Muslims decry violence against Uighurs

Siraj Wahab
ALKHOBAR: A large section of Muslims yesterday offered special prayers for the well-being of their co-religionists in Urumqi and Kashgar in China’s far-west Xinjiang province. They expressed shock at the violence that is being meted out to Uighurs by Han Chinese in a region that Muslims know as East Turkestan. They prayed for peace to prevail in the region and expressed complete solidarity with the besieged people.

“The images that are coming out of Urumqi are very painful. Club-wielding Han Chinese, who are being resettled in the region, are roaming the streets. I have seen television images of Uighur women cowering in fear at the impending attacks.

“We knew not everything was all right in the Muslim-dominated province of China, but we were oblivious to the scale of the anti-Muslim sentiment there,” said Amin Nasser Kashgari, who works as a subcontractor for a water utility firm in Dammam. Amin Kashgari’s forefathers belonged to Kashgar, which is close to Urumqi and which has also been the focus of the recent troubles.

“These are very dark days for the Uighur people. It is a repressive regime in China. Remember what they did to their own people at Tiananmen Square. Uighurs are not Chinese. They speak their own language. They have their own distinct culture. This is certainly not to the liking of the Han Chinese who are being resettled in the predominantly Muslim region... Violence has been simmering in the region for a long time,” he pointed out.

Saad Muhammad Al-Qahtani, who offered Friday prayers along with a large group of faithful at a prominent mosque in Alkhobar, said China enjoyed a good reputation among Saudis. “We all know they are a hard-working people, that they are in line to become the world’s next superpower. However, this repression against Muslims in China has unnerved me. What I see and hear is beyond words. Some people in our family circle have suggested that what is happening there is certainly no different than what is happening in Palestine. It is just that the media is not fully aware of what is happening in China,” he said.

“Witnesses quoted by Arabic television channels have confirmed that demonstrators were shot and beaten to death by Chinese police, and some were even crushed under armored vehicles,” claimed an agitated Al-Qahtani. Jameel Muhammad Hotani, a young science student at a local university, said chat rooms frequented by Arabs were vociferously discussing the Uighur issue. “There is a lack of awareness about the region. Whatever information is available is available through the Western news agencies. They are basically talking about only the current troubles. There is no mention of the roots of the problem,” he said. According to Saudis of East Turkestani origin, what is happening in East Turkestan is nothing less that what is happening in Palestine. “Just as Israel is busy usurping Arab land and ‘Judaizing’ Jerusalem, China is usurping East Turkestan. In the 1940s and 1950s and 1960s China brought in millions of Han Chinese to settle them on Uighur land. A lot of these Han Chinese were basically criminal elements and they have wreaked havoc in the region,” said Abdul Qader, Jameel Muhammad’s brother.

The Hotani brothers trace their ancestry to Hotan in East Turkestan. They said their father and grandfather were among the Uighur elite. They were part of the East Turkestani government. When China flooded East Turkestan with Han Chinese, most of the Uighurs who had the resources fled the region. “It was in mid-1940s that our parents landed in Saudi Arabia. They were among so many Uighurs who were offered Saudi hospitality,” said Qader. They urged China to heed international opinion and end all violence. “We call on the Chinese government to ensure the safety of everyone living in East Turkestan,” Qader added. The violence in East Turkestan prompted Organization of the Islamic Conference (OIC) Secretary-General professor Ekmeleddin Ihsanoglu to issue two statements in the last three days. He expressed deep concern at the deteriorating situation in Uighur Autonomous Region of China and in particular the loss of life in great number among the civilians and the loss of property.

Ihsanoglu deplored the climate of fear that the Uighur people are obliged to live in. He called upon the Chinese government to provide protection for the civilian population and to allow them to return to their normal life.

“It is my belief that the chronic problem facing the Uighur people could not be solved through security measures alone.”

Source : Arab News

Islamic Studies Chair for Carolina Students

CAIRO — The University of North Carolina (UNC) is creating an endowed faculty chair in Islamic studies to meet the growing hunger for information on Islam and Muslims in the post-9/11 world.

"At Carolina, we're proud that our academic strengths include the study of diverse religions since that helps our students and the public better understand other cultures," Holder Thorp, the university chancellor, told the Herald Sun on Monday, January 26.

Along with money granted from the state tax, fundraising effort would be led by Cemalnur Sargut, president of the Turkish Women's Cultural Association in Istanbul.

"We're grateful that our distinguished friends from Turkey are providing a new opportunity to further enhance the university's expertise in Islamic studies," Thorp said.

Named after Turkish writer Kenan Rifai, who advocated women education and development in the 20th century, the chair aims to raise awareness about Islamic studies and the Muslim world.

"It's not teaching religion the way you might do it in Sunday school," notes Dee Reid, director of communications of the College of Arts and Sciences.

"It's not for a practitioner of Islam, it's for an expert in Islamic studies…for the academic study."

Chartered in 1789, the UNC was the first public university in the US and the only one to graduate students in the 18th century.

Today, it is a public, multi-campus university dedicated to the service of North Carolina and its people.

It encompasses 16 diverse constituent institutions and other educational, research, and public service organizations.

Growing Interest

The Islamic studies chair aims to meet the growing interest among American students for information about Islam and Muslims.

"There's increasing interest in this among students," explains Reid, the College of Arts and Sciences communications director.

"I think since 9-11 there's been tremendous interest in learning Arabic and learning about people who practice Islam in different parts of the world," added the official.

"It's an emerging field. Students are tremendously interested in going abroad because of this."

A recent Pew Research Center and the Pew Forum poll showed that the majority of Americans know very little about the practices of Islam.

The Islamic studies chair has drawn a "wait-and-see" stance from the Christian groups at the university.

"I'd really rather not comment on it until I have a chance to look into it and think about it," Lee Sullens, campus minister with Carolina Baptist Campus Ministry, told the newspaper.

"We would be interested in understanding it more," agreed Miles O'Neill, campus director of Cornerstone Campus Crusade for Christ.

"It's not the type of thing we're going to protest."

Source : IslamOnline.net & Newspapers

Muslims get on the bus

By Rashid Abbara
Florida Muslims are putting ads on city buses to promote tolerance and teach their neighbours about Islam.

The voices of reason, moderation and tolerance in any faith must always be louder than those of extremists. Unfortunately, every time terrorists falsely claim Islamic justification for their violence, all Muslims are tarred with the same broad brush. The voices of mainstream Muslims condemning these unjustifiable acts are often drowned out by the inflammatory rhetoric of those same terrorists.

It is important that people of other faiths know that Muslims in America and around the world are speaking out against terrorism. That is why the South Florida Muslim community embarked on a campaign this fall, designed to reach out to our fellow Americans and teach them about Islam and Muslims.

Since November 25, and continuing for eight weeks, the Dade and Broward County transit systems in south Florida are displaying large, colourful banners about Islam on the sides of 120 buses. We thought the buses would be the most exotic way to promote our message. These large ads, floating around the city, are very visible to drivers and pedestrians. Similar campaigns in Chicago and New York have been successful and generated great curiosity. The public is used to seeing ads that promote products and services, but not ads like ours. This American Islamic awareness campaign is designed to bring positive awareness of Islam and Muslims to our fellow Americans.

Our campaign started on Thanksgiving, the beginning of the holiday season and gorgeous weather. This is a perfect opportunity for the Muslim community to bring positive awareness about Islam not only to Floridians but also to tourists to take back home.

It is time for mainstream Muslims to stand up and speak more loudly than the tiny minority of extremists who are dragging Islam's name through the mud. We hope that this positive, pro-active campaign will enhance understanding of Islam and encourage dialogue and mutual understanding.

At one fundraising event at a local mosque, we asked everyone to participate in the bus ad project and donate whatever they could afford, even if it was just one dollar. One child gave three dollars and said: "Now I could walk out and say I am a co-founder of this project that will defend Islam and Muslims." A Muslim man in his late 50s told us: "I don't have any money, but I could volunteer to drive the bus." It is this type of attitude that keeps us going. His words brought tears to my eyes, knowing that he is willing to do whatever it takes to demand respect and live righteously.

These are just small examples of ordinary Muslims who want to make a difference in this world. I remember a friend of mine telling me that it would be hard to raise $60,000 in a short period because the Muslim community cannot afford to sponsor another project in a period of economic hardship. I told him that we cannot afford to be misperceived as silent on the issue of terror.

Since its launch, our website, www.CallingIslam.com, has had more than 220,000 views. Our call centre has received hundreds of calls on our US toll-free number 1-888-ISLAM-55. Most callers had misconceptions about Islam and wanted to learn more about their Muslim neighbours.

It is through such initiatives that we will all come together as people of faith to marginalise the extremists so that the voice of moderation is heard loud and clear.

Source : Guardian.co.uk

Human Rights according to the Quran

By: Riffat Hassan

To many Muslims the Qur'an is the Magna Carta of human rights and a large part of its concern is to free human beings from the bondage of traditionalism, authoritarianism (religious, political, economic, or any other), tribalism, racism, sexism, slavery or anything else that prohibits or inhibits human beings from actualizing the Qur'anic vision of human destiny embodied in the classic proclamation: "Towards Allah is thy limit" 5.

In the section entitled "General Rights" which follows, an account is given of the Qur'an's affirmation of fundamental rights which all human beings ought to possess because they are so deeply rooted in our humanness that their denial or violation is tantamount to a negation or degradation of that which makes us human. From the perspective of the Qur'an, these rights came into existence when we did; they were created, as we were, by God in order that our human potential could be actualized. Rights created or given by God cannot be abolished by any temporal ruler or human agency. Eternal and immutable, they ought to be exercised since everything that God does is for "a just purpose" 6.

GENERAL RIGHTS

A. Right to Life

The Qur'an upholds the sanctity and absolute value of human life 7 and points out that, in essence, the life of each individual is comparable to that of an entire community and, therefore, should be treated with the utmost care 8.

B. Right to Respect

The Qur'an deems all human beings to be worthy of respect 9 because of all creation they alone chose to accept the "trust" of freedom of the will 10. Human beings can exercise freedom of the will because they possess the rational faculty, which is what distinguishes them from all other creatures 11. Though human beings can become "the lowest of the lowest", the Qur'an declares that they have been made "in the best of moulds" 12, having the ability to think, to have knowledge of right and wrong, to do the good and to avoid the evil. Thus, on account of the promise which is contained in being human, namely, the potential to be God's vicegerent on earth, the humanness of all human beings is to be respected and considered to be an end in itself.

C. Right to Justice

The Qur'an puts great emphasis on the right to seek justice and the duty to do justice 13. In the context of justice, the Qur'an uses two concepts: "'adl" and "ihsan". Both are enjoined and both are related to the idea of "balance", but they are not identical in meaning.

"'Adl" is defined by A.A.A. Fyzee, a well-known scholar of Islam, as "to be equal, neither more nor less." Explaining this concept, Fyzee wrote: "...in a Court of Justice the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introduces the balance in the form of scales that are evenly balanced." 14. "'Adl" was described in similar terms by Abu'l Kalam Azad, a famous translator of the Qur'an and a noted writer, who stated: "What is justice but the avoiding of excess? There should be neither too much nor too little; hence the use of scales as the emblems of justice" 15. Lest anyone try to do too much or too little, the Qur'an points out that no human being can carry another's burden or attain anything without striving for it.16

Recognizing individual merit is a part of "'adl", The Qur'an teaches that merit is not determined by lineage, sex, wealth, worldly success or religion, but by righteousness, which consists of both right "belief" ("iman") and just "action" (" 'amal") 17. Further, the Qur'an distinguishes between passive believers and those who strive in the cause of God pointing out that though all believers are promised good by God, the latter will be exalted above the former 18.

Just as it is in the spirit of "'adl" that special merit be considered in the matter of rewards, so also special circumstances are to be considered in the matter of punishments. For instance, for crimes of unchastity the Qur'an prescribes identical punishments for a man or a woman who is proved guilty 19, but it differentiates between different classes of women: for the same crime, a slave woman would receive half, and the Prophet's consort double, the punishment given to a "free" Muslim woman 20. In making such a distinction, the Qur'an while upholding high moral standards, particularly in the case of the Prophet's wives whose actions have a normative significance for the community, reflects God's compassion for women slaves who were socially disadvantaged.

While constantly enjoining "'adl", the Qur'an goes beyond this concept to "ihsan", which literally means, "restoring the balance by making up a loss or deficiency" 21. In order to understand this concept, it is necessary to understand the nature of the ideal society or community ("ummah") envisaged by the Qur'an. The word "ummah" comes from the root "umm", or "mother". The symbols of a mother and motherly love and compassion are also linked with the two attributes most characteristic of God, namely, "Rahim" and "Rahman", both of which are derived from the root "rahm", meaning "womb". The ideal "ummah" cares about all its members just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs. While showing undue favour to any child would be unjust, a mother who gives to a "handicapped" child more than she does to her other child or children, is not acting unjustly but exemplifying the spirit of "ihsan" by helping to make up the deficiency of a child who need special assistance in meeting the requirements of life. "Ihsan", thus, shows God's sympathy for the disadvantaged segments of human society (such as women, orphans, slaves, the poor, the infirm, and the minorities)

D. Right to Freedom

As stated earlier, the Qur'an is deeply concerned about liberating human beings from every kind of bondage. Recognizing the human tendency toward dictatorship and despotism, the Qur'an says with clarity and emphasis in Surah 3: Al-'Imran: 79:

It is not (possible) - That a man, to whom - Is given the Book, - and Wisdom, - And the Prophetic Office, - Should say to people:- "Be ye my worshippers - Rather than Allah's" - On the contrary - (He would say): - "Be ye worshippers - Of Him Who is truly - The Cherisher of all." 22

The institution of human slavery is, of course, extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Qur'an insist that slaves be treated in a just and humane way 23, but it continually urged the freeing of slaves 24. By laying down, in Surah 47: Muhammad: 4, that prisoners of war were to be set free, "either by an act of grace or against ransom" 25, the Qur'an virtually abolished slavery since "The major source of slaves - men and women - was prisoners of war" 26. Because the Qur'an does not state explicitly that slavery is abolished, it does not follow that it is to be continued, particularly in view of the numerous ways in which the Qur'an seeks to eliminate this absolute evil. A Book which does not give a king or a prophet the right to command absolute obedience from another human being could not possibly sanction slavery in any sense of the word.
The greatest guarantee of personal freedom for a Muslim lies in the Qur'anic decree that no one other than God can limit human freedom 27 and in the statement that "Judgment (as to what is right and what is wrong) rests with God alone" 28. As pointed out by Khalid M. Ishaque, an eminent Pakistani jurist:

The Qur'an gives to responsible dissent the status of a fundamental right. In exercise of their powers, therefore, neither the legislature nor the executive can demand unquestioning obedience...The Prophet, even though he was the recipient of Divine revelation, was required to consult the Muslims in public affairs. Allah addressing the Prophet says: "...and consult with them upon the conduct of affairs. And...when thou art resolved, then put thy trust in Allah" 29.

Since the principle of mutual consultation ("shura") is mandatory 30, it is a Muslim's fundamental right, as well as responsibility, to participate in as many aspects of the community's life as possible. The Qur'anic proclamation in Surah 2: Al-Baqarah: 256, "There shall be no coercion in matters of faith" 31 guarantees freedom of religion and worship. This means that, according to Qur'anic teaching, non-Muslims living in Muslim territories should have the freedom to follow their own faith-traditions without fear or harassment. A number of Qur'anic passages state clearly that the responsibility of the Prophet Muhammad is to communicate the message of God and not to compel anyone to believe 32. The right to exercise free choice in matters of belief is unambiguously endorsed by the Qur'an 33 which also states clearly that God will judge human beings not on the basis of what they profess but on the basis of their belief and righteous conduct 34, as indicated by Surah 2: Al-Baqarah: 62 which says:

Those who believe (in the Qur'an) - And those who follow the Jewish (scriptures), - And the Christians and the Sabians, - Any who believe in God - And the Last Day, - And work righteousness, - Shall have their reward - With the Lord: on them - Shall be no fear, nor shall they grieve. 35

The Qur'an recognizes the right to religious freedom not only in the case of other believers in God, but also in the case of not-believers in God (if they are not aggressing upon Muslims) 36.

In the context of the human right to exercise religious freedom, it is important to mention that the Qur'anic dictum, "Let there be no compulsion in religion" 37 applies not only to non- Muslims but also to Muslims. While those who renounced Islam after professing it and then engaged in "acts of war" against Muslims were to be treated as enemies and aggressors, the Qur'an does not prescribe any punishment for non-profession or renunciation of faith. The decision regarding a person's ultimate destiny in the hereafter rests with God.

The right to freedom includes the right to be free to tell the truth. The Qur'anic term for truth is "Haqq" which is also one of God's most important attributes. Standing up for the truth is a right and a responsibility which a Muslim may not disclaim even in the face of the greatest danger or difficulty 38. While the Qur'an commands believers to testify to the truth, it also instructs society not to harm persons so testifying 39.

E. Right to Acquire Knowledge

The Qur'an puts the highest emphasis on the importance of acquiring knowledge. That knowledge has been at the core of the Islamic world-view from the very beginning is attested to by Surah 96: Al'Alaq: 1-5, which Muslims believe to the first revelation received by the Prophet Muhammad.

Asking rhetorically if those without knowledge can be equal to those with knowledge 40, the Qur'an exhorts believers to pray for advancement in knowledge 41. The famous prayer of the Prophet Muhammad was "Allah grant me Knowledge of the ultimate nature of things" and one of the best known of all traditions ("ahadith") is "Seek knowledge even though it be in China."

According to Qur'anic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. The Qur'an emphasizes the importance of the pursuit of learning even at the time, and in the midst, of war 42.

F. Right to Sustenance

As pointed out by Surah 11: Hud: 6, every living creature depends for its sustenance upon God. A cardinal concept in the Qur'an - which underlies the socio-economic-political system of Islam - is that the ownership of everything belongs, not to any person, but to God. Since God is the universal creator, every creature has the right to partake of what belongs to God 43. This means that every human being has the right to a means of living and that those who hold economic or political power do not have the right to deprive others of the basic necessities of life by misappropriating or misusing resources which have been created by God for the benefit of humanity in general.

G. Right to Work

According to Qur'anic teaching every man and woman has the right to work, whether the work consists of gainful employment or voluntary service. The fruits of labour belong to the one who has worked for them - regardless of whether it is a man or a woman. As Surah 4: An-Nisa': 32 states:

...to men - Is allotted what they earn, - And to women what they earn 44

H. Right to Privacy

The Qur'an recognizes the need for privacy as a human right and lays down rules for protecting an individual's life in the home from undue intrusion from within or without 45.

I. Right to Protection from Slander, Backbiting, and Ridicule

The Qur'an recognizes the right of human beings to be protected from defamation, sarcasm, offensive nicknames, and backbiting 46. It also states that no person is to be maligned on grounds of assumed guilt and that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next 47.

J. Right to Develop One's Aesthetic Sensibilities and Enjoy the Bounties Created by God

As pointed out Muhammad Asad, "By declaring that all good and beautiful things to the believers, the Qu'ran condemns, by implication, all forms of life-denying asceticism, world- renunciation and self-mortification.48 In fact, it can be stated that the right to develop one's aesthetic sensibilities so that one can appreciate beauty in all its forms, and the right to enjoy what God has provided for the nurture of humankind, are rooted in the life-affirming vision of the Qur'an.49

K. Right to Leave One's Homeland Under Oppressive Conditions

According to Qur'anic teaching , a Muslim's ultimate loyalty must be to God and not to any territory. To fulfill his Prophetic mission, the Prophet Muhammad decided to leave his place of birth, Mecca, and emigrated to Medina. This event ("Hijrah") has great historical and spiritual significance for Muslims who are called upon to move away from their place of origin of it becomes an abode of evil and oppression where they cannot fulfill their obligations to God or establish justice.50

L. Right to "The Good Life"

The Qur'an uphold the right of the human being only to life but to " the good life ". This good life, made up of many elements , becomes possible when a human being is living in a just environment. According to Qur'anic teaching, justice is a prerequisite for peace, and peace is a prerequisite for human development. In a just society, all the earlier-mentioned human rights may be exercised without difficulty. In such a society other basic rights such as the right to a secure place of residence, the right to the protection of one's personal possessions, the right to protection of one's covenants, the right to move freely, the right to social and judicial autonomy for minorities, the right to the protection of one's holy places and the right to return to one's spiritual center, also exist 51.

Nigerian `Eid Promotes Tolerance

CAIRO — Nigerian President Umar Musa Yar'Adua hopes his countrymen, especially Muslims, capitalize on the four-day `Eid al-Adha to promote tolerance, especially after the recent religious violence in the central city of Jos, The Punch daily reported Sunday, December 7.

"As we mark the `Eid-el-Kabir this year against the background of the recent violent crisis in Jos, with the saddening loss of so many lives, we must seize the opportunity of the occasion to reflect on what we need to do to overcome this recurrent challenge to our unity and hindrance to the progressive development of our nation," Yar'Adua said in his `Eid message.

"Nothing can possibly justify the recurrent descent to violence and politics of hate in some of our communities by people who have lived together peacefully for centuries."

Hundreds of people were killed and several mosques and churches were razed in Jos late in November during clashes between Christian and Muslim mobs.

The clashes erupted after rumors that the All Nigerian People Party (ANPP), a predominantly Muslim party, had lost the local election to the federal ruling People's Democratic Party (PDP), which is mainly Christian.

"Our two major religions are founded on the virtues of love, tolerance, forbearance and forgiveness ," stressed President Yar'Adua, a Muslim.

"We must take those injunctions much more to heart and show at all times that we have truly become one people, united by a common destiny."

Nigeria, one of the world's most religiously committed nations, is divided between a Muslim north and a Christian south.

Muslims and Christians, who constitute 55 and 40 percent of Nigeria's 140 million population respectively, have lived in peace for the most part.

Tolerance

President Yar'Adua urged Nigerians of all faiths to use `Eid al-Adha opportunity to reflect on ways to overcome the religious and sectarian violence.

"We, as leaders at all levels, must also renew our national commitment to evolving and implementing measures and policies that would make sectarian violence a thing of the past in our country, while fostering the harmonious and peaceful co-existence of all our people," he said.

"This administration will provide the required national leadership in this regard but we need the full support, cooperation and collaboration of all Nigerians to succeed."

Babatunde Fashola, the Governor of Lagos State, said the greatest challenge facing the world was to expand the boundaries of tolerance so that humanity can "create a secure, safe and healthy world that enhances rather than desecrates life."

He sees in the spiritual journey of hajj, which millions of Muslims from around the world are currently performing in Saudi Arabia, as an excellent example.

"The diversity of faiths, cultures, tongues and traditions that exist in our world, as typified by the multi-national and multi-cultural character of the multitude of pilgrims that converged in the holy land, is a testimony of the limitless greatness of the Almighty who is the source of all existence."

Who Are Muslims?

So, what role does religion really play in Muslims' lives? According to Gallup Polls in 2001 and 2005-2007, of countries with substantial or predominantly Muslim populations, majorities in many countries (several in the 90% range) say that religion is an important part of their daily lives. Sizable percentages rate "having an enriched religious/spiritual life" as an aspect of life that is essential, that one cannot live without. Asked what they admire most about the Islamic world, the No. 1 response from significant percentages of populations in countries as diverse as Turkey, Saudi Arabia, and Indonesia is "people's sincere adherence to Islam."

Many regard religion as a primary marker of identity, a source of meaning and guidance, consolation and community, and essential to their progress. Majorities of both men and women in many predominantly Muslim countries want to see Islamic principles, Sharia, as a source of legislation. These respondents have much in common with the majority of Americans who wish to see the Bible as a source of legislation. Both groups emphasize the importance of family values and are deeply concerned about issues of social morality. In fact, what respondents in the Muslim world and a significant number of Americans say they admire least about Western civilization is an excessive libertinism in society.

Islam is not to its adherents what it might appear to outside observers: simply a restrictive shell of rules and punishments. To many Muslims, it is a spiritual mental map that offers a sense of meaning, guidance, purpose, and hope. Vast majorities of residents in predominantly Muslim countries say their lives have an important purpose (90% of Egyptians, 91% of Saudis).

The importance of religion is reinforced by what Muslims say about their traditions and customs, which also continue to play a central role in their lives. When asked, "Are there traditions and customs that are important to you, or not?" majorities in many predominantly Muslim countries say "yes": Jordan (96%), Saudi Arabia (95%), Turkey (90%), and Egypt (87%). This contrasts sharply with percentages of those answering "yes" to the same question in the United States (54%) and especially in European countries such as the United Kingdom (36%), France (20%), and Belgium (23%).

If religion is regarded by so many Muslims as a core life value, beyond the sensational images and religious rhetoric of extremists, what is this faith that has won the devotion of so many? What does it mean to be Muslim? What principles call more than a billion people, with different languages and cultures, spread all over the world?

Based on the largest and most in-depth study of its kind, Who Speaks for Islam? What a Billion Muslims Really Think presents the remarkable findings of the Gallup Poll of the Muslim world, the first ever data-based analysis of the points of view of more than 90% of the global Muslim community, spanning more than 35 nations.

An excerpt from the book Who Speaks for Islam? by John L. Esposito and Dalia Mogahed