Sexual abuse, whether of women, men, or children, cannot be prevented by law. At most, law agencies can punish abuse after the fact when it has already done the terrible, lasting psychological and social damage that it does.
Over the last seventy years, in the Western world any notion of ‘sin’ attached to sexual behaviours traditionally regarded as abhorrent has been dissolved. Steadily, over this period, the notion of ‘sin’ has been replaced by a legal concept, namely the concept of ‘consent’. This fits well with the Western cultural ideal of ‘personal autonomy’, the ideal that anyone should be free to behave as they please so long as their behaviour is not harming any other’s right to the same autonomy. In sexual relations between people, ‘abuse’ is recorded only when any of the partners involved has not freely given consent. For children, of course, the concept of legal minority applies, meaning that a child can never give consent. Otherwise, anything that any consenting adults do is legally ok.
This should mean that sexual abuse, as a legally defined crime, is no more of a problem for society than other crimes such as assault, theft, fraud, murder, and so on.
The problem with this approach is that sexuality (abusive or non-abusive) is not limited to the act of sexual intercourse itself. The relevance of consent to the actual performance of sexual acts is accordingly rather limited. Sexuality is an expression of desire, and (among humans) desire can arise even when there is no external stimulus for it, even when there is no possibility of contact or conversation with any potential sexual partner. Both biologically and religiously, sexuality is understood to be something connected with the appetite and need to reproduce. The need for reproduction is carried among human beings by the engine of desire. This engine can be active, fueled up, and running, in the absence of any object of desire and any conscious will to reproduce. In the present time, human consciousness is overwhelmed by super-intense audio and visual images (especially by highly repetitive multimedia advertising in private and public spaces and on hand-held devices at any time of day or night). As a result, the engine of desire is never allowed to settle into idling mode, never allowed to quieten and slow down.
All religious traditions strive to inhibit and regulate sexual desire by connecting it to the responsibility of parenting, so that sex is associated not only with mating and producing children, but also with nurturing them and making them fully competent social beings. This is a very long process (some twenty years), and requires a huge expenditure of psychological, social, and economic effort. The only context in which this effort can be sustained, especially for the benefit of the children, is marriage and family life. All the moral and religious-legal inhibitions surrounding sexuality are concerned with building a strong, stable bond between sexual desire and responsibility for others.
Modern Western cultural norms, which encourage the indulgence of short-term personal preferences over any long-term goals (personal or social), have combined with advances in the technology of contraception and with the legalisation of abortion, to dissociate sex from reproduction, which necessarily dissociates sex from responsibility to oneself and others.
As I have said, sexual desire is the engine of a fundamental need, the need to reproduce. It is a fierce, powerful energy, cruelly strong in youth and early maturity, but one that persists at some level throughout life. Sexual desire is mixed with other impulses and behaviours that characterise animal behaviour generally, and human behaviour most conspicuously. Notably, the desire to mark out and protect a territory (home) where the children can be raised and the desire to mark out and protect the values (identity, belonging, customs and practices, etc.) that are inculcated in the children and, through them, transmitted through time – all of these desires are mixed up inside the need to reproduce. This mixture also affects sexual behaviours and the norms that grow around them. Rivalry, domination, possessiveness, jealousy, envy – the desire not to possess some object of desire for its own sake but to prevent someone else from possessing that object – negative emotional states like this can intervene in sexual behaviour and make it exploitative and destructive regardless of consent. And how, in any case, does one legally determine consent? Is it really possible to determine when consent was given, and to what precisely, and for how long?
There is no law imaginable, no force of coercion or persuasion, which can control desire itself. Only the one who carries (or is carried by) desire can, from within, control or discipline it for the sake of being responsible and unselfish. This is a matter of interior discipline, not exterior discipline.
The role of religious teaching (and of the various cultural-legal traditions based on religious teaching) is to provide an environment in which self-discipline and self-control are more highly valued than their opposites – self-indulgence and control of others. This environment usually consists of conventions of dress and speech, and special rites (such as weddings) which mark out the boundaries between the persons and occasions where sexual desire is allowed and those where it is not.
It is possible, as with any convention, to appear to follow it, without really following it. In other words conventions, just like laws, can only work to the extent that people believe those conventions to be right and beneficial. People must believe that they are doing the right thing because it is the right thing. Equally, they must believe that disregarding the conventions is wrong, a sin, which threatens harm for both individuals and society. In religious perspective, consenting to a wrong does not make it right.
It is not possible, in my opinion, to build within a culture so massively dedicated to self-indulgence, self-serving, and non-stop distraction, any sustained practice of self-discipline and service to others. That requires regular reflection and regular presentation of oneself as answerable to other human beings and to the judgement of God. The habits of self-inspection and self-control are reliably matured and improved through prayer and other religious practices like fasting.
There is no regime of exterior rules and punishments that will serve to deter sexual abuse in a society. If, and only if, such rules and punishments are universally and impartially applied – which is nowhere the case – it may be possible to drive sexual abuse out of sight, so that it is not always in the news. But it will still go on: celebrity actors and actresses may not have to suffer it, but ordinary men, women, and children among the poor and unnoticed of society, and people in places far removed from the countries which control the flow of news, will go on being vulnerable to sexual abuse. There is no legal substitute for an ethical determination to control oneself and to never hurt the person and dignity of another human being. There is no substitute for the concept of sin. Whether it is definable as a crime or not, sexual abuse is a sin.
For Muslims, there is a duty to help one another in steadfastness and righteousness, and not to help one another in selfishness and wrong-doing. This means that we must be ready to condemn, privately and publicly, those who commit sexual abuse. We must be willing to rescue those who are victims of such abuse, and willing to help them recover psychologically, emotionally, and socially. That entails providing from one’s resources (of time and money) to assist those groups (usually women and usually ex-victims) who are active in providing the necessary shelters and comforts to abuse victims. It also entails a vigorous campaign to help our communities admit that abuse goes on, to recognise the sin of it, and to convince them of the effectiveness of prayer and fasting in defeating sinful impulses and behaviours. This is a roundabout way of saying that Muslims must help one another to re-connect sexuality and parenting and the role of good parenting in teaching self-control and the ability to distinguish right from wrong.
Mindful or Mind-full? Going From AutoPilot to Aware
“Remember that God knows what is in your souls, so be mindful of Him.”
[Sūrat al-Baqarah 2:235]
Mindful or Mind-full?
Ever felt frustrated when you were trying to talk to your spouse, your children, your students, or your youth group and they would just not pay attention? This is a prime example of being on autopilot and getting carried away without actually being aware of what is most important in the present moment.
A recent Harvard study shows that our minds are not present in the moment and wander about 47% of the time1. In a world of technology and continuous sensory overload, the lines between work and home, friends and family, necessity vs. purpose, world-centric vs. Allah-centric have become blurred. We are either living in the past or ruminating about the future, and in the process, we are forgetting to live, enjoy, cherish, and make the most of our present moments.
For parents, teachers, youth leaders, and anyone in the beautiful role of guiding, teaching, coaching, or mentoring others, we can make a huge difference by modeling Mindfulness ourselves. But where do we start? The answer is to go from autopilot to becoming aware.
Autopilot to Aware
Being on autopilot is when you are distracted in the present moment, where your mind is wandering into the past or the future, and you are less aware of yourself, surroundings, or others. Autopilot can actually be pretty helpful for your regular habits. Waking up, brushing your teeth, getting ready for your day, going to school or work – many of the things we do habitually every day can be done more seamlessly without having to think, and that is a good thing. But there are times when you have to learn to turn off your autopilot to become aware. But how?
Here is a Mindfulness tool that can be done in just a minute or two for you to become more aware.
Step 1: Breath as a Tool. Say Bismillah. Focus on your breath. See where you experience the breath – the breathing in and breathing out of your body. Is your breath stemming from your nostrils, your chest, or your stomach? Just bring your attention to your breath and relax and stay with it there for a few moments.
Step 2: Body as a Tool. Relax your body. We carry so many emotions in our bodies2. Our stress from the past or anticipation for the future sometimes finds its way into our necks, other times in our chest muscles or our backs. Pay attention to what emotions and sensations do you feel, and try to relax all parts of your body.
Step 3: Intention as a Tool. As you have centered your thoughts to the present moment through your breath and your body, ask yourself: “What is most important now? In this present moment?”
Just simply being aware makes us more mindful parents, teachers, youth and professionals – being aware makes us more Mindful of Allah SWT. Mindfulness is the ability to be aware of your mind and body and bring your attention to the present moment.
Real Life in the Present Moment
You are an on-the-go parent: It has been a long day and you have to pick up the kids from school, but work is still pending. You’re picking up the kids from school, feeding them, and then shuffling everyone to their afterschool activities, be it Qur’an, softball, soccer, swimming, or the million other things that kids seem to have these days. You squeeze pending work in between drop-offs and pick-ups, and you function by living from one task to the next.
The Autopilot Impact: You’re getting a lot done, but are so engrossed in quickly moving your children along from one thing to another that you are unable to really cherish your time together.
The Mindfulness Suggestion: You can try to go from autopilot to awareness by focusing on your breath, paying attention to your emotions, and relaxing your body. As you do so, ask yourself: “What is most important now?” Make the intention to slow down, listen to the children more mindfully, and cherish and enjoy your time together.
You are a busy teacher: Last night you had to take all the grading home and spent two hours poring over students’ work. This morning, you woke up early to pick up some classroom supplies after dropping off your own kids to school. You’ve already had two cups of coffee and are trying to think through everything you have to do today. You like the idea of Mindfulness, living life in the present moment, and enjoying every day to its fullest, but your mind is not free to even enjoy the beautiful morning sunrise as you drive to school.
The Autopilot Impact: You want to listen and pay attention to every child’s needs, and enjoy the rewards of their growth, but you can’t. What’s more, you judge yourself for just trying to get through your activities for the day. You wish you could connect with your students better.
The Mindfulness Suggestion: Whenever you are stressed with an unpleasant parent or student interaction, think about breathing, relaxing your body, and asking what you need to focus on now. Try to do one thing at a time, and relax into what you’re doing.
You are an overstretched youth director: You are a role model. You have this major weekend event you are planning with the youth. Your budget is still pending from the board, you have to call all these people, have to get the graphics and remind everyone about the event, you have to visit all these masjids and MSAs to announce and remind people about the weekend.
This weekend’s theme is Living a Life of Purpose and you are super passionate about it. However, the whole week you have had a hard time remembering to even pray one Salah with focus. Instead, your mind has been preoccupied with all the endless planning for this weekend. You love what you do but you wonder how to also be mindful in your everyday worship while you are always prepping and planning engaging activities for the youth.
The Autopilot Impact: You enjoy shaping the youth but you are losing steam. You are always planning the next program and unable to focus on your own personal and spiritual development. It is difficult for you to pray even one salah without thinking about all the events and activities planned for that week.
The Mindfulness Suggestion: Get serious about taking some time for yourself. Know that becoming more mindful about your own prayers and self-development will also make you a better role model. Take a minute or two before every Salah to practice the simple, 3-Step Mindfulness Tool. You say Bismillah and breathe, focus your mind, and then relax your body. Empty your mind from everything else – what has past and what’s to come – and ask “What’s most important now?” to develop better focus in your Salah.
In Conclusion: Practice Simple but Solid Steps towards becoming more Mindful Muslims
Mindfulness is to open a window to let the Divine light in.
[Imam Al Ghazali]
Mindfulness gives us the ability to be aware. We can use Mindfulness tools to remember Allah , refocus, renew our intentions, and engage with the present moment in a more effective and enjoyable way. Mindfulness also invites awareness of our potential negligence in being our best selves with both Allah and His creation. To put it simply, being more aware of our selves can help us be better versions of our selves.
Mindfulness is both an art and a science, with brain and behavioral science research validating the importance of Mindfulness in improving our health, managing our stress, navigating our emotions, and positively impacting our lives3. In today’s modern and distracted world, let us treasure every tool that helps us center our attention on what matters the most.
- Bradt, Steve (2010). Wandering mind not a happy mind. Harvard Gazette. https://news.harvard.edu/gazette/story/2010/11/wandering-mind-not-a-happy-mind/
- Lauri Nummenmaa, Enrico Glerean, Riitta Hari, Jari K. Hietanen (2013). Bodily maps of emotions. National Academy of Sciences. https://www.pnas.org/content/early/2013/12/26/1321664111
- “What are the benefits of mindfulness,” American Psychological Association: http://www.apa.org/monitor/2012/07-08/ce-corner.aspx
To learn more about how to become mindful take the Define Course on Mindfulness and Emotional Intelligence.
A Code of Conduct To Protect Against Spiritual Abuse
When there is a claim of spiritual abuse, the initial reaction of concerned Muslims is often to go to another Muslim leader and expect that leader to take care of it. Most of the time, however, religious leaders in the community have no authority over other religious leaders who are found abusing their position. Many of these leaders feel a foreboding sense of powerlessness to exert change, leaving those who abuse, to do so freely and with impunity.
There have been attempts by some leaders to take action against abusive religious figures. However, when this happens, it is usually followed by a public or ‘in-group’ campaign against the abusive figure, and the abusive figure and his supporters return in kind. This becomes messy, quickly. There is name-calling, mud-slinging, and threats, but in the end, it amounts to nothing, in the end, leaving everyone involved to make their own decision as to whether or not to continue support for the alleged perpetrator. Other religious leaders may know the accused is guilty, but due to friendships or programs they wish to continue doing with the accused, they will cover for them, especially when there is only a perceived low level of evidence that the public could ever discover it.
There are several methods and excuses through which abuse is covered up.
The Wall of Silence
In cases of tightly knit groups, whether Sufi tariqas, super Salafi cliques, activist groups, or preachers who have formed a team, the abuser will be protected by a wall of silence, while the victim is targeted, maligned, and ostracized for speaking out against the leader. They, not the abuser, are held accountable, liable, and blamed. While the abuser is expected to be ‘forgiven,’ the victim is socially shamed for a crime committed against him or her. More often than not, the victim is intimidated into silence, while the perpetrator is left free to continue abusing.
The Kafir Court Rationale
There have been countless situations when there have been legal claims made against a transgressing spiritual leader, but through coercion and pressure, the shaykh (or those close to him) will be able to convince his victim that they are not allowed to go to kafir court systems to solve issues between Muslims. Ironically, these same shaykhs see no difficulty signing legally binding contracts with other Muslims they do business with, or when they give classes, which stands to reason, they are perfectly fine accepting the same ‘kafir court’ as a source of protection when it is for themselves.
Stop Hurting the Dawah Plea
In other cases, when the disputes are between fellow students, or representatives of the shaykh and those lower ranking students, the shaykh himself is able to get on the phone with the disgruntled victim, give him or her special attention, and convince the person to drop it and not pursue justice, as that may ‘hurt the dawah.’ Sometimes, the shaykhs will ostensibly push for Islamic mechanisms of justice and call for arbitration by other religious figures who they know will decide in his favor. It is critical not to fall victim to these arguments.
Your Vile Nafs Culpe
Far too often in these groups, particularly the more spiritually inclined ones, everyone will acknowledge the abuse, whether illicit sexual behavior, groping, financial fraud, secret temporary marriages, or bullying by a Shaykh, but steadfastly invoke the ‘only prophets are perfect, and our Shaykh is a wali–– but he can make mistakes’ refrain. Then, when those seeking recourse dare disclose these issues, even when there is no dispute about the factuality of their claims, they are browbeaten into compliance; told their focus on the negative is a sign that they are ‘veiled from the more important, positive efforts of the group, and it is they who should overcome their vile nafs.’ With such groups, leaving may be the only solution.
Pray it Away Pretext
Sometimes, a target of abuse may go to other teachers or other people in the community to seek help, guidance, or direction. The victims hold these teachers in high regard and believe that they can trust them. However, instead of these teachers acting to protect the victims, the victims are often placated, told to pray it away. They are left with empty platitudes, but nothing concrete is ever done to protect them, nor is there any follow-up.
The Forgive and Forget Pardon
They are told to forgive…
Forgiveness has its place and time, but at that critical moment, when a victim is in crisis and requires guidance and help, their wellbeing should remain paramount. To counsel victims that their primary job and focus at that pivotal juncture is to forgive their abuser is highly objectionable. Forgiveness is not the obligation of the victim and for any teacher or religious leader to invalidate the wrong that took place is not only counterproductive but dangerous––even if the intention behind the advice came from a wholesome place.
The Dire Need For A Code of Conduct
It is very easy to feel let down when nothing is done about teachers who abuse, but we have to understand that without a Code of Conduct, there really isn’t much that can be done when the spiritual abuse is not considered illegal. It is the duty of Islamic institutions to protect employees, attendees, and religious leaders. We also must demand that.
Justice is a process. It is not a net result. This means that sometimes we will follow the process of justice and still come up short. The best thing we can do to hold abusers accountable for our institutions is to set up a process of accountability. A code of conduct will not eliminate spiritual abuse. Institutions that adopt this code may still cover up abuse, in which case victims will need to take action against the institution for violating the code. This code of conduct will also protect teachers who can be targetted and falsely accused.
As members of the community, we should expect more. Here is how:
- Demand your Islamic institutions to have and instill a code of conduct.
- If you are in a group outside of an institution, get clarity on the limits of the Shaykh.
- Understand that anyone, no matter their social status, is capable of doing horrible things, even the religious figures who talk about the importance of justice, accountability, and transparency.
- When it comes to money, expect more from your leadership than emotional appeals. Fundraising causes follow trends, and while supporting good causes is a positive thing, doing so without a proper audit or accountability is not. It lends itself to financial abuse, mistrust, and misappropriation.
Establish a Protocol
A lot of hurt can be saved and distrust salvaged if victims are provided with honest non-judgment. Even in the event that there is a lack of concrete evidence, a protocol to handle these kinds of sensitive situations can provide a victim with a safe space to go to where they know they won’t be ignored or treated callously. We may not be able to guarantee an outcome, but we can ensure that we’ll try.
Using Contract Law to Hold Abusers Accountable – Danya Shakfeh
In cases of spiritual abuse, legal recourse (or any recourse for that matter) has been rare due to there being no standard of conduct and no legal means to hold abusers accountable. In order to solve this problem, our Code of Conduct creates a legal mechanism of enforcement through contract law.
The reason why contract law is important and applicable is that the law does not always address unethical behavior. You have heard the refrain “Just because it is legal, it does not mean it is ethical.” The law, for varying reasons, has its limits. Although we associate the law with justice and morality, the law and justice and morality are not always interchangeable and can even be at odds with each other.
Ultimately, specifically in a secular society, the law is a set man-made rules and sometimes those rules are arbitrary and actually unfair. For example, there is a class of laws called ‘strict liability’ laws. These laws make a defendant liable even if the person committed the offense by accident. One example of strict liability law is selling alcohol to a minor. In some states, even if the person tried to confirm the minor’s legal age, the seller could still be held liable for the offense. On the flip-side, there are is a lack of anti-bullying laws on the books in the United States. This allows employers to cause serious emotional damage to employees, yet the employer can get away with such offensive behavior. Accordingly, the law does not always protect nor is it always ‘just.’
This is one of the reasons that victims of spiritual abuse have had little success in having their claims addressed at a legal level. Because abuses are not legally recognized as such, there is often no associated remedy. For example, when a woman enters into a secret second marriage only to find that the husband is not giving her all her Islamic legal rights, that woman’s recourse is very limited because the law does not recognize this as abuse and does not even recognize the marriage.
Further, if a victim of spiritual abuse is abused due to religious manipulation unless the abuser engaged in a stand-alone crime or civil claim, the victim also has no legal recourse. For example, if a religious scholar exploits a congregant’s vulnerabilities in order to convince the congregant to turn over large amounts of money and the congregant later learns that the Islamic scholar did not really need the money, he or she may have no legal recourse. This is because manipulation (as long as there is no fraud) is not illegal and depending on how clever the religious scholar was, the congregant would have no legal recourse. Our way of solving this problem is by using contract law to set and enforce the standard for ethical behavior.
Use of Institutional Handbooks
Whether people realize it or not, institutional handbooks are a type of contract. Though an attorney should be consulted in order to ensure that they these documents are binding, policies do not necessarily need to be signed by every party nor do they need to be called a “contract” in order to be legally binding. By creating institutional handbooks and employment policies that relate to common issues of spiritual abuse, we can finally provide guidelines and remedies.
When an employee at an institution violates the institution’s policies, this is a “breach of contract” that can result in firing or even monetary damages. In other words, the policy is that document which victims and institutions can use to back their cases when there are allegations involving abuse. Policies can also hold institutions themselves liable for not enforcing the policy and remedies as to victims’ abuse. Policies also serve the purpose of putting the community and their beneficiaries and patrons on notice as to what is expected of them.
Our Code of Conduct is the most comprehensive of created ethical guidelines for Muslims leaders and institutions for making spiritual abuse remedies actionable. We believe it will provide remedies to victims that would otherwise not be available through other legal means. By binding the parties to a contract, victims and institutions can take these contracts, along with the abusers, to court and use the contract to fill in the gap for appropriate behavior that the law otherwise does not fill.
The Environmental Cost Of War With Iran
Report after report shows how planet Earth may reach a point of no return. An analysis written by Ian Dunlop claims the planet cannot be saved by the mid-century if we continue on this path. And yet here we are marching towards a war with Iran.
When we think of climate change, we rarely think of war. On June 12th, 2019, Brown University released a report declaring the Department of Defence to be “the world’s largest institution to use petroleum and correspondingly, the single largest producer of greenhouse gases (GHG) in the world.” Burning jet fuel for transportation of troops and weapons make up 70 percent of the Pentagon’s emissions. Ironically, earlier this year the Pentagon released a 22-page report to Congress stating the ⅔ of their mission-essential installation in the US are vulnerable to flooding, and ½ are susceptible to wildfires. To no surprise, Trump rejected those findings at the time. The Pentagon is now concerned with the impact climate change has on their “foreign missions.”
With tensions high with Iran, and several thousand troops are expected to be deployed, if war with Iran is to happen, it may lead us to a more damaged planet that may not recover. This makes the Pentagon guilty of killing people and the earth. The Department of Defense has consistently used between 77-80% of the entire US energy consumption. We see spikes during times of massive war (since America is in a constant state of war), like in 1991, 2001, and so on.
Here is a list of the seven significant sources of greenhouse emissions done by the Department of Defense:
- Overall military emissions for installations and non-war operations.
- War-related emissions by the US military in overseas contingency operations.
- Emissions caused by US military industry — for instance, for production of weapons and ammunition.
- Emissions caused by the direct targeting of petroleum, namely the deliberate burning of oil wells and refineries by all parties.
- Sources of emissions by other belligerents.
- Energy consumed by reconstruction of damaged and destroyed infrastructure.
- Emissions from other sources, such as fire suppression and extinguishing chemicals, including Halon, a greenhouse gas, and from explosions and fires due to the destruction of non-petroleum targets in warzones.
This impact on the climate is just the portion from America, in the Iraq war, 37 countries fought alongside America, and 60 are allied against ISIS. There is a way to calculate those emissions as well.
The Rules of War
Before engaging in battle, the Prophet Muhammad instructed his soldiers:
- Do not kill any child, any woman, or any elder or sick person. (Sunan Abu Dawud)
- Do not practice treachery or mutilation. (Al-Muwatta)
- Do not uproot or burn palms or cut down fruitful trees. (Al-Muwatta)
- Do not slaughter a sheep or a cow or a camel, except for food. (Al-Muwatta)
- If one fights his brother, [he must] avoid striking the face, for God created him in the image of Adam. (Sahih Bukhari, Sahih Muslim)
- Do not kill the monks in monasteries, and do not kill those sitting in places of worship. (Musnad Ahmad Ibn Hanbal)
- Do not destroy the villages and towns, do not spoil the cultivated fields and gardens, and do not slaughter the cattle. (Sahih Bukhari; Sunan Abu Dawud)
- Do not wish for an encounter with the enemy; pray to God to grant you security; but when you [are forced to] encounter them, exercise patience. (Sahih Muslim)
- No one may punish with fire except the Lord of Fire. (Sunan Abu Dawud).
- Accustom yourselves to do good if people do good, and not to do wrong even if they commit evil. (Al-Tirmidhi)
A verse in the Holy Qur’an
4:75 (Y. Ali) And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: “Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!”
How does this potential war against Iran play into all this?
Our first call to action is to organize an anti-war rally. This type of work is weak in America, and virtually non-existent within the Muslim community.
فَقَالَ أَبُو سَعِيدٍ أَمَّا هَذَا فَقَدْ قَضَى مَا عَلَيْهِ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ “ مَنْ رَأَى مُنْكَرًا فَلْيُنْكِرْهُ بِيَدِهِ وَمَنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ وَمَنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الإِيمَانِ ” . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
Abu Sa’eed said: ‘As for this, he has fulfilled what is upon him. I heard the Messenger of Allah saying: ‘Whoever among you sees an evil, then let him stop it with his hand. Whoever is not able, then with his tongue, and whoever is not able, then with his heart. That is the weakest of faith.”‘
War with Iran will be a Greater Mistake than War with Iraq
Historically, anti-war sentiment in America has grown over the years. When the Iraq war first started only 23% thought it was a mistake, today it is close to 60% that believe the war is a mistake. Yes, this is in hindsight, but that it is also growth. The reason the anti-war movement is feeble in America is that there is no platform for the campaign to grow. Both parties are guilty of starting wars or taking over the wars from the past administration. Whether we do it alone as an individual or as a group, we should do everything we can as privileged members of this planet to save and protect those that can’t defend themselves.
There is a famous quote of the famed boxer Muhammad Ali when explaining why he wasn’t fighting in the war. He said, “…I am not going ten thousand miles from home to help murder and burn another poor nation simply to continue the domination of white slave masters of the darker people the world over. This is the day when such evils must come to an end. I have been warned that to take such a stand would put my prestige in jeopardy and could cause me to lose millions of dollars which should accrue to me as the champion.”
With that said, there is a significant interest in the region for more than just fuel and resources. It is truly a problem, our operations in the Gulf is to address our dependency on Persian oil, and the fuel that is used to address our dependence is to protect those resources and access to them. One estimate is that America spends $81 billion annually defending the global oil supply. They do this because the DOD feels its dependency will make it vulnerable on a larger scale.
In 1975 America decided to take away the fear of losing the resources and developed the “Strategic Petroleum Reserve,” and in 1978, they created the Rapid Deployment Force (RDF). Their only purpose was to defend US interest in the Middle East. This, in turn, leads to extractivism of resources and supplies. (Which will be explained in a future article).
This war can be the end of all wars as it can accelerate us to the point of no return in regards to climate change.
A war with Iran is a war with Earth and all who live on it.