The Mayor of London, Boris Johnson, called for greater tolerance and understanding of Islam and Muslim communities during a visit to the East London Mosque and London Muslim Centre today. He said that harmony and cohesion between all Londoners is vital to the success of the capital.

The Mayor’s message, which comes during the Muslim sacred month of Ramadan, is that there is more that unites Islam and Muslims with other major world religions and with non-Muslims than divides or separates them. In common with many other religions, such as Christianity, Islam teaches that there is only one true God. There are also shared beliefs about societal values and a basic moral code of behaviour.

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It is a measure of France’s confusion about Islam and its own Muslim citizens that in the political furor here over “banning the burqa,” as the argument goes, the garment at issue is not really the burqa at all, but the niqab.

Two veiled Muslim women carrying the French flag during a march against Islamophobia and in favour of the veil in schools, in Paris in 2004.

A burqa is the all-enveloping cloak, often blue, with a woven grill over the eyes, that many Afghan women wear, and it is almost never seen in France. The niqab, often black, leaves the eyes uncovered.

Still, a movement against it that started with a Communist mayor near Lyon has gotten traction within France’s ruling center-right party, which claims to be defending French values, and among many on the left, who say they are defending women’s rights. A parliamentary commission will soon meet to investigate whether to ban the burqa — in other words, any cloak that covers most of the face.

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But …[Bishop Nazir-Ali] also said that the Church of England, which is used to working with society, should speak up more often to defend the country’s customs and institutions, most of which are based on Christian teaching.

“I think it will need to be more visible and take more of a stand on moral and spiritual issues,” the bishop said.

“What’s our basis for thinking that people are equal? It’s the Judeo-Christian tradition that has provided us with these resources and we will continue to need it.”

He said that the Church should defend the traditional two-parent family and Christian festivals, which are opposed not by followers of other faiths but by atheists who want to remove religion from the public square.

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A Muslim woman on Wednesday sued a Michigan judge for telling her to remove her headscarf in his courtroom, claiming he violated her First Amendment right to practice her religion.

Raneen Albaghdady, 32, says she felt humiliated when Wayne County Circuit Judge William Callahan ordered her to remove her hijab at a June 16 hearing in his Detroit courtroom. The headscarf, which does not cover the face, is worn by many Muslims in the U.S.

“This is the country and the land of freedom, and we’re not supposed to be treated like this for the scarf,” the Dearborn Heights woman said at a news conference Wednesday at the Southfield headquarters of the Council on American-Islamic Relation’s Michigan chapter, which joined in the federal lawsuit against Callahan and Wayne County.

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Florida has a knack for turning family dysfunction into national spectacle. Ten years ago it gave us the Elian Gonzalez mess; five years later came the Terri Schiavo debacle. Now we have a new domestic dispute that threatens to become another culture-war circus, complete with a clash-of-religions angle to boot: the battle for Rifqa Bary, a 17-year-old girl from Columbus, Ohio, who ran away to an Evangelical church in Orlando, Fla., because, she claims, her Sri Lankan Muslim family has threatened to kill her for recently converting to Christianity.

The saga began in mid-July when Rifqa, after a dispute with her parents, bolted from her home and rode a bus to Orlando. There she took refuge with the Rev. Blake Lorenz, the pastor of a conservative Christian congregation, the Global Revolution Church, and his wife Beverly, whom the cheerleader and honor student had met on Facebook. Almost three weeks later, on Aug. 6, the Lorenzes finally let authorities and Rifqa’s frantic parents know the girl was with them. Then, a few days later, Rifqa dropped a bombshell to an Orlando television station: she had run away, she claimed, because her family, angry about her conversion to Christianity, had “threatened to kill me.”

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Calculus and chemistry are among the pressures awaiting Mesuka Akter, a senior this year at Long Island City High School in New York City.

But unlike past school years, Akter, a Muslim, will not have to choose between missing school and missing the two holiest days on the Islamic calendar.

Provided an early or late moon does not change the Islamic lunar calendar, Eid al-Fitr, which marks the end of Ramadan, is expected to take place Sept. 20. Eid al-Adha, or the Feast of Sacrifice, is expected to come on Thanksgiving Day or the Friday after.

“It feels great to know that I’ll be home, hopefully, with my family,” said Akter, who has two younger brothers. “But you also have to keep working to change things, because this will be a problem again next year.”

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Last year, five per cent of the total population of the 27 EU countries was Muslim. But rising levels of immigration from Muslim countries and low birth rates among Europe’s indigenous population mean that, by 2050, the figure will be 20 per cent, according to forecasts.

Data gathered from various sources indicate that Britain, Spain and Holland will have an even higher proportion of Muslims in a shorter amount of time.

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Ethel Khurshid Gil gingerly held out the charred Bible she pulled from the rubble of her home, using a swatch of cellophane to keep the scorched pages from scattering in the hot wind. “Look how they’ve destroyed our Bibles!” the 47-year-old Christian Pakistani cried out.

Not far away, charred wood and broken dishes crunched underfoot as Umair Akhlas stepped through his house to point out the blackened bedroom where he and his relatives hid from the mob that firebombed the building, shouting “Burn them alive!”

Akhlas and several relatives escaped. But six, including two children, couldn’t breach the flames and died in that room.

“They were screaming Christians are dogs, that we’re American agents,” Akhlas said. “They look for any reason to do something against Christians.”

Pakistan has had its hands full waging war against a Taliban insurgency. Now another troubling crisis simmers. Last week, riots broke out in Gojra, a city of 150,000 in the eastern province of Punjab, after accusations surfaced that Christians at a wedding ceremony had desecrated a copy of the holy Koran.

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The July 2009 issue of the Digest of Christian-Muslim relations, which is produced by the Anglican Communion Network for Inter Faith Concerns in fulfilment of the mandate given to it by the 1998 Lambeth Conference, is now available on this website….

The issue looks at news from China and the oppression of Uighurs in Xinjiang region; Iraq and bombing of churches in Baghdad; Malaysia and whether or not Christians can use ”˜Allah’ for God; Somalia and the killing of Christians; Pakistan and the Taliban’s introduction of jizya in Malakand; then at a Global Study of Interfaith Relations conducted by Gallup Poll, which concentrates on the integration of Muslims in Europe.

Public hearings over Kenyan constitutional reforms lead to a shouting match and police intervention last week in Mombasa. The role of Sharia law within Kenya’s civil code prompted sharp disagreements between the Anglican Bishop of Mombasa, the Rt. Rev. Julius Kalu and Sheikh Khalifa Mohammad, chairman of the Council of Imams and Preachers of Kenya (CIPK).

The push for constitutional reform in Kenya began in the early 90’s, but took on added intensity following the 2007 elections, that sparked communal violence in what had been one of Africa’s “model democracies”.

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The controversy over the Islamic Society of Boston Cultural Center in Roxbury Crossing has posed one of the biggest challenges to interfaith relations in Boston in years, and the tension was readily on display during the Friday morning opening ceremonies for the new mosque.

Inside the Reggie Lewis Track and Athletic Center at Roxbury Community College, mosque backers hosted an interfaith breakfast whose honorary cochairmen included an Episcopal bishop, a Catholic priest, and the heads of the Black Ministerial Alliance, the Unitarian Universalist Association, and the Greater Boston Interfaith Organization.

Critics have accused the mosque’s backers of being extremists and radicals, but much of the mainstream Christian leadership, as well as the political leadership, in Boston appears to have rejected the allegations. On the way in to the breakfast, I encountered Bishop M. Thomas Shaw, the Episcopal bishop of Massachusetts and asked him why he was there. He noted that about 400 Muslims who work downtown regularly worship in St. Paul’s Cathedral, and said he wanted “to honor them,’’ he also called the new mosque “much needed for interfaith dialogue.’’

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At the invitation of the Archbishop Christian and Islamic scholars from both theological and scientific backgrounds met for reflection and dialogue on the relationship between religion and science. As in previous Building Bridges seminars a number of scriptural texts, supplemented by historical and contemporary texts from the Christian and Islamic traditions, were used as the basis for discussion in a programme that included public lectures and private sessions. The proceedings of the Seminar will be published in due course.

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Yet in the current demonstrations we are witnessing not just the end of the first stage of the Iranian democratic experiment, but the collapse of the structural underpinnings of the entire Islamic approach to modern political self-rule. Islam’s categorical imperative for both traditional and fundamentalist Muslims ””“commanding right and forbidding wrong” ”” is being transformed.

This imperative appears repeatedly in the Koran. Historically, it has been understood as a check on the corrupting, restive and libidinous side of the human soul. For modern Islamic militants, it is a war cry as well ”” a justification of the morals police in Saudi Arabia and Iran, of the young men who harass “improperly” attired Muslim women from Cairo to Copenhagen. It is the primary theological reason that Ayatollah Khamenei will try to stop a democratic triumph in his country, since real democracy would allow men, not God and his faithful guardians, the mullahs, to determine right and wrong.

Westerners would do well to understand the magnitude of what is transpiring in the Islamic Republic. Iran’s revolution shook the Islamic world. It was the first attempt by militant Muslims to prove that “Islam has all the answers” ”” or at least enough of them to run a modern state and make its citizenry more moral children of God. But the experiment has failed. The so-called June 12th revolution is the Iranian answer to the recurring hope in Islamic history that the world can be reborn closer to the Prophet Muhammad’s virtuous community. Millions of Iranians said in the presidential election, and more powerfully on the streets since, that they want out of Ayatollah Khomeini’s dream, which has become a nightmare.

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President Obama is already popular among Muslims in the U.S., but one reference in a recent speech made many hearts swoon.

“Freedom of religion is central to the ability of peoples to live together,” he told an audience in Cairo. “Rules on charitable giving made it harder for Muslims to fulfill their religious obligation. That’s why I’m committed to working with American Muslims to ensure that they can fulfill zakat.”

The idea behind zakat is this: If every Muslim gives 2.5 percent of his savings to the poor, that will go a long way toward eradicating poverty. Imam Mohamed Magid at the ADAMS Center, a large mosque in Virginia, says that’s why zakat is one of the five pillars, or obligations, of Islam.

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For years, children’s voices rang out from the playground at the Islamic Saudi Academy in this heavily wooded community about 20 miles west of Washington. But for the last year the campus has been silent as academy officials seek county permission to erect a new classroom building and move hundreds of students from a sister campus on the other end of Fairfax County.

The proposal from the academy, which a school spokeswoman said was the only school financed by the Saudi government in the United States, has ignited a noisy debate and exposed anew the school’s uneasy relationship with its neighbors.

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Here is one:

For as long as I can remember, my Muslim identity and my American identity have made me a stranger in both worlds.

In the sensitivities of the post- 9/11 era, I had to be cautious when asserting my Muslim identity to my fellow Americans who were not Muslim. When visiting cousins in Pakistan, I had to be cautious asserting my pride in being an American.

Today, I have never been so proud to be a Muslim-American. Thank you, President Obama, for bringing our two worlds together, and for helping me merge the worlds within myself.

Moein Khawaja
Philadelphia

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The Arabs may have wished for more – for a tougher line on Gaza, a new peace “initiative” and an apology for past US policies. He was right to offer none of these. He did not repudiate his presidential predecessor. Nor did he denounce the two interventions that have inflamed much of the Muslim world – in Iraq and in Afghanistan. Instead, he insisted that America had no wish to stay a moment longer in Afghanistan than the threat dictated. His Administration knew that “the less we use our power, the greater it will be”. But that did not mean that America would not confront extremists.

Like his earlier address to Iran, Mr Obama’s appeal struck a chord that infuriated those peddling hatred of America. Both Iran and Osama bin Laden were swift to belittle his words. He did not, sadly, address the issue of democracy. That must remain part of the agenda. What he did was to demolish the myth of a clash of civilisations. That is the first step to bridging the chasm.

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Muslim shopkeepers, students and even radical groups such as Hamas praised President Barack Obama’s address Thursday as a positive shift in U.S. attitude and tone. But Arabs and Muslims of all political stripes said they want him to turn his words into action – particularly in standing up to Israel.

Obama impressed Muslims with his humility and respect and they were thrilled by his citing of Quranic verses. Aiming to repair ties with the Muslim world that had been strained under his predecessor George W. Bush, he opened with the traditional greeting in Arabic “Assalamu Aleikum,” which drew enthusiastic applause from his audience at Cairo University.

His address touched on many themes Muslims wanted to hear in the highly anticipated speech broadcast live across much of the Middle East and elsewhere in the Muslim world. He insisted Palestinians must have a state and said continued Israeli settlement in the West Bank is not legitimate. He assured them the U.S. would pull all it troops out of Iraq by 2012 and promised no permanent U.S. presence in Afghanistan.

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As a student of history, I also know civilization’s debt to Islam. It was Islam – at places like Al-Azhar University – that carried the light of learning through so many centuries, paving the way for Europe’s Renaissance and Enlightenment. It was innovation in Muslim communities that developed the order of algebra; our magnetic compass and tools of navigation; our mastery of pens and printing; our understanding of how disease spreads and how it can be healed. Islamic culture has given us majestic arches and soaring spires; timeless poetry and cherished music; elegant calligraphy and places of peaceful contemplation. And throughout history, Islam has demonstrated through words and deeds the possibilities of religious tolerance and racial equality.

I know, too, that Islam has always been a part of America’s story. The first nation to recognize my country was Morocco. In signing the Treaty of Tripoli in 1796, our second President John Adams wrote, “The United States has in itself no character of enmity against the laws, religion or tranquility of Muslims.” And since our founding, American Muslims have enriched the United States. They have fought in our wars, served in government, stood for civil rights, started businesses, taught at our Universities, excelled in our sports arenas, won Nobel Prizes, built our tallest building, and lit the Olympic Torch. And when the first Muslim-American was recently elected to Congress, he took the oath to defend our Constitution using the same Holy Koran that one of our Founding Fathers – Thomas Jefferson – kept in his personal library.

So I have known Islam on three continents before coming to the region where it was first revealed. That experience guides my conviction that partnership between America and Islam must be based on what Islam is, not what it isn’t. And I consider it part of my responsibility as President of the United States to fight against negative stereotypes of Islam wherever they appear.

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It is available via the whitehouse website; he just started speaking.

The precise link to the video feed is here in case you need it.

President Obama arrived in Egypt on Thursday aiming to repair America’s relationship with the Muslim world through a speech at Cairo University, a carefully planned address that aides said would challenge Muslim perceptions about the United States.

Mr. Obama arrived in Cairo at 9 a.m. (2 a.m. E.D.T.) and was greeted by the Egyptian foreign minister, Ahmad Aboul Gheit. The streets were empty as he traveled toward the Quabba Palace, except for soldiers who lined the sidewalks. In advance of his speech, he met with President Hosni Mubarak. He was to be joined by Secretary of State Hillary Rodham Clinton for a tour of the Sultan Hassan Mosque before arriving at Cairo University for his afternoon address.

After President Mubarak welcomed Mr. Obama, he told reporters that the two leaders had discussed “all problems here in the region,” including “the situation and everything related to Iran and to the region.”

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President Obama starts his much anticipated Middle East tour on Wednesday in Saudi Arabia, where he is expected to press the Arab nations to offer a gesture to the Israelis to entice them to accelerate the peace process.

But when he meets in Riyadh, the Saudi capital, with King Abdullah, he should be prepared for a polite but firm refusal, Saudi officials and political experts say. The Arab countries, they say, believe they have already made their best offer and that it is now up to Israel to make a gesture, perhaps by dismantling settlements in the West Bank or committing to a two-state solution.

“What do you expect the Arabs to give without getting anything in advance, if Israel is still hesitating to accept the idea of two states in itself?” said Mohammad Abdullah al-Zulfa, a historian and member of the Saudi Shura Council, which serves as an advisory panel in place of a parliament.

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Jon Alterman, director of the Middle East Program at the Center for Strategic and International Studies, says the Obama administration felt the need to pick an Arab country.

“Arabs are a minority of Muslims, but they have [a] disproportionate voice in Muslim life and Muslim jurisprudence ”¦ so they decided it has to be in an Arab city,” he says. “And if you start thinking about Arab cities, there aren’t a lot that leap off the page.”

Alterman says there was a process of elimination: Morocco, while more democratic than Egypt, is too peripheral; Jordan is too small; and Saudi Arabia would bring other problems, he says. “So, you end up going to Cairo, which has been an influential Arab and Islamic city for centuries.”

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ABC News’ Jake Tapper and Sunlen Miller report: The other day we heard a comment from a White House aide that never would have been uttered during the primaries or general election
campaign.

During a conference call in preparation for President Obama’s trip to Cairo, Egypt, where he will address the Muslim world, deputy National Security Adviser for Strategic Communications Denis McDonough said “the President himself experienced Islam on three continents before he was able to — or before he’s been able to visit, really, the heart of the Islamic world — you know, growing up in Indonesia, having a
Muslim father — obviously Muslim Americans (are) a key part of Illinois and Chicago.”

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A group of American Muslims, led by two prominent scholars, is moving closer to fulfilling a vision of founding the first four-year accredited Islamic college in the United States, what some are calling a “Muslim Georgetown.”

Advisers to the project have scheduled a June vote to decide whether the proposed Zaytuna College can open in the fall of next year, a major step toward developing the faith in America.

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For all their manifold disagreements, Christians and Muslims are both “people of the Book”, and have an obligation to get those holy books into the hands of as many people as they can. Spreading the Word is hard. The Bible is 800,000 words long and littered with tedious passages about “begatting.” Many have claimed that the Koran, though only around a tenth of the length of the Bible, is an even more difficult read. Edward Gibbon complained about its “endless incoherent rhapsody of fable and precept”. Scholars who spend their lives studying them still argue over their ambiguities, literary allusions and obscure references.

Yet there are more Bibles and Korans available in more languages than at any time in history. More than 100 million copies of the Bible are sold or given away every year. The Koran is ubiquitous in the Muslim world. Whole chapters of the book are used to decorate mosques. The faithful transcribe phrases and put them around their necks in amulets, use them on bumper stickers or as letterheads.

This mountain of holy books is a giant refutation of the secularisation thesis.

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The controversy about the visit of Pope Benedict XVI is indicative both of the general political tension in our area, and of the loaded Catholic-Jewish relationship. Among its many paradoxes is the fact that this is a relationship between a small people of some 13 million, an ethno-religious group the majority of whom do not follow the religion of their ancestors anymore in any meaningful way but rather maintain a culture based on an ancient tradition in which that religion played a central role, and a worldwide religious body of some 1.5 billion members. We are talking about the relations between a gnat and an elephant, but the elephant, amazingly, developed from the gnat, and the gnat is a rare insect of tremendous importance.

The visit of John Paul II was an act that was hard to follow, and the present pope did his best in accordance with his personality and the tremendous pressures to which he is constantly subjected. It was not good enough. In his speech at Yad Vashem he used the term “compassion,” which was mistranslated into the Hebrew hemla (pity). Compassion means an effort to take part in someone else’s (harsh) experience, and is much more than top-down pity. It has a theological resonance in Christian thought and reflects Christian beliefs about the attitude of Jesus to human suffering.

THE POPE MEANT WELL, and tried to walk the tightrope between Arab-Palestinian-Muslim and Palestinian-Christian enmity to Israel and the Jews on the one hand, and the collective trauma of Jews in Israel and elsewhere regarding the Holocaust on the other.

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Christians used to be a vital force in the Middle East. They dominated Lebanon and filled top jobs in the Palestinian movement. In Egypt, they were wealthy beyond their number. In Iraq, they packed the universities and professions. Across the region, their orientation was a vital link to the West, a counterpoint to prevailing trends.

But as Pope Benedict XVI wends his way across the Holy Land this week, he is addressing a dwindling and threatened Christian population driven to emigration by political violence, lack of economic opportunity and the rise of radical Islam. A region that a century ago was 20 percent Christian is about 5 percent today and dropping.

Since it was here that Jesus walked and Christianity was born, the papal visit highlights a prospect many consider deeply troubling for the globe’s largest faith, adhered to by a third of humanity ”” its most powerful and historic shrines could become museum relics with no connection to those who live among them.

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President Obama’s decision to deliver a speech here next month has given significant encouragement to a once powerful ally that has grown increasingly frustrated over its waning regional influence and its inability to explain to its citizens why it remains committed to a Middle East peace process that has failed to produce a better life for Palestinians.

After eight years in which Egypt felt unappreciated and bullied by the Bush administration, Egyptian officials were gleeful about Cairo’s selection last week for the president’s address to the Muslim world. They said that it proved Egypt remained the capital of the Arab world and that it eased concerns that Washington might undermine its Arab allies in exchange for a grand deal with their rivals in Iran.

“The aptest choice was Cairo,” the Egyptian foreign minister, Ahmed Abul Gheit, told the state-owned daily newspaper Rose Al-Yousef. “It is the capital of moderation in Islam and the capital of cultural sway in the Arab and Muslim worlds.”

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BOB ABERNETHY, anchor: There’s a little-known multifaith initiative also working for Middle East peace, with support from the U.S. government and visiting delegations of American Christians, Muslims and Jews. They say there can never be peace in the Holy Land without strong relationships between religious leaders. Kim Lawton is in Jerusalem.

KIM LAWTON: Just outside of Bethlehem, an American group is touring the Aida Palestinian refugee camp. These are not typical Holy Land pilgrims. It’s is a delegation of Christian, Muslim and Jewish leaders who are part of an American faith-based initiative to bolster peace in this land of conflict. Former U.S. Ambassador Tony Hall is heading the initiative, along with Cardinal Theodore McCarrick.

Ambassador TONY HALL: I don’t think any of us are under any illusions that we’re going to solve the peace problem, but we also realize that you can’t have peace without religious leaders, and that’s why we come here and try to build these relationships.

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