the West to get inspired. Yes, the same West many of us have grown to hate. We despise them, yet we love them. We want to stay away from them, yet we wish to immigrate and reach their land. We criticize them for their dressing, yet we dress like them. We condemn them for immorality, yet we indulge in sins equivalent, if not graver, than those committed by them. We criticize their rulers for oppressing the Muslims, yet our own rulers oppress us. We disapprove them for being hungry for money and yet, there is no account of the amount of corruption prevailing in our own societies. We loathe them for using their women as sex symbols, and yet our own women are scared to go out into the streets alone. And finally, we detest them for racism, and yet our own minorities are tyrannized by us.

What are we? Who are we? Are we clear in our thoughts? Are we focused? We know where we are coming from, but do we know where we are headed? We call ourselves Muslims but we do exactly opposite to what Islam preaches. The truth is that we are just Muslims by birth and that itself is no achievement at all. How many of us have read the Quran and understood it? Apart from saying a few prayers, that for some become a routine exercise with time and lose the real essence, how many of us really understand why we are bound to pray five times a day? How many of us have tried to practically implement Islam into our lives? Had we done all that, we would have been a lot different than what we are now.

The solution is simple, yet hard to achieve: Muslims must change. Yes, we must change in our thoughts and in our actions. We must stop pointing out the worst in others and begin cleaning up our own backyard. We should take what best others have to offer to us, and share with them the finest that we have. In short, Muslims must try to become Muslims first.

"Religion is not interested in the transformation of human beings. Religion is show. Religion is song. Religion is dance and a false worship. Religion is ritual, but religion is not the cultivation of a human being, that that human can refl ect God in our actions, in our character, in the way we deal with our children, and our wives and our community and our world. We have failed."(The Hon. Louis Farrakhan 10-17-2004)

In this article we will review some of the histories of the people of the book(Ahl Al-Kitab).

As Muslims we are taught to believe in all the prophets of the past and their revealed word(scripture). We are further taught not to make any distinction between them.

"Say: We believe in Allah and (in) that which has been revealed to us, and (in) that which was revealed to Abraham, and Ishmael and Isaac and Jacob and the tribes, and (in) that which was given to Moses and Jesus, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them and to Him do we submit." (HQ 2: 136)

"The Messenger believes in what has been revealed to him from his Lord, and (so do) the believers. They all believe in Allah and His angels and His Books and His messengers. We make no difference between any of His messengers." (HQ 2: 285)

The Holy Qur'an teaches us that throughout the ages the merciful ALLAH has raised prophets and messengers when humanity has went off the path of divine favor.

We are taught that every time the prophet left or died the people fell down into their former behavior, while still claiming to be followers of their prophet and his message. So, after the people went back from whence they were called Almighty God raised up another prophet to correct them, but usually the people would reject the new prophet in favor of the former prophet, while not recognizing that the new prophet only bears witness to the former and desires to take you to the next level.

It is similar to how we advance in school. When we master our lessons and graduate to the next grade we don't go back and say our last teacher was wrong and the new teacher is right or reject the next grade, because we learned much in the last grade.

Moses and the Children of Israel

"O Children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations." (HQ 2: 122)

The children of Israel under the leadership of Moses, according to the Holy Qur'an, were brought out of a terrible circumstance in Egypt by Moses(Peace be upon him) and were being prepared by God to lead the nations in righteous conduct. However, they ultimately didn't fulfill their part of the covenant with God as the following words show: "And when We made a covenant with the Children of Israel: You shall serve none but Allah. And do good to (your) parents, and to the near of kin and to orphans and the needy, and speak good (words) to (all) men, and keep up prayer and pay the poor-rate. Then you turned back except a few of you, and you are averse." (HQ 2:83)

ALLAH kept sending prophets to warn, guide and renew the followers of Moses to the purity of his teachings. Yet, some prophets were killed, rejected or their teachings distorted by the scholars afterwards.

Finally, The Qur'an teaches(2:87) ALLAH took his favor away from the children of Israel and prepared another prophet to teach another community.

Jesus and the Christians

"And with those who say, We are Christians, We made a covenant, but they neglected a portion of that whereof they were reminded." (5:14)

Next we come to the history of the Christian community and their response to their prophet Jesus. (I am fully aware that the Christian belief is that Jesus was not a mere prophet and is God or the son of God, however I am not taking up that subject for the purpose of this article.) Jesus(Peace be upon him) came in the tradition of the prophets sent before him. He came to remind the Children of Israel of the supremacy of Almighty God, correct the errors that crept into the teachings of Moses and take them a step further in the revelation of the wisdom of God.

After the death of Jesus and his message going through Rome many changes would take place which would interpret his message quite differently that what he taught when he was among us. History teaches us that much of the doctrines that have been accepted as Christianity was formulated after the death of Jesus and was made official by vote at the Nicene Council in 325 AD.

After the emperor Constantine "accepted" Christianity he had a vision of the cross and Latin words translated which meant "With this sign we conquer". Jesus said, "This people honors me with their lips, but their hearts are far from me." (Mark 7:6)

We see in history of the bloodshed committed by the European Christians against the people of the earth including the Native Americans and the Africans. Jesus didn't teach the people to be bigoted towards others, enslave them or kill others that are different.

I am not trying to pick on those who are Jews or Christians and proclaim the Muslims to be some holy righteous people, because as we will see in the next section the Muslims followed the way of those before them step by step as Prophet Muhammad prophesied.

As was seen in the history of Moses, ALLAH took his favor away from those who call themselves followers of Jesus and re-revealed his message 600 years later to Muhammad ibn Abdullah and in the land of Arabia to make them a nation of obedience to God and a example to others.

Muhammad and the Muslims

"And thus We have made you an exalted nation that you may be the bearers of witness to the people and (that) the Messenger may be a bearer of witness to you." (HQ 2:143)

In the year 610 at the age of 40 Muhammad(Peace be upon him) began to receive revelations which would later be compiled as a book called Al-Qur'an. He found his people in a low degraded state and over a 23 year ministry he transformed his people, united them into a nation and made them an example for the world. The Muslim world at that time was know for leading a sleeping humanity to the exploration of the sciences, medicine, mathematics and knowledge.

Soon after the death of the Prophet the Muslims would face circumstances that would divide them and lead them off the path of divine favor. For over 1400 years the Muslims have been arguing over who had the rights to "successor ship" to Prophet Muhammad. I put successor ship in quotes, because no one truly succeeds a prophet but another prophet raised by God. However, the Muslim community needed to fill a leadership void created by the death of Muhammad.

There was disagreement between who should be the leader of the Muslim Ummah(community). Some agreed with the selections of Abu Bakr, Umar ibn Khataab and Uthman ibn Affan. However, there was another group who believed that Ali ibn Abu Talib, the prophet's relative and son in law, was the fittest person for the job. I will not be debating the arguments of both sides in this brief writing. To make a long story short, there were major disagreements which led to bloodshed and war among Muslim brothers and sisters, which have lasted till this day unfortunately. Two major sects of Islam(Sunni and Shiite) were created in the aftermath of the division and bloodshed.

The Prophet Muhammad warned the Muslims against killing each other in the following words:

"Once the sword is unsheathed among my followers, it will not be sheathed until the Last Day."

The Muslim world is currently manifesting major deviation from the path of Prophet Muhammad and his Sunnah. The followers of Muhammad have joined the followers of Jesus and Moses in deviation from the path of Almighty God ALLAH and divine favor.

The Holy Qur'an reminds Muslims, Christians and Jews of the ignorance of their division from each other.

"And surely this your community is one community, and I am your Lord, so keep your duty to Me. But they became divided into sects, each party rejoicing in that which was with them. So leave them in their ignorance till a time." (HQ 23:52-54)

Thank you for reading these few words.

President Barack Obama pledged to address Muslims from a Muslim country within 100 days of taking office. But delivering the speech in a mosque on U.S. soil promises a bigger impact. Muslim Americans support efforts to improve relations with Muslims overseas. But the president also must engage Muslims at home. We need him to be our president, too.

He could begin by making his address to Muslims worldwide from a mosque on American soil. Why not Masjid Al-Fatir, the mosque in the president's Hyde Park neighborhood in Chicago?

Muhammad Ali, the former heavyweight boxing champion, built that mosque. He's an American Muslim respected throughout the Muslim world. The president never visited an American mosque during his campaign. Because of anti-Muslim bigotry, he felt it necessary to keep a public distance from American Muslims. Terrorists and extremists who "defend" violence against the United States in the name of Islam fuel fear, bigotry and negative Muslim stereotypes. Their killings and disregard for human life is an affront to all, most especially to American Muslims.

Muslims are grateful for the steps President Obama has taken to lessen the hostilities abroad. He banned torture, ordered the closing of Guantanamo Bay and the CIA's secret interrogation centers. He also appointed special envoys to three trouble spots in the Muslim world. He gave his first television interview after taking office to Middle Eastern station.

The last presidential administration treated American Muslims as virtual enemies of the state, discouraged our civic involved and suppressed our voices. We were isolated and rendered invisible. Isolating the terrorists and extremists is an urgent task with which no one disagrees. But it's vital to U.S. interests to engage American Muslims as partners in building relationships with the Muslim world. This is not only a matter of respect, but a matter of our common interests.

American Muslims are a global village made up of diverse communities of African Americans and immigrants from many nations. Among Muslims, they are one of the largest groups of highly educated professionals in the world.
Tens of thousands are physicians and surgeons. Others serve in higher education. Many proudly serve in the U.S. military. I personally know at least six Muslims in Chicago who played critical roles in key Muslim governments. Many are directly connected with the ruling elites of the countries of their birth.

Part of the change that American Muslims hope for is to be valued as an asset by their country rather than viewed as a liability. We long for a president who will welcome our voices and our public service. Nearly 3,000 prayer locations, mosques and Islamic centers serve an estimated six million Muslims in the United States. We invite our president to stand with us publicly and vigorously battle against Islamophobia -- the bigotry he tasted during his campaign and we experience daily.

The choice of a U.S. mosque for the president's address would affirm what he stated at his inauguration: that Muslims are part of the fabric of our nation. More importantly, it would acknowledge that the key to repairing relations between America and the Muslim world are those who know both best: American Muslims.

I am watching the current dialogue with Muslims and the Muslim world with hopeful anticipation along with most people in the world. The religion of Islam continues to be one of the most misunderstood faiths in the world due to the misrepresentation by the adversaries of Islam and often by the very followers themselves. The religion of Islam and Muslims have been under a microscope since the horrible incident of September 11th. I have been told personally by a few that I have made them uncomfortable, because of my Islamic affiliation. Pressure internally and externally are now causing the Muslim world and Muslims in general to reexamine the way we have practiced our faith.

I have noticed that during this recent dialogue with Muslims there are still some misconceptions regarding Islam and Muslims. I believe these are innocent misunderstanding, but they feed into a larger stereotypes of Muslims.

One of the most common misunderstandings concern the actual origin of Islam and Muslims. President Obama recently said in his speech to the Muslim world via Egypt that, "He wanted to return to where Islam began." Some may say what is wrong with his statement and why are you making such a big fuss over nothing. I do not personally believe that he meant anything by it, but this is not the Muslim position regarding our origin in the world. First not all Muslims are Arabs, but some Muslims, around 18%, happen to be Arabs and live in the Middle Eastern region. The rest of the Muslim family live in Indonesia, Africa, Europe, America, China and all in between making up the estimated 1.5 million Muslims world wide.

Secondly, Muslims nor the Qur'an teach that Islam had it's origin 1400+ years ago or in the geographical area of Arabia. Islam as we are taught is a principle of submission to the will of the Creator of the heavens and the Earth. It is an eternal principle that is seen in nature, the universe and humanity. It is for this reason that we believe all the prophets taught the same way of life-submission to the will of God.

The world has taken it for granted that Islam is of Arab origin despite them only representing around 18% of the whole. Islam is seen in the sun obeying the will of the Creator and giving light. Islam is seen in the planets floating in their orbit in an orderly fashion. Islam is seen in the Bee being a Bee. Islam is seen in the bear being a bear. The human being was created with the nature of Islam and to reach greatness by bowing to the will of the Almighty God Creator ALLAH. This is verified in the Holy Qur'an Chapter 30:30. So, it is for the aforementioned reasons that we do not say Islam has an origin other than God himself.

My second reason for writing this post is to rhetorically ask the question what is an moderate Muslim and why does Islam have to be moderated? These statements are made implying that Islam and/or the Holy Qur'an are some inheritantly wicked, hostile or backwards system. So, it is up to others outside to show Muslims the correct civilization. It is clear to everyone that the practices of Muslims, particularly in the Mid East need reform. This I will announce from the mountain tops without shame.

The Muslim world and Muslims in general have deviated from the path as foretold by Prophet Muhammad(peace be upon him). So, the Muslims need to be reformed, but it is not for their adversaries to dictate to them. Just as Christianity went through a dark age and has now come of age so must Islam come through it's own cleansing process. Martin Luther and John Calvin both disagreed with how Catholicism(Christianity) was being practiced from the leaders to the followers. Therefore they protested thus creating the protestant movement in Christianity. I believe the same is in store for Islam. Prophet Muhammad(PBUH) taught is that innovation would enter the religion of Islam. The true principles and practice of the Holy Qur'an, without the interpretations by the scholars, would offer light to all of humanity.

This is an interesting time for the Muslims in the entire world. This dialogue amongst Muslims will lead to much good-self examination, self analysis and then self correction. Prophet Muhammad said that the sun would rise from the West. This means that as the sun represents light to the Earth, the truth of Islam will shine from the West to the East. Muslims in the East will have to start showing more respect to the Muslim communities that are being developed in America that could be an example to them to solve their problems.

Thanks for reading

Agency Dating Muslim is an online dating agency that connects Muslim men and women from all over the world. It helps Muslim singles across the globe find their suitable partner.

The word 'dating' brings a grimace in the face of conservative and conventional Muslims. Agency Dating Muslim sites provide a safe and secure environment for Muslim singles worldwide. These sites are very easy and hassle-free for today's Muslim youth as they can approach agency dating Muslim sites and address their needs. These sites allow single Muslim men and women find their partners from their own place and neighborhood.

Agency Dating Muslim sites take the form of a marriage broker. It helps fix marriages between a man and woman, apart from getting help from friends and relatives. Today, online Muslim dating agencies are so popular and sophisticated. For this reasons, Muslims from all over the world have started using these sites. It is like a home for marriage platform.

For Agency Dating Muslim sites Muslim ethnicity and castes are irrelevant. These sites facilitates Muslim singles choose a companion from their own choice of background, age, qualification and nationality. It makes it possible for Muslim men to chat or speak with their chosen life partner to learn about each other interests and feelings.

Muslims are severely restricted from physical contacts between an unmarried man and a woman. Agency Dating Muslim sites are very well tuned with Sharia or the Muslim law. It helps a Muslim man and a woman to meet each other without making physical contacts. This helps Muslim single women a lot as they can know about their life partners even before they could make a commitment.

Agency Dating sites also provide a second chance for divorced Muslims. It offers an ideal place for separated Muslims talk about the dissolved matter once again without even meeting each other in person.

In countries like America and United Kingdom, Muslim population is influenced by the style of dating that is common in that culture. Agency Dating Muslim sites still, with all those changes in the society, follow and abide by the Islamic law. Most Muslims strictly maintain their Islamic law and faith. It is mentioned in the Holy Qur'an that Muslims should marry a person who belongs to same religion or culture as this would make them understand each other better and lead a happy life. Marrying outside Islam is possible only with the help of the parents or guardians, as young Muslims are easily mislead. Muslim parents should become a part of this procedure and guide their children in finding suitable partners.

With the dawn of computers and internet facilities in the poor countries and the third world countries, Agency Muslim dating sites have reached almost every part of the Muslim world. These sites provide free subscription and anyone can easily register their names and get benefited from these sites.

For these reasons, Agency Dating Muslim has become an ideal place for Muslims to meet their ideal partners without going against the law of Islam and the society. The aim of Agency Dating Muslim is to provide an ideal environment for the Muslims that best suits the Islamic society, as marriage in Islam is considered as the greatest blessing in a Muslim's life.

"A man's country is not a certain area of land, of mountains, rivers, and woods, but it is a principle and patriotism is loyalty to that principle." - George William Curtis

Everyday, thousands of Muslims in North America are faced with the same question and predicament that they wish to address: "Am I an American Muslim? Or am I a Muslim American?". This identity crisis has plagued Muslim communities all over North America, leading to confusion amongst young Muslims to whom do they owe their loyalty; Do they owe their loyalty to America first or is it owed to the lands that their parents came from? It is very important for Muslim communities to establish that one should owe his own loyalty to multiple different principles, as Tariq Ramadan states in many of his speeches, include a hyphen between one's two identities rather than having one replace one identity within the other. It is important to establish this distinction between the two types of identities one can take on, as the identity that Ramadan suggest is very essential in order to secure the future as the loyalties that constitutes within provide the necessary items needed for Islam's future in the West.

Muslim communities in the West need to pave the road for the conversion of the identities of the many young and older Muslims that live within their communities with little contact with other non-Muslim communities identity. In Ramadan's book, Ramadan heavily scrutinizes the level of isolation currently held in Muslim communities in the West, in where the loyalties of those Western Muslims are heavily focused on loyalty to solely Islam. This can be seen when he writes that it is necessary for Muslim communities in the western world to prevent isolation and be involved in the societies in which they live in, in order to address the many issues these communities face. Ramadan deems that this may be dangerous, as the lack of loyalty towards where a Western Muslim resides in can lead to the isolation. The isolation that is derived from this lack of loyalty towards a country can prevent Muslim communities from allowing their problems from being seriously taken and addressed. Furthermore, this lack of loyalty can lead to a lack of necessary interactions between Muslim and non-Muslim communities, which can be signified to prevent social, economic, and cultural benefits to Muslim communities. Ramadan states that Muslim communities in the west should establish interactions with the others around them, as this can lead to political, social, and cultural gains. Thus, it is important for Muslim Americans in the West to establish loyalties towards their respective countries, and take pride and take complete advantage of the rights that they are able to exercise. By establishing such loyalty within Muslim communities within the United States, Muslims of all ages shall feel compelled to contribute to the very intricate political system, allowing them to address the issues, which they wish to improve upon. Lastly, Ramadan mentions that establishing a loyalty towards a Muslim's country in the West can also contribute to the betterment of the Muslim community, as doing so can help establish an identity amongst non-Muslim communities. Muslim communities fail to establish an identity amongst non-Muslim communities, which contributes to the reality which addresses why Muslims have been recognized as un-American in the United States recently. The reality presents the fact that Muslims have failed in properly illustrating that there true exhibition of loyalty to America. As a result, a population of Americans believes that Muslims are indeed, un-American. As a result, they fail to find the willingness to address the problems and issues currently faced in Muslim communities. As a result, it is necessary for Muslim communities to establish loyalties towards their respective countries in order to secure Muslims' futures and provide the betterment of Muslims in the West.

There still lies another facet and perspective of loyalty, in where Ramadan fails to examine which is necessary for the building of the future of not only Western Muslims, but Muslims all over the world. Ramadan fails to examine the diminishing extent of loyalty to which young Muslims are currently losing. The reality points to the fact that young Muslims in the West currently fail to illustrate that they are truly loyal to the West. Ramadan addresses this to some extent, where he states that the loss of a Muslim identity can lead to the loss of future resources that may be beneficial to solving problems within Muslim communities in the future. This can be taken to a farther extent, where the loss of loyalty of young Muslims to the countries in which they came from can lead to the loss of bright think tanks can accelerate the path to solving problems in the Muslim world. Therefore, it is important for Muslim communities in the West to ensure the loyalty of young Muslims, which in turn can be used to be converted to a longing, wish, and desire for these young Muslims to strive to solve the problems currently evident in the Muslim world. This can be very distinctly seen within a portion of the Muslim community in Detroit, where according to Yahoo! News, communities of young Muslims have been staging protests to condemn the deadly retaliation of the Syrian Security Forces against peaceful protestors. This can be depicted as an example of how one's loyalty can be further converted to longing to solve problems in the Muslim world. Thus, one can truly see how a Western Muslim's loyalty to the country where he comes from is important to solving the problems currently held in the Muslim world.

Examining the implications of using Western Muslim's loyalty, one can truly see how these loyalties are essential for the future of not only Western Muslim's, but for Muslims around the world. As a result, it is necessary for a call to action to be thrust upon establishing the loyalties discussed in this essay, importantly distinguishing between what Ramadan calls as a "hyphenated-identity rather than an identity which replaces the other. This can be achieved by providing education seminars and lectures illustrating the importance of such loyalties and identities for securing the future of Muslims in the West and around the world. In doing so, Muslim communities in the West will be successful in compelling Muslims to work to establish these loyalties and identities within their communities.

Marriages are celebrated with the rites and rituals that are accustomed to your religion and are finalized with the affirmation of your vows, to adhere to your promises and stand by your partner through thick and thin. The traditional way of performing a marriage ceremony is unique to all religions, but what differentiates Muslim marriages apart from the rest, is the frustration of perceiving the ideal bride, considering the fact that only until a few years ago arranged marriages were the only practices that were recognized as a binding of respect and significance.

Influenced by the west, many Muslims resort to online dating sites as a median of finding true love and at the same time abide by the rules that have been passed down from generations. The concept of getting to know your match online works similarly to arrange marriages, with the only difference being that with online dating sites you're exposed to a higher number of prospects, which is a great opportunity to expand your search locally or globally, while keeping your parents and loved ones in the loop.

Many followers of Islam are still hesitant about the acceptance of these kinds of marriages in their faith and to clarify; the only concept that is deceiving to the Muslim faith is casual dating and by using Muslim matrimonial sites, you are simply viewing profiles in order to narrow down your search for the perfect mate. Muslim matrimonial sites are inclined towards their religion and the anonymity is such that all your personal details will remain with you and whom you choose to share them with. In this way you can ensure that there is no-one prying on you without your consent.

Unlike other matrimonial sites, Muslim online sites allow you to search for singles based on criteria such as a person who practices their faith 5 times a day or the categories they belong to i.e. Niqab, Hijab etc. The other misconception about searching for a mate online is the dilemma of misrepresentation and people who act fraudulently to make their profiles seem more appealing. There may be times where you may encounter specimens of this type, but is common to practically everything we do in this day and age. In the end you need to understand that most of these Muslims are out to meet eligible singles and those who share a common stream and your approval is essential to seal the end result.

Time is of the essence with anything we do and with the help of online matrimonial sites you do not have to travel with your entire family for miles to meet an individual and realistically not all prospects live in your neighbourhood, which may not be the most cost efficient strategy. The first criteria for Muslim matrimonial sites is that you belong to the same faith, which eradicates any surprises from the start and makes sure that the path you've chosen to find your mate is confined to your religion.

The rate of divorce in our modern society is well over 50% and getting to know someone, while abiding by the terms of your religion is definitely a great way to secure a blissful future.

Building on the logic roots of issues dealt with by philosophers on civilization progress and liberal arts universities in Europe, Liberal arts in the Arab and Muslim world have to learn from the European experience and style of thinking including dialectic and logic in studying philosophy which combined old and new logic. The old logic of Aristotle and al-ghazali, and the new logic of Ibn Sina (Avecina), Ibn Rushd (Averroes), where the first emphasizes the theological philosophy, and the second two emphasize Aristotlae Prior Analtics, Posterior, Analytics Topics and sophistical refutations, known after Arab, Jewish, and Christian Philosophers translations of Averroes and Ibn Sina, Moses Maimonides, and Thomas Aquinas.

The above statement is suggested as proposal for the questions examine both theology and philosophy. While Islam does not and cannot ignore religion in any aspect of life as ethical standards, it can tolerate liberal sciences in arts and humanities following philosophical assumptions about the nature of things or the matter and motion, because the idea of Double Truth Theory, where the hierarchy of intelligence on the top explains that philosophic truth may contradict, though not negate or invalidate religions truth even when reason and revelation being separate domains. The first intelligence by which all orders are based in terms of creation, which viewed as eternal process by which God is the One and Only Who is responsible for the order and nature of the universe which does not negate Islamic belief of Oneness of God.

The idea that "there is Only One God" cannot be proved logically except with belief in revelation. However, the negating of this statement or opposing it may say "there is no God," also cannot be proved logically. In both cases philosophy dealt with this issue in terms of cause-effect or the highest in hierarchy of ranking things or in terms of subject-predicates anology.

For Averroes, the Qur'an in fact, requires the intellectical elites (Ulama) to pursue philosophy Where the core is logic. There are few of these intellectuals who can distinguish between demonstration on the one hand and not demonstration on the other in a true argument. Because demonstration term followed creation of the matter first to be demonstrated by logic. The example given by philosophers is the wood and metal, in the form of a door of a house or put in the house, where no demonstration of objects can be done unless they are formulated in a shape, size, weight, and motion. This remind us of substance (Existence) and existing things. In liberal arts, and sciences the argument is not how and why the substance was created [Including human beings], but how they demonstrate their existence on earth.

In Islam Qur'an, as well as Torah and Bible, expresses its truth, by three levels corresponding to three main intellectual classes, namely, demonstratively, dialectically, and rhetorically, demonstrative as valid reasoning from necessary creation, as Aristotle, Averroes, and Avicena demonstrated in their thought on matter and existence as the highest form of rational discourse and only produces perfect knowledge. It is also, the only one guarantees unity of truth.

However, the other two (dialectical and rhetoric) forms of discourse have an important social and cultural functions [through religion]. To help people in Arab and non Arab in the Muslim world to live according to their God's will. Unfortunately the two forms in both worlds can describe intellectuals in these countries since the days of al-Ghazali. Which neglect to follow the demonstration form of logic in the argument.

The idea of existence in philosophy is well understood that revelation is the best, though, philosophic wisdom ought not to be thought of those who are not fit for it. As this results in errors lead to fragmentation of sects and heresies. Furthermore, the wisdom of revelation is supreme in that it addresses itself to all in appropriate ways and degrees. Take for example, study of biology [or mathematics, or physics] does not seek to prove who gives life, but only deals with the nature of life demonstration through organs in humans, plants, and animals. The idea was in fact supported by Avicena in his study of biology. For him, things exist either by nature or essence or choice and will, and both are true and good.

One more point to this argument, Avecina's declaration that the creation is necessity for life to begin and to end., where this idea was rejected on theological basis by al-Ghazali followers. The points which created and elecited strong and diverse reactions among philosophers are immortality of the soul, the eternity of the world and the relation between religion and philosophy which diverse philosophers in the process of reconciling reason and revelation.

Going back to the title of this article, we suggest for the Arab and Muslim world not to neglect the three forms of logic, especially the dialectical and rhetorical forms when dealing to initiate arts and sciences. And encourage them to begin demonstration principles of the matter of creation which I think, does not contradict theological values or negate the existence of God's creations, but negate or contradict behavioral practices demonstrated logically or otherwise among the various divisions of sects. By applying the three forms, the demonstration, the dialectical and the rhetorical will enhance practicing logic of philosophy, and the possible logic in the other two. Where the first is pure logic which is demonstration, while the others are combining contrary and rhetorical beliefs in any any religion.

I am far from an expert in the Islamic faith. I was raised Anglican Catholic and my expertise in my own faith is lacking, let alone a faith I am only beginning to try to understand. I raised my children in the Anglican faith and now that they are adults, each has made their personal choice as to faith.

Surprisingly, to me anyhow, my eldest son converted to Islam about two years ago. This roused my here-to-for dormant interest in the Islamic faith. To further clarify, my interest in Islamic holidays was peaked when I realized that my son was not celebrating Christmas (understandable), New Years, birthdays, and other celebrations he had grown up with. This seemed to be with or without regard to their significance with respect to the Christian faith.

I don't know if you have ever read the Quran. It is relatively brief in comparison to the King James Version of the Bible. The Quran has 114 Surahs (chapters for lack of a better word). Many professing the Islamic faith have memorized it and I am given to understand that committing the Quran to memory is everyone's goal. But I digress! What, if anything, do the Islamic faithful celebrate?

My research revealed 2 great celebrations or festivals in the Islamic faith. They are 'Idul-Fitr and 'Idul-Adha. I will describe for you, to the best of my ability, the meaning and timing of each of these.

The first, 'Idul-Fitr, ("Festival of the Breaking of the Fast") occurs at the end of Ramadan. Ramadan, by way of explanation, is the 9th lunar month in the Arabic calendar, and this month was always known as Ramadan even before the existence of Islam. In the Islamic faith, this month is devoted to fasting from dawn to sunset each day. The fasting includes abstaining from food, water, and sexual relations. Additional elements of devotion are expected as well, such as reading the entire Quran, seeking forgiveness of past sins and performing good deeds, to name a few. The basis for Ramadan as a month of fasting and retrospection is Surah 2, verse 185, for those who might have an interest in further research. The celebration of 'Idul-Fitr has the following components:

* Donations to the poor
* Celebrants wear the best clothes (often new) that they have available
* Early morning communal prayers
* Feasting and visiting relatives and friends

The second, 'Idul-Adha, (Festival of Sacrifice) occurs on the tenth day of Dhu al-Hijjah, the twelfth month in the Arabic calendar. This festival acknowledges Abraham's (Ibrihim's) willingness to obey God's (Allah's) command to Abraham to sacrifice Ishmael, his only son. The celebration of 'Idul-Adha has the following components:

* Recite the Takbir ("God is Great") before prayer on the first day and after prayers on each of the succeeding three days of the festival
* Celebrants wear their best clothes
* Sacrifice an animal for food or donate money for the purchase of food and share with the poor so that no one goes hungry

These are the two principal celebrations in the Islamic faith and of course, there is significantly more to learn about them than I can possibly provide in the brief span of this article, but I hope I have succeeded in giving you some insight into these Islamic celebrations.

With the founding of Islamic principles the sense of the time has taken an opposite idea to that previously spread among the Arabs.

This different view is summed up in a Muhammad Hadith: "Do not curse time, because God is the time." Even taking into account the fact that the word al-Dahr expresses the idea of not measurable time, this statement may interpreted as enigmatic and singular, especially in contrast with the strict monotheism of Islam.

Actually it is perfectly understandable if we see a negation of linear and impersonal time. The very personality of the Islamic God, with absolutely and unpredictable freedom is transmitted to the cycle time: behind the passing of days, there is always a principle that in itself is immutable and unaffected.

The idea of Islam as Dahr as one of the leading powers that governs the flow of the universe and in this description is underlined and in time there is a freely act of what they define as divine providence.

We have a sort of attractive force that is manifested in the world of the sky, an endless become all consuming, while the other force is set essentially as a reflection of that does not change but because of that is subjected to all the mutations.

The clear distinction between Zaman and Dahr, allows us to better understand some feature of the Islamic traditions particularly related to the complex relationship that exists between the duration of God and human time.

The return set out by Islam to a lunar calendar, with fluctuating between 29 months and 30 days and moving in the true season of the year represented a return to the undefined time and his continued mobility, and this led to not consider the temporal flow as a linear and fate always equal to itself, by perceiving the contrary, the presence of a primordial and immutable principle which is not party to the passing of days. This approach is a whole difference with the Christian idea of the living presence of God in the human history with His sorrowful vicinity than the Islamic God.

Removing his shoes and standing in silent prayer beside a Muslim cleric inside Istanbul's Blue Mosque, Pope Benedict XVI created an indelible image of his willingness to open a dialogue with the Islamic world.

At the same time, the pope did not back away from his suggestion, made two months ago during a lecture at Germany's Regensburg University, that Islam had a problem with violence. (Tom Hundley, Chicago Tribune foreign correspondent)

The Pope who previously angered the Islamic world by quoting a 14th Century Byzantine emperor who said that most of the Prophet Mohammad's contributions to religion were "evil and inhuman, such as his command to spread by the sword the faith he preached." showed off his diplomacy skills in Turkey and thereby won the hearts of those who previously fought him.

During his four-day stay in Turkey the pope avoided direct references to Islam, but his message was consistent:

"Above all, we wish to affirm that killing innocent people in God's name is an offense against him and against human dignity," the pope said in a joint declaration with Ecumenical Patriarch Bartholomew I, leader of the Greek Orthodox church.

The Pope continued to pursue religious equality and reciprocity globally, urging the Muslim world to allow Christians freedom of religious expression and the right to build churches in Islamic lands. Minorities in majority Muslim nations have basic human rights too and should be afforded religious freedoms like the rest.

"I think the best index of the success of the trip is that it provoked a response from Al Qaeda," said Rev. John Wauck, a professor at the Santa Croce Pontifical University in Rome. "That means it bothered them."

A message from Al Qaeda denouncing the pope's visit as a "crusader campaign" against Islam and an attempt to "extinguish the burning ember of Islam" in Turkey appeared on several militant Islamic Web sites.

"Al Qaeda doesn't want to see reconciliation. They want to see inter-religious conflict," Wauck said. "Their response showed that whatever the pope is doing, it's working."

The moment that defined the pope's message was the simple act of standing side-by-side in prayer with the grand mufti of Istanbul, a moment that was replayed on evening news broadcasts and front pages around the world.

"The image you're left with is that the pope is not hostile to Muslims. It made clear that whatever disagreements he may have theologically and intellectually with Islam, he is not anti-Muslim," Wauck said.

The pope's approach to a dialogue with Islam has been carefully calculated, according to George Weigel, a Catholic commentator and senior fellow at the Ethics and Public Policy Center in Washington.

"The pope knew exactly what he was doing [in his Regensburg lecture]," Weigel said. "He decided that it was time to put a challenge to the Islamic world that only he, as pope, could put."

"The congenial pope," declared an editorial in Hurriyet, one of Turkey's leading newspapers. The rest of the Turkish media have been similarly charmed.

"He came here with a lot of baggage, and I didn't know whether he would be able to overcome that," said Binnaz Toprak, a political scientist at Istanbul's Bogazici University.

"But in the end the pope presented himself not only as a religious leader, but also a diplomat," Toprak said. "The Turkish public will be pleased that we made a nice show of Islamic tolerance and Turkish hospitality, and [the pope] gave an image to the world that he is in favor of dialogue."

And so too should the rest of the world be in favor of religious dialogue. Though we may have our religious differences, certainly there is room for tolerance and dialogue. We can disagree without being disagreeable. Let us love one another and learn to live together peaceably despite our differences.

Keep listening Al Qaeda! You just might learn something about the unconditional love of God, heart of the Father in heaven, and how to build bridges with humanity on earth. God is not a killer; He's a life giver.

On a recent visit to Istanbul, I noticed a new structure in the historic Sultanahmet area where the Ayasofya, the Sultan Ahmet (Blue Mosque), the Hippodrome and several other imposing monuments are located. Some of these trace their history back to the 3rd century BC. The new structure housed the 1001 Inventions exhibition that traces the forgotten story of a thousand years of science from the Muslim world from the 7th century onwards, and how it was impacted by discoveries from other civilizations- the Indian, Persian, Greek and Chinese.

On entering the exhibition I watched a film that showed the many technological feats that had been achieved in the Muslim world, including those that formed the precursors to modern day inventions such as the very film that I was watching. Ibn al Haytham, an eminent philosopher and mathematician observed light coming in from a small hole made in the shutters of a window. Further observation and experimentation led to the invention of the Camera Obscura, the first camera in history. This has led to the sophisticated digital imaging processes of today, including the making of films and their projection on screens, apart from the science of lasers, optics and bio-luminance.

The exhibition itself was an eye opener of a different kind. Beginning with the Elephant Clock, built about 800 years ago by al-Jazari, at a time when the Muslim world spread from Spain to Central Asia, the Clock not only tells the time, but brings together Greek water principles with an Indian water timing bowl set on an Indian elephant, topped by an Egyptian Phoenix and flanked by a Chinese dragon and Arabian figures, including that of the Emperor Saladin. The exhibition also covered inventions in the field of mathematics, libraries, medicine, hospitals, surgery and surgical instruments, town planning, architecture, code breaking and cryptography, weaponry, post and mail, astronomical instruments such as the Astrolabe, among many others.

On the Turkish Airways flight on the way back from Istanbul to Mumbai, I remembered that the first person to make an attempt to fly was Abbas ibn Firnas in the 9th century, and not the Wright Brothers, Wilbur and Orville, as is generally believed. Firnas was renowned as a poet, astrologer, musician and engineer, and his dream was to create a flying machine that was capable to carrying a human into the sky. He managed a number of short flights over the desert region before attempting two famous flights in his home region of Cordoba. For his first flight, he wrapped himself in a loose cloak stiffened with wooden struts and jumped from the minaret of the Great Mosque of Cordoba. The cloak helped him to glide downwards, much as if he was wearing a parachute or seated on a hang-glider. He got away with minor injuries.

The next flight machine made by Ibn Firnas was from silk and eagle feathers. Taking off from a hill and watched by a large crowd of people, he flew to a significant height and stayed aloft for over ten minutes. He then plummeted to the ground and broke not only the wings of the machine, but one his own vertebrae. At this time, the seventy year old Firnas realized the role played by the tail of birds when they land - an observation that is very relevant to landing systems in flying machines of today. Thus, once again, as in the watching of the film, I realized that Ibn Firnas had been a little bit responsible for my ability to see and experience the exhibition in Istanbul!

However, there is a question which the exhibition fails to address - What happened to science, technology, invention and innovation in the Muslim world from the 16th century onwards, when Europe took over as the leading inventors in the world? (Even though scientists of the Muslim world helped lay the foundations of the European Renaissance). And perhaps even more important, what is the role of scientists in the Muslim world today?

In early 21st century, the 20 Arab countries combined, contributed roughly 0.55% of the world's published scientific literature. From 1980 to 2000, only 370 patents were issued to inventors in nine Arab countries. In the same time span, South Korea received 16,328 patents. However, countries in the Middle East have recognized the need to encourage experimentation and innovation in science and technology. As a result, there has been a surge of Science and Technology parks in the region during the last few years. As of 2007, there were 30 parks dedicated to information and communication technology (ICT), 15 biotechnology parks and 12 engineering parks established in the Middle East. UAE and Turkey have the largest number of Science and Technology parks.

An interesting project, launched in the Arab World is a study to a sequence 100 Arab genomes at high resolution by the end of 2010. The project was launched in 2008 by Saudi Arabia and then taken over by the newly established Center for Arab Genomic Studies in the UAE. The project has tremendous potential for creating new diagnosis systems, as well as treatment plans. However, whether it will be able to revolutionize medicine as the great physician of the 9th century Al-Zahrawi did, remains to be seen.