The Power of Seeking Sacred Knowledge ( Presentation at the Maintaining Muslim Identity conference Nov 29th, 2025 )

Bismillaahir Rahmaanir Raheem. Alhamdulillaahil ladhee anzala ‘Ala ‘Abdihil Kitaab, wal ladhee ‘allama bil Qalam, ‘allamal Insaana Maa Lam Ya’lam. 

Introduction

Firstly, I want to extend my thanks to Imam Mohamed Mabrouk, Brother Mustafa Gonzales, and the other organizers for extending an invitation to address this conference, Maintaining Muslim Identity. The particular subject I have been asked to speak on is a very important topic. A topic which prompted me to open with a small selection of Quranic sentences. Those sentences read  as follows:  “In the name of Allah, The Compassionate, The Ever-Merciful. Praise belongs to Allah, who has sent forth to His servant (I.e. the Prophet) The scripture, He is the One who teaches by the pen, who teaches humanity previously unknown knowledge.”

Is there a separation between ‘secular’ and ‘sacred’ Knowledge?

Directly addressing the topic, we begin with the Qur’an, which famously contains the du’aa “O My Lord, Increase me in knowledge” (Rabbi Zidnee ‘ilmaa- Q 20:114). There is a broader context, which we will return to later. But for now, we have this prayer to Allah asking for knowledge. Also well-known is the hadeeth which states that “seeking knowledge is an obligation upon every Muslim.” (Sunan Ibn Maajah 224). These quotes often decorate the walls of schools and universities throughout the Muslim world. Other expressions that have currency in Muslim circles include “ Seek knowledge, even into China” “Knowledge is the lost property of the believer” ( hadeeth via Sunan At-Tirmidhee 2687).

While there are undoubtedly ahadeeth  that speak on the virtues of particular Quranic texts (such as Soorah Al-Ikhlas, Al Mulk, Ayatul Kursiyy etc), the overarching truth is that in Islam there is no functional distinction between the “secular” and the “sacred”.  Indeed, throughout the Qur’an we find exhortations to study the contents of the universe, the study of the body, history, the material sciences in general. (  Q 3:191, 35:27-28, 10:5,19,16:12, 30:22, et al). We admit that it can be said that there are levels of separation between certain fields, such as a distinction between knowledge of scripture and that of fictional genres, but even in that, the source of the intelligence that gave the creators of those genres is Allah. Thus, the Qur’an says “So blessed is Allah, the Best of Creators” (Fa-tabaarak Allahu Ahsanul Khaaliqeen) ( Q 23:14)

Moreover, the study of these (and other) items are presented as items which will increase the faith of the believer. Islam has had no problem with scientific advancements, unlike the Christian history, which actually engaged in persecution, leading often to death, of scientists, philosophers and thinkers, actions endorsed by the Church.

The Power of the Islamic revelation

The Qur’anic revelation was delivered initially to an uneducated man ( An-Nabi Al-Ummi) and to a society which had similarly delivered very little in terms of civilizational contributions (Al-Ummiyyeen). The impact of the revelation altered forever the Arabian peninsula, and became the genesis for an entirely new civilization on Planet Earth

It is Islam which not only produced empires, it reformed characters of the modern American experiences such as Muhammad Ali and Malcolm X. Islam not only built mosques, it built wonders such as the Taj Mahal. Its openness to knowledge and the benefits therefrom made the renaissance possible, as well the majority of the conveniences we enjoy today.

Karen Armstrong writes “ The Koran constantly stresses the need for intelligence in deciphering the “signs” or “messages” of God. Muslims are not to abdicate their reason, but to look at the world attentively and with curiosity. It was this attitude that later enabled Muslims to build a fine tradition of natural science, which has never been seen as such a danger to religion as in Christianity.” ( A History of God, pg. 143, 1993 edition, New York).

I have seen numerous examples from my experiences with all types of people with varying levels of education and diversity transformed into better human beings, becoming people of consciousness and ability, even teaching themselves multiple languages when having been previously been illiterate, abandoning drugs, alcoholic addictions and promiscuity, surrendering their lives to the guidance of Allah.

"And whosoever has Taqwaa of Allah, He makes for them a way out (of bad circumstances ) and provides for them from sources they could not even imagine..' ( Q 65:2-3).

"It is He (Allah) who has raised (ba'atha) among the uneducated (ummiyyeen) a Messenger from among themselves, reciting to them of His signs, purifying them, teaching them The Scripture and the Wisdom, as they had been before this in a state of apparent loss. And (The benefit of this raising) extends to others from among them who had not yet joined them, and He is the Mighty, The Wise." { Q 62:2-3).

Thus, Allah made it so that the Prophet, Sall Allahu 'alayhi wa sallam-, would emerge to be a catalyst for something far more powerful than what is imagined. The Arabic term Ba'atha in Q 62"2 is significant because it highlights the low conditions of Arabian society at that time, a society which becomes elevated by contact with Divine Revelation. The sentence that initiates verse three (wa aakhareena minhim lammaa yalhaqoo bihim) demonstrates that this elevation is not restricted to the Prophet's time or his immediate audience, rather, this authentic elevation is available to any who are sincere in seeking it. In the broader theme of this conference, the Identity of Islam is to be more important than any other label because it connects us not only to an Ummah of two billion people, more importantly, it connects us to Allah, His Angels, His Scripture and Messengers.

Practical tips for students

All of us should be students of this religion, at least enough of it to elevate our existence in this world for the better. We should all know how to perform the basic practices, such as the five pillars, and have the essential moral foundation present. The basic moral foundation of a Muslim is given in a number of Quranic verses, such as Q 2:177, 17:22-39, and 23:1-11. 

We cited earlier the famous du’aa “O My Lord, Increase me in knowledge.” That du’aa is given within a broader context, which we shall share now. 

فَتَعَـٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۗ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ ۖ وَقُل رَّبِّ زِدْنِى عِلْمًۭا 

“ Thus, Highly exalted is Allah, The Ruler, The Ultimate Reality (Al-Haqq), And do not be in a rush with the Qur’an before its revelation is completed for you. And say “O My Lord, increase me in knowledge.” (Q 20:114)

The revelation of scripture came to the Prophet slowly. It was not all at once. Similarly, when we are engaged in the study of the deen, it should be in a calm fashion, taking time to internalize its theology as well as its morals. So, the format should be (1) Theology (2) Morals. (3) Basic practices, taking the requisite time to understand these things, at least on a fundamental level.

Attending gatherings such as this, Halaqahs, Qur’an sessions, regular self-study using actual books, taking notes, using simple tools such as notebooks, highlighters and different color pens, to help in retaining knowledge and organization of records.

Knowledge is also attained and more easily retained through direct experiences with a teacher, and travel, in which we are exposed to the natural world, to Allah’s creation.

 The Qur'an mentions that traveling "in the land" increases one's intelligence on all levels, including

emotional intelligence (Q 22:48). The same text implies that xenophobia is also removed through travel, however there are exceptions, primarily being those with "blind hearts". The Qur'an also shows us the need for good teachers (Q 16:43) in order to limit the pitfalls of the mistakes earned through self-study (without mentorship).

Thank you for your indulgence. Wa aakhara da’wanaa ‘anil hamulillaahi rabbil ‘aal ameen.

Selfishness: A collective character flaw

 Introduction

Selfishness may seem to some readers to be an extremely fringe and irrelevant topic, when one considers that a genocide is still taking place in Gaza, the Sudanese civil war which  has gained more attention, and even the obvious propaganda campaign against Nigeria that has emerged in recent weeks, however, our assertion is that all of these are ultimately connected to the prevalence of a selfish mindset.

That mindset essentially says "it's not my problem", or, in the most "generous" of circumstances, promotes the interest of individual nations or blocks of nations alone.   This sort of mentality even filters down to the world of religion! Within this past week, a social experiment was  enacted by TikTok content creator Nikalie Monroe was calling several houses of worship nationwide, asking for Baby formula, in order to test the reply of the places of worship staff. The only positive replies were from a a handful of African-American churches (traditionally poor communities), one Buddhist temple and a mosque. Although I admit to a bit of confusion on this point, it appears the same content creator reached out to other mosques in the Dearborn, Michigan area, all of which gave positive replies to the request for baby formula. 

Our article will give brief reflections on the shades of selfishness that are often ignored. Our primary assertion is that this is a collective character flaw that is largely a by-product of capitalism and nationalism, the prevailing economic and political philosophies. 

How should we define "selfishness"?

A dictionary definition of selfishness  is simply "the quality or condition of being selfish" (Oxford). At the outset, it is important to share that self interest at some levels is appropriate, necessary and quite natural. A person sleeping in a cold room would require a blanket to keep warm and sleep comfortably. Similarly, a hungry man desires food to satiate his hunger.  

Yet, the fulfillment of these needs can go too far. It can go to the direction of inconsideration of others who have the same needs, to the point of actual indifference. Sometimes selfishness manifests itself in manifest greed, search for fame, the abandonment of family, even criminal activities. 

National selfishness

Nationalism, in an extreme form, can easily mutate into a  collective selfishness and sense of superiority. A sentiment that nothing else matters except "us". Nazi Germany certainly had this problem, it is shared by other obscene political ideologies such as Zionism and is present in the MAKE AMERICA GREAT AGAIN (MAGA) mentality, the latter the current powerful trend in American politics.  It is that trend that has empowered individuals (even politicians) to engage in blatant oppression, injustice against others, and even to brag about it online. 

Religious selfishness

A sort of self-righteousness that overwhelms any ethical considerations, especially when dealing with those belonging to other religious groups. Sometimes, this even occurs within the same religious community, where a segment therein are adherents of a slightly different shade of religious understanding. I have found it actually a strange occurrence that online, Christian apologists who were once allies (such as David Wood, Sam Shamoun and the figure known by the nickname Apostate Prophet ) who have turned on each other, with a variety of others, accusing each other of various moral and legal crimes, even to the point of pointing out the marriage problems of each other in the most repugnant fashions.  

Muslims do this as well, and will justify it by asserting  that there are allowances to backbite "the innovator", that their theological opponents are to never be the object of civilized behavior. This stems from a sort of selfishness in which religion has been altered to serve ego, rather than our egos surrendering ourselves to God. Another analogy would be that of a criminal gang, that we treat religious affiliation as if we are in a gang or a sports team.

Selfishness with resources

It is obvious that selfishness with resources is a Hallmark of today's world, at least in the Western environment. The rich relative refuses to give help to the poor one, with little to no sense of guilt or social responsibility. Indeed, as we have often pointed out, this has ironically taken on a religious element, to a certain extent, with the emergence of THE GOSPEL OF PROSPERITY as a doctrine that has taken hold of many American churches. 

Scripture is filled with accounts critical of selfishness with resources, but despite this, we still find that the mentality persists. With that said, we are told by the Qur'an (Q 17:29) that we should neither be wasteful nor tightfisted with our resources, a balance of personal and societal responsibilities is clearly being advocated by the Islamic sources. 

Emotional selfishness

While selfishness is a quality recognizable in all variants of narcissism,  a more subtle form is what we are referring to as emotional selfishness, in which a person either refuses to recognize or simply does not care about the emotional well-being of others, while at the same time expecting others to be considerate of their emotional output, a one-sided sort of relationship ( be it professional, personal, familial or romantic).

These sorts of unbalanced dynamics are particularly common within patriarchal societies, families in which leadership is more structured. Unfortunately, the result of this can lead to all types of abuse and toxic behavior in general. 

From a religious perspective, emotional selfishness should not even exist. The Prophet Muhammad- Sall Allahu 'alayhi wa sallam- has famously stated "None of you have faith until you love for your brother what you love for yourself." He also told his followers to spread the greetings (and environment) of peace and give gifts to each other. He has also been recorded as being deeply critical of not showing affection for children. These ahadeeth, and others of like nature, are useful bullet-points in avoiding selfishness. 

Islam as the source of reminders and guidance

One of the titles of the Qur'an is The Reminder (Adh-dhikr). The Qur'an, as well as the example of the Prophet Muhammad, upon whom be peace, are resources that we can always consult. In fact, we should be consulting, reading, studying and in deep contemplation of these resources, on a regular basis. 

This is because of the simple fact that we are humans, we can overlook or forget important information. We believe that at core humans are good people, and anyone who proclaims that Allah deserves worship and that Muhammad was an authentic Messenger of God with sincerity and honesty has to have more good within them than bad. In other words, reminders such that which this article contains should prove to be useful ( Q 51:55) .

By consistent consultation with the Qur'an, authentic spirituality, we should be in a position where we correct our behavior (and even feelings) in a relatively short amount of time. Islamic ethos should prevail over our emotions, selfishness is something that likewise we need to to overcome, and Islam is the best weapon to utilize for that purpose. 

Conscientious Apparel: addressing some misconceptions on a Muslim's public appearance

The identity of a Muslim is primarily expressed in theological & ethical realms. The Muslim is one who believes and practices the five pillars, accepts the Qur'an and the final revealed scripture, whose behavior is recognized for general honestly. sobriety, and generosity. The above attributes of a Muslim are universally acknowledged, even by the enemies of Islam!  It is in this sense that Islam is truly a religion and a message that is for all mankind, at least those people who are striving to have God-centered lives.

Yet, when we say "Muslim", we have a certain mental image that comes up, and when that image does not always coincide with our assumptions, it generates reactions ranging from shock to outright insults! As of recently we have seen these reactions in abundance, to the extent that it is necessary to share the following information derived from Islamic sources that hopefully generate thought and a better appreciation for what we do have.

The purpose of clothing

یٰبَنِیۡۤ اٰدَمَ قَدۡ اَنۡزَلۡنَا عَلَیۡکُمۡ لِبَاسًا یُّوَارِیۡ سَوۡاٰتِکُمۡ وَرِیۡشًا ؕ وَلِبَاسُ التَّقۡوٰی ۙ ذٰلِکَ خَیۡرٌ ؕ ذٰلِکَ مِنۡ اٰیٰتِ اللّٰہِ لَعَلَّہُمۡ یَذَّکَّرُوۡنَ

"O Children of Adam! We have given you a raiment that covers your nakedness and is a source of (your) elegance and protection. Yet the raiment that guards against evils, that is the best (of robes). That is one of the commandments of Allah so that they may attain eminence." ( Q 7:26 Amatul Rahman Omar translation)

The two items that display the logic of wearing clothes is given in this text, items which are arguably undeniable. Clothing is created by use of local elements, be it cotton, wool etc, derived from animals or even from leaves. The natural elements (as well as synthetics such as polyester and nylon), with countless possibilities for designs, coloring, cuts, and the like.  Clothing provides necessary protection of the body from the weather elements, keeping us warm or cool. 

Thus, needs as based on the environment transforms into distinct styles and more broadly- cultural expression. Thus, the baseball cap, worn by baseball players for vision protection from sunlight evolves into a variety of colors, styles, and sizes, adorning the heads of countless in a variety of settings.  This is an example of the "elegance and protection" (ft.1) mentioned in the above Qur'anic text.

What should be covered in public?

For women, the Islamic texts are clear that the entire body should be covered, meaning not to be made into a display in public. The Qur'an (24:31) indicates that a headscarf was used by the Arabs of the Prophet's time, and the text itself states that the scarf be used to cover up the chest area (walyadribna bikhumuri-hinna 'ala juyuubihinn). Yet another place within the Qur'an asserts that the dress code for ladies has the purpose of identification and limiting harms, such as being subjected to improper harassment and the like (Q 33: 59).

The hadeeth of Asmaa articulates all of this in a summarized form, in which she asked the Prophet (Sall Allahu 'alayhi wa sallam) about what should be covered in public. He replies that everything except the face and hands (ft.2)  (Sunan Abu Dawud 4104).

I would like to return to the subject of the headscarf (commonly known as Hijaab). Q 24:31 is clear on a head covering being worn, but the emphasis is using it to cover up the breasts. A scarf need not be worn, any type of covering will do, so long as the goal of public modesty is established, with a greater emphasis on the well-known sensitive areas of the woman's body being covered, so as not to invite unwanted attention. Similarly, a Jilbaab, Abaya etc are not necessarily mandated, any clothing, in any style, is acceptable as long as the body is covered and not made into a display!

Men's clothing

While there are no texts to my knowledge from the Qur'an and hadeeth literature which speak on a man's clothing style, it is the long established norm among Muslims that men should cover up as well, at least having covered up the area between the navel and the knees. In practical terms, in Muslim societies, often the men and women are dressing alike-in that the body is covered with similar garments.

Cap

The tradition exists in majority of Muslim societies of men wearing a cap, the styles, colors etc varying from society to society. The norm ('urf) is so strong that some scholars of the past used to consider a person who violates this norm to be a flagrant transgressor (Faasiq) whose testimony in legal matters would not be acceptable. 

There is not text within the Qur'an or hadeeth that commands wearing a  cap, even within prayer, despite the cultures which has an opposite practice (ft.3). Nonetheless, because of the norm, particularly in African and Asian Muslim societies, it is recommended to maintain that tradition in that environment. In addition, in venues in which Islam/Muslims need to be represented, to display faith in Islamic theology and identity, the cap provides that function very well.

The beard

The Qur'an makes no mention of facial grooming, however, there are some texts on this in the hadeeth literature, one of which simply states "be different from the idolaters by growing the beard and trimming the mustache." It seems apparent from this narration (and other similar reports) that a need was felt by the Muslims to be distinguished from other communities. Without doubt the Prophets themselves had beards, and beards have long been seen as symbols of masculinity, honor and wisdom. Yet, we are also forced to admit that adorning one's face with a beard is no longer associated with the Prophets or even Islam. It is something that has become stylish, crossing religious and cultural boundaries. 

Our perspective is that, at most, the beard is a Sunnah, a highly emphasized Prophetic tradition, but does not reach the level of religious obligation (Fard).  The Shafi'ee school of jurisprudence, which included such luminaries as the great hadeeth scholar Imam An-Nawawi (d.1277) and the towering Imam Al-Ghazali ( d.1111) have held the view that shaving the beard, while not recommended, is not a forbidden action at all. 

Robe

The Muslim societies have various sorts of clothing that is now associated with religious identity. By "robe"we are mainly referencing the clothing in the Arab world known by names such as the Jalabiyyah, Jubbah or Thobe. Certainly the robe fulfills the Islamic requirements for  covering up in public, has elegance and is useful for the weather conditions present in the Middle East and North Africa (MENA). However, we must understand that  it is not necessarily an "Islamic dress". Many people argue that the robe is in fact the Sunnah, however in the interest of honesty that it is at best Sunnatul 'Aadah (the culture) and not  Sunnatul Hudaa (the Sunnah of religious guidance). The Prophet's enemies wore the same clothing as him, complete with turbans (used for shielding the face from the sun). 

In other words, the robe as a clothing was used by all peoples in the MENA region, and are technically religiously neutral, just as the baseball cap (devoid of any symbols) is a religiously neutral item.

                                                  The best dress is that of Taqwaa

                                                                وَلِبَاسُ ٱلتَّقْوَىٰ ذَٰلِكَ خَيْرٌۭ ۚ

The title of this section of the article is a more literal translation of the expression wa libaasut Taqwaa dhaalika khayr, found in Q 7:26 cited above. The overarching point is that when one has awareness of Allah, of responsibilities in this world, that is actually the best dress. It implies more than clothing. In essence, it implies that Muslims, readers of the Qur'an, are supposed to put on their best face in public. The qualities of intelligence, cleanliness, compassion, strength of character and a moral compass. 

Taqwaa is more than piety or even righteousness. It is awareness, and discernment. Bold, yet aware of surroundings. Determined, yet patient. Brave, yet smart.  This is a clothing (libaas) that is worn not only outside, but within the home. Not only on the body, but within the soul.  This clothing is unisex, necessary for both genders. This style of dress should be taught to our children, particularly in this age in which emotional instability and social anarchy are actually promoted by politicians and YOU-TUBE content creators without apology or regard to the long term consequences. 

Having Taqwaa limits our sins and our mistakes in judgement. It generates more safety and security. It brings forth stronger family values and places necessary boundaries. It allows us to see the big picture and delivers spiritual and mental cultivation. This is why the Qur'an asserts that the best outcome is experienced by those who truly have Taqwaa ( Q 7:128, 28:83)

Footnotes

(1) The term used in the aforementioned text is Reeshan. 

(2) A variant report adds "feet" to the items allowed to be seen on a woman in public. In a desert environment this makes sense.

(3) It is widely believed by Muslims in the Indian subcontinent that covering one's hair (for men) is a necessity, or at least highly recommended, during prayers in the mosque. This seems to reflect regional norms that are also found among some Hindus in their temples. Sikhs also have this custom when inside the Gurdwara. Most Jewish synagogues also require men to cover their heads. 

World peace (presentation at THE 38th ANNUAL INTERFAITH FORUM SERIES)

 (As salaamu 'alaikum. Greetings of peace. Below is our presentation at the Annual Interfaith Forum series sponsored by the Interfaith Council Of Southern Nevada. In addition to the text, video and photos of the event are to be found. Many thanks to the Muslim community for its support as well as the SGI Buddhist Center for hosting the event.)

                                            

WORLD PEACE

                                              Can Peace be our future? 

(Presentation at the thirty-eighth annual Interfaith forum series, sponsored by the Interfaith Council of Southern Nevada, October 26, 2025 Las Vegas, Nevada.)

In the name of God, The Compassionate, The Ever-Merciful

Our topic can be viewed as theoretical, yet it  can also be seen as the most important topic of this  era, particularly in a Western context, where we have viewed ourselves as  largely immune from the conflicts and turmoil experienced overseas. Recent events in the  contemporary  political climate have placed those sort of assumptions   into question. 

“Peace” as a word, can carry diverse meanings in the minds of people. For most, the popular meaning is the end of war. Yet, wars are fought for both good and bad reasons. The African-American theologian and social reformer Dr. Martin Luther King, Jr (d.1968) has famously written “ True peace is not merely the absence of tension: it is the presence of justice.” 

Islam has placed great emphasis on justice. Peace is a by-product of not only justice, but a correct mentality. It stands against racism in the strongest terms. It calls for economic justice, the removal of oppression, a healthy and sober society in which  the environment and natural resources are protected, where  minorities are not subjected to exploitation and abuse. It is  when these conditions are addressed, peace will naturally follow. 

The Qur’an says “ And God invites towards the abode of peace, He guides to a straight path whom He wills.” ( Q 10:25). The ultimate “abode of peace” is in the next life. This world will always have some sort of problems, but we do our best to bring forth what is beneficial to mankind. The Qur’an says “Indeed, God orders justice and excellent conduct, giving to those closest to you, He forbids immorality, repugnant acts and wickedness. He gives you admonition, so that perhaps you will take heed.” ( Q 16:90).

The Quranic verse cited last is actually very important on this overarching topic. It presents the foundations for authentic peace, be it within a person, society, or between opposing sides. “Justice” (Al-’Adl) is the proper balancing within all situations, “Excellent conduct” (Al-Ihsaan) denotes beautiful embellishments, of people and places, of the soul and body. The Qur’an says further to “give to those close to you.” This doesn’t mean charity only, it denotes having an attitude of communal benefit,  which captures  the big picture of human needs , not just individualistic or limited interests. Much of the impediments to peace, even the peace of a person’s soul, is linked to lack of true balances, failure to engage in authentic introspection, and the unavailability of a support system. These impediments can be caused not only by individual trauma but also emerge from structural injustice.

These points cannot be ignored if we are serious in seeking peace, be it the peace within an individual or between different groups of humans in our world. There is a global trend today, heavily represented within political discourse, which obscures the realities which we have shared by resorting to scapegoating, xenophobia and calls to irrational behavior. We have to be strong enough and have enough education to resist that trend. There are things all of us can do  for our own selves, which includes activities such as attending sessions of this kind, reading physical books, travel to diverse areas, and of course spiritual efforts and a baseline moral foundation. We have the ability for growth, we say that God has placed the capacity within us. 

We say that if a proper mentality is instilled deep within us, through the examples of effort which was highlighted earlier, peace will come to us as individuals, and if justice is truly the interest for those who yield power, peace on earth is attainable.

Thank you.

Click here for video

The Deep Fake: navigating the oceans of the information age

 Tradition tells us of an incident in which a particular tribe  in Arabia, during the Prophet's lifetime, was reported to have engaged in rebellious activities and even had abandoned Islam. The Prophet  Muhammad, upon whom be peace, is said to have sent individuals there to investigate this claim, and, having heard the Adhaan (prayer call) emanating from their location, became satisfied  that the report of their rebellion was actually false. 

Throughout history, both ancient and contemporary, conflicts have been started or at least continued through the dissemination of reports, images and ideas that are without foundation. Perceptions are formed,  beliefs are entrenched, followed up by actions that are destructive at one level or another.  While the dangers of this are well known to politicians and indeed to students of political science, this also has implications on areas of faith! 

                                                                            

The Deep Fake

The term Deep Fake references photographic, video and other technological tools that can, over the course of time, trial and error, create images that are convincing. All indicators of the false nature of the image are carefully removed. Thus, the viewer believes the fake video is real.  In the religious realm, an example of A Deep Fake creation is that of the notion called The Islamic Dilemma. The notion, widely spread in times of late by Christian apologists online, asserts that the Qur'an states positive attributes regarding  the Bible, yet since the Bible and Qur'an have areas of contradiction, the Qur'an must be false, regardless or not  if the Bible is itself  truly the victim of incorrect attributions (ft.1).

This notion is easily refuted and has been explained  countless times now by many Muslim figures (ft.2), yet it continues to be used in polemics. It is my belief that even the majority of those who use this line of argument know that they are actually being dishonest, yet they will make these claims with the hope of stunting the growth of Islam. 

Religion is admittedly a sensitive subject, open to interpretation that can reflect genuine belief (as opposed to deliberate distortion of facts), however I find it very distasteful that people lie about religion. When speaking on religions other than my own, I strive to represent their views correctly (even if I am refuting those views) and have taken the time to study those claims. Thus, I won't really speak on religions about which I am ignorant. Unfortunately, there are others who won't adhere to that principle. 

Easy methods of navigating religious deep fakes

The most important method is by obtaining a physical copy of the primary scripture of that religion, preferably enhanced with a translation and commentary by recognized authorities of that faith. A physical book is emphasized because online versions can be subjected to more distortion. Physical texts also are superior in terms of actual cognitive understanding of what is being read. Interact with scholars or preachers  of that faith, those who would be able to answer your questions.  

Christian apologists these days have been advocating that Christians NOT read the English translations of the Qur'an, claiming that Muslim translators are deliberately attempting to make the Qur'an look nice. Rather, they encourage their folks  to read Qur'an translations as penned by themselves. I have read atleast two English translations of the Qur'an by Christian opponents and saw the outright false explanations and translations. 

Deep Fakes with political implications

In recent weeks, I have begun to pay closer attention to the rise of AI (Artificial intelligence), to produce videos and compositions using high-level English. It has been to the point that I have to repeatedly look at a video to determine if the depiction was real or actually generated by AI technology. 

In addition to AI generated content, authentic images and videos are distributed widely, but devoid of the context, generating a false image. Take for example the recent video of a reported wedding of Fatemah, daughter of Iranian government advisor Ali Shamkhani. Her wedding dress has more of a Western style, even a bit revealing. Her father is with her, arm-in-arm. This has been widely seen as hypocrisy, in light of the Iranian government presenting itself  as a defender of Islamic morality and dress code. 

Yet, the context is that other than himself and the groom, no other (strange) men were present. All the other attendees were women. The Islamic codes are sensible guidelines. In public there is a dress code, particularly when interacting with the opposite sex, but in private, with one's family, a woman is free to have more relaxed dress. Thus, an occasion in which her father and her husband are the only males present makes it perfectly acceptable to dress in such a fashion.(ft.3)

The political deep fakes are more difficult to detect because there are high stakes involved, usually state actors who wish to stir up dissent to achieve particular ends and will thus use governmental resources to make the picture more murky.   Books can also present false information, and, as we know, history itself  is usually written by the victors. 

Thus, navigating political deep fakes really means paying attention, having as much education and life experiences as possible. Travel outside one's comfort zones when possible. Talk with people. Get real life accounts. 

Let us be a people blessed with the abilities to navigate properly the era of deep fakes.

Footnotes

(1) The issue of the Quranic treatment of the Bible is addressed in our article A deep dive into false ideas regarding Islam: with a focus on the Abrahamic ties. Click here for the article

(2) We have briefly addressed the so called Islamic dilemma in the video "The Islamic dilemma: fact or fiction" Click here for videoi

(3) The entire controversy, seemingly started by Israeli media sources, shows how Muslims are depicted as rigid and unreasonable, unable to live normal lives. Islam has no problem with its followers having normal lives. We can be happy (and sad) just as others are. The assumption that is presented is that any who goes against rigid behavior is in fact disassociating themselves from Islamic values, yet the truth of the matter is that Islamic guidelines were NOT violated by the bridal dress when in a function in which her family (husband and father, the only men)  was present. It is actually ironic that Iran is displayed as rigid when in reality their dress codes are actually very relaxed.