US: Terrorism Prosecutions Often An Illusion

The US Justice Department and the Federal Bureau of Investigation (FBI) have targeted American Muslims in abusive counterterrorism “sting operations” based on religious and ethnic identity, Human Rights Watch and Columbia Law School’s Human Rights Institute said in a report released today. Many of the more than 500 terrorism-related cases prosecuted in US federal courts since September 11, 2001, have alienated the very communities that can help prevent terrorist crimes.

The 214-page report, “Illusion of Justice: Human Rights Abuses in US Terrorism Prosecutions,”examines 27 federal terrorism cases from initiation of the investigations to sentencing and post-conviction conditions of confinement. It documents the significant human cost of certain counterterrorism practices, such as overly aggressive sting operations and unnecessarily restrictive conditions of confinement.
“Americans have been told that their government is keeping them safe by preventing and prosecuting terrorism inside the US,” said Andrea Prasow, deputy Washington director at Human Rights Watch and one of the authors of the report. “But take a closer look and you realize that many of these people would never have committed a crime if not for law enforcement encouraging, pressuring, and sometimes paying them to commit terrorist acts.”

Many prosecutions have properly targeted individuals engaged in planning or financing terror attacks, the groups found. But many others have targeted people who do not appear to have been involved in terrorist plotting or financing at the time the government began to investigate them. And many of the cases involve due process violations and abusive conditions of confinement that have resulted in excessively long prison sentences.

The report is based on more than 215 interviews with people charged with or convicted of terrorism-related crimes, members of their families and their communities, criminal defense attorneys, judges, current and former federal prosecutors, government officials, academics, and other experts.

In some cases the FBI may have created terrorists out of law-abiding individuals by suggesting the idea of taking terrorist action or encouraging the target to act. Multiple studies have found that nearly 50 percent of the federal counterterrorism convictions since September 11, 2001, resulted from informant-based cases. Almost 30 percent were sting operations in which the informant played an active role in the underlying plot.

In the case of the “Newburgh Four,” for example, who were accused of planning to blow up synagogues and attack a US military base, a judge said the government “came up with the crime, provided the means, and removed all relevant obstacles,” and had, in the process, made a terrorist out of a man “whose buffoonery is positively Shakespearean in scope.”

The FBI often targeted particularly vulnerable people, including those with intellectual and mental disabilities and the indigent. The government, often acting through informants, then actively developed the plot, persuading and sometimes pressuring the targets to participate, and provided the resources to carry it out.

“The US government should stop treating American Muslims as terrorists-in-waiting,” Prasow said. “The bar on entrapment in US law is so high that it’s almost impossible for a terrorism suspect to prove. Add that to law enforcement preying on the particularly vulnerable, such as those with mental or intellectual disabilities, and the very poor, and you have a recipe for rampant human rights abuses.”

Rezwan Ferdaus, for example, pled guilty to attempting to blow up a federal building and was sentenced to 17 years in prison. Although an FBI agent even told Ferdaus’ father that his son “obviously” had mental health problems, the FBI targeted him for a sting operation, sending an informant into Ferdaus’ mosque. Together, the FBI informant and Ferdaus devised a plan to attack the Pentagon and US Capitol, with the FBI providing fake weaponry and funding Ferdaus’ travel. Yet Ferdaus was mentally and physically deteriorating as the fake plot unfolded, suffering depression and seizures so bad his father quit his job to care for him.

The US has also made overly broad use of material support charges, punishing behavior that did not demonstrate an intent to support terrorism. The courts have accepted prosecutorial tactics that may violate fair trial rights, such as introducing evidence obtained by coercion, classified evidence that cannot be fairly contested, and inflammatory evidence about terrorism in which defendants played no part – and asserting government secrecy claims to limit challenges to surveillance warrants.

Ahmed Omar Abu Ali is a US citizen who alleged that he was whipped and threatened with amputation while detained without charge in Saudi Arabia – after a roundup following the 2003 bombings of Western compounds in the Saudi capital of Riyadh – until he provided a confession to Saudi interrogators that he says was false. Later, when Ali went to trial in Virginia, the judge rejected Ali’s claims of torture and admitted his confession into evidence. He was convicted of conspiracy, providing material support to terrorists, and conspiracy to assassinate the president. He received a life sentence, which he is serving in solitary confinement at the federal supermax prison in Florence, Colorado.

The US has in terrorism cases used harsh and at times abusive conditions of confinement, which often appear excessive in relation to the security risk posed. This includes prolonged solitary confinement and severe restrictions on communicating in pretrial detention, possibly impeding defendants’ ability to assist in their own defense and contributing to their decisions to plead guilty. Judges have imposed excessively lengthy sentences, and some prisoners suffer draconian conditions post-conviction, including prolonged solitary confinement and severe restrictions on contact with families or others, sometimes without explanation or recourse.

Nine months after his arrest on charges of material support for terrorism and while he was refusing a plea deal, Uzair Paracha was moved to a harsh regime of solitary confinement. Special Administrative Measures (SAMs) – national security restrictions on his contact with others – permitted Paracha to speak only to prison guards.

“You could spend days to weeks without uttering anything significant beyond ‘Please cut my lights,’ ‘Can I get a legal call/toilet paper/a razor,’ etc., or just thanking them for shutting our light,” he wrote to the report’s researchers. After he was convicted, the SAMs were modified to permit him to communicate with other inmates. “I faced the harshest part of the SAMs while I was innocent in the eyes of American law,” he wrote.

These abuses have had an adverse impact on American Muslim communities. The government’s tactics to seek out terrorism suspects, at times before the target has demonstrated any intention to use violence, has undercut parallel efforts to build relationships with American Muslim community leaders and groups that may be critical sources of information to prevent terrorist attacks.

In some communities, these practices have deterred interaction with law enforcement. Some Muslim community members said that fears of government surveillance and informant infiltration have meant they must watch what they say, to whom, and how often they attend services.

“Far from protecting Americans, including American Muslims, from the threat of terrorism, the policies documented in this report have diverted law enforcement from pursuing real threats,” Prasow said. “It is possible to protect people’s rights and also prosecute terrorists, which increases the chances of catching genuine criminals.”

Source: Human Rights Watch



Terrorist Plots Hatched By The F.B.I.

THE United States has been narrowly saved from lethal terrorist plots in recent years — or so it has seemed. A would-be suicide bomber was intercepted on his way to the Capitol; a scheme to bomb synagogues and shoot Stinger missiles at military aircraft was developed by men in Newburgh, N.Y.; and a fanciful idea to fly explosive-laden model planes into the Pentagon and the Capitol was hatched in Massachusetts.

But all these dramas were facilitated by the F.B.I., whose undercover agents and informers posed as terrorists offering a dummy missile, fake C-4 explosives, a disarmed suicide vest and rudimentary training. Suspects naïvely played their parts until they were arrested.

When an Oregon college student, Mohamed Osman Mohamud, thought of using a car bomb to attack a festive Christmas-tree lighting ceremony in Portland, the F.B.I. provided a van loaded with six 55-gallon drums of “inert material,” harmless blasting caps, a detonator cord and a gallon of diesel fuel to make the van smell flammable. An undercover F.B.I. agent even did the driving, with Mr. Mohamud in the passenger seat. To trigger the bomb the student punched a number into a cellphone and got no boom, only a bust.

This is legal, but is it legitimate? Without the F.B.I., would the culprits commit violence on their own? Is cultivating potential terrorists the best use of the manpower designed to find the real ones? Judging by their official answers, the F.B.I. and the Justice Department are sure of themselves — too sure, perhaps.

Carefully orchestrated sting operations usually hold up in court. Defendants invariably claim entrapment and almost always lose, because the law requires that they show no predisposition to commit the crime, even when induced by government agents. To underscore their predisposition, many suspects are “warned about the seriousness of their plots and given opportunities to back out,” said Dean Boyd, a Justice Department spokesman. But not always, recorded conversations show. Sometimes they are coaxed to continue.

Undercover operations, long practiced by the F.B.I., have become a mainstay of counterterrorism, and they have changed in response to the post-9/11 focus on prevention. “Prior to 9/11 it would be very unusual for the F.B.I. to present a crime opportunity that wasn’t in the scope of the activities that a person was already involved in,” said Mike German of the American Civil Liberties Union, a lawyer and former F.B.I. agent who infiltrated white supremacist groups. An alleged drug dealer would be set up to sell drugs to an undercover agent, an arms trafficker to sell weapons. That still happens routinely, but less so in counterterrorism, and for good reason.

“There isn’t a business of terrorism in the United States, thank God,” a former federal prosecutor, David Raskin, explained.

“You’re not going to be able to go to a street corner and find somebody who’s already blown something up,” he said. Therefore, the usual goal is not “to find somebody who’s already engaged in terrorism but find somebody who would jump at the opportunity if a real terrorist showed up in town.”

And that’s the gray area. Who is susceptible? Anyone who plays along with the agents, apparently. Once the snare is set, law enforcement sees no choice. “Ignoring such threats is not an option,” Mr. Boyd argued, “given the possibility that the suspect could act alone at any time or find someone else willing to help him.”

Typically, the stings initially target suspects for pure speech — comments to an informer outside a mosque, angry postings on Web sites, e-mails with radicals overseas — then woo them into relationships with informers, who are often convicted felons working in exchange for leniency, or with F.B.I. agents posing as members of Al Qaeda or other groups.

Some targets have previous involvement in more than idle talk: for example, Waad Ramadan Alwan, an Iraqi in Kentucky, whose fingerprints were found on an unexploded roadside bomb near Bayji, Iraq, and Raja Khan of Chicago, who had sent funds to an Al Qaeda leader in Pakistan.

But others seem ambivalent, incompetent and adrift, like hapless wannabes looking for a cause that the informer or undercover agent skillfully helps them find. Take the Stinger missile defendant James Cromitie, a low-level drug dealer with a criminal record that included no violence or hate crime, despite his rants against Jews. “He was searching for answers within his Islamic faith,” said his lawyer, Clinton W. Calhoun III, who has appealed his conviction. “And this informant, I think, twisted that search in a really pretty awful way, sort of misdirected Cromitie in his search and turned him towards violence.”

THE informer, Shahed Hussain, had been charged with fraud, but avoided prison and deportation by working undercover in another investigation. He was being paid by the F.B.I. to pose as a wealthy Pakistani with ties to Jaish-e-Mohammed, a terrorist group that Mr. Cromitie apparently had never heard of before they met by chance in the parking lot of a mosque.

“Brother, did you ever try to do anything for the cause of Islam?” Mr. Hussain asked at one point.

“O.K., brother,” Mr. Cromitie replied warily, “where you going with this, brother?”

Two days later, the informer told him, “Allah has more work for you to do,” and added, “Revelation is going to come in your dreams that you have to do this thing, O.K.?” About 15 minutes later, Mr. Hussain proposed the idea of using missiles, saying he could get them in a container from China. Mr. Cromitie laughed.

Reading hundreds of pages of transcripts of the recorded conversations is like looking at the inkblots of a Rorschach test. Patterns of willingness and hesitation overlap and merge. “I don’t want anyone to get hurt,” Mr. Cromitie said, and then explained that he meant women and children. “I don’t care if it’s a whole synagogue of men.” It took 11 months of meandering discussion and a promise of $250,000 to lead him, with three co-conspirators he recruited, to plant fake bombs at two Riverdale synagogues.

“Only the government could have made a ‘terrorist’ out of Mr. Cromitie, whose buffoonery is positively Shakespearean in its scope,” said Judge Colleen McMahon, sentencing him to 25 years. She branded it a “fantasy terror operation” but called his attempt “beyond despicable” and rejected his claim of entrapment.

The judge’s statement was unusual, but Mr. Cromitie’s characteristics were not. His incompetence and ambivalence could be found among other aspiring terrorists whose grandiose plans were nurtured by law enforcement. They included men who wanted to attack fuel lines at Kennedy International Airport; destroy the Sears Tower (now Willis Tower) in Chicago; carry out a suicide bombing near Tampa Bay, Fla., and bomb subways in New York and Washington. Of the 22 most frightening plans for attacks since 9/11 on American soil, 14 were developed in sting operations.

Another New York City subway plot, which recently went to trial, needed no help from government. Nor did a bombing attempt in Times Square, the abortive underwear bombing in a jetliner over Detroit, a planned attack on Fort Dix, N.J., and several smaller efforts. Some threats are real, others less so. In terrorism, it’s not easy to tell the difference.

David K. Shipler is the author of “Rights at Risk: The Limits of Liberty in Modern America.”

Muslims Who Sacrificed Themselves To Save WWII Jews

Noor Inayat Khan was recruited by Churchill’s elite Special Operations Executive (SOE) to work in Paris as a wireless operator. Her clandestine efforts supported the French Underground as England prepared for the D-Day invasions. Among SOE agents, the wireless operator had the most dangerous job of all, because the occupation authorities were skilled at tracking their signals. The average survival time for a Resistance telegrapher in Paris was about six weeks.

Khan’s service continued from June 1943 until her capture and arrest by the Gestapo in October. Her amazing life and eventual murder in Germany’s Dachau prison camp in September 1944 are the focus of a PBS film I co-produced that is airing this week. In researching her story, I came across quite a number of other Muslims who bravely served the Allied cause — and sometimes made the ultimate sacrifice. History is rich with examples of their daring heroism and split-second decisions that helped defeat the Nazis.

Behic Erkin, the Turkish ambassador in Paris, provided citizenship papers and passports to thousands of Jews (many with only distant claims to Turkish connections) and arranged their evacuation by rail across Europe. One fateful day, Necdet Kent, the Turkish consul-general in Marseille, stymied the shipment of 80 Turkish Jews to Germany by forcing his way onto a train bearing them to their likely death and arranging for their return, unharmed, to France.

Abdol-Hossein Sardari used his position at the Iranian consulate in Paris to help thousands of Jews evade Nazi capture. Later dubbed the Iranian Schindler, he convinced the occupying Germans that Iranians were Aryans and that the Jews of Iran had been Iranian since the days of Cyrus the Great — and, therefore, should not be persecuted. Then he issued hundreds of Iranian passports to non-Iranian Jews and saved their lives.

Ahmed Somia, the Tunisian co-director of the French Muslim Hospital outside Paris, organized weapon caches, facilitated Resistance radio transmissions, treated wounded Resistance fighters, and helped save many downed U.S. and British pilots by hiding them in fake T.B. wards where Gestapo and French gendarmes feared to go.

Khan was posthumously decorated with the highest British and French civilian and military honors, but so were other Muslims, including standout heroes among the 2.5 million British Indian troops fighting Axis forces around the globe. In this largest volunteer army in recorded history, Muslims (roughly one-third of the force) played prominent roles. 

In a letter to President Roosevelt during the war, Churchill pointed out that Muslim soldiers were providing “the main army elements on which we [the British] must rely for the immediate fighting.” 

In 1944-45, the French Army of Africa, joined to de Gaulle’s Free French Forces, was expanded to 260,000 men, of whom 50 percent were North African, the great majority being Muslim, while another substantial group were Senegalese Muslim riflemen. These forces invaded Italy and helped liberate southern France.

 Eastern Europe offered more examples: 

In the Balkans, for instance, only 200 Jews lived in Albania before WWII. Yet by war’s end, almost 2,000 Jews lived in the country, because so many had fled Greece, Austria and other locations in Europe to take shelter there among the predominantly Muslim population, which hid and protected them.

As Cole wrote elsewhere, commemorating the 70th anniversary of D-Day: 

“While a few Muslims did support the Axis, out of resentment of Western colonialism and hopes that the rise of an alternative power center would aid their quest for independence, they were tiny in their numbers compared to the Muslims who not just supported the Allies… but actively fought on their behalf.”

By Michael Wolfe

Arab Rescue Efforts During The Holocaust

Si Ali Sakkat

During his career Si Ali Sakkat held positions of a government minister and mayor of Tunis. By 1940 Si Ali Sakkat was enjoying retirement on his farm at the base of Jebel Zaghouan. There was a forced labor camp for the Jews not far away from Sakkat's farm. Jews from the camp were put to work repairing an airfield, which was regularly bombed by Allies. Arabs saw how Germans who ran the camp beat Jews on a regular basis. One night, during an especially heavy battle, sixty Jewish laborers were able to escape. The first structure they encountered was the wall of Sakkat's farm. They knocked on the gate, and were allowed shelter and food. They were also allowed to stay until the liberation of Tunisia by Allied forces.

Khaled Abdul-Wahab

Main article: Khaled Abdul-Wahab

Abdul-Wahab was a son of a well-known Tunisian historian. He was 32 years old when the Germans occupied Tunisia. He was an interlocutor between the Nazis and the population of the coastal town of Mahdia. When he overheard German officers planning to rape a local Jewish woman, Odette Boukhris, he hid the woman and her family, along with about two dozen more Jewish families, at his farm outside of town. The families stayed there for four months, until the occupation ended. Abdul-Wahab is sometimes called the Arab Oskar Schindler. In 2009 two trees were dedicated to honor his bravery. One tree was planted in Adas Israel Garden of the Righteous in Washington, D.C., the other was planted in the Garden of the Righteous Worldwide. His daughter Faiza attended the ceremony in Milan.

Shaykh Taieb el-Okbi

Taieb el-Okbi was a member of Algerian Islah (Reform) Party, and a friend of the prominent Algerian reformist Abdelhamid Ben Badis, who was tolerant to different religions and cultures. Ben Badis founded and directed the Algerian League of Muslims and Jews. He died before Vichy forces occupied Algeria, but Taieb el-Okbi took his place. Taieb el-Okbi discovered that the leaders of the pro-fascist group the Légion Français des Combattants were planning a Jewish pogrom. He did everything he could to prevent it and ordered Muslims not to attack Jews. His actions were compared to French archbishops Jules-Géraud Saliège and Pierre-Marie Gerlier, both of whom saved some Jews in France.

Muslim Rescue Efforts In Europe

Refik Veseli

Most of the 2,000 Jews of Albania were sheltered by the mostly Muslim population. Refik Veseli, a 17 year old Muslim boy, took in the family of Mosa and Gabriela Mandil, including their five year old son Gavra and his sister Irena, then refugees from Belgrade but originally from Novi Sad, for whom he had been working as an apprentice in their Tirana photographic shop. When the Germans took over from the Italians, he took them, and another Jewish family by night on long journey to his family village at Kruja, where they were protected by his parents for the war's duration, some 9 months later, even against Enver Hoxha's partisans. His example inspired his whole village to risk their lives in order to protect Jews. On receiving Gavra Mandil's request for them to be recognized as righteous, the authorities of Yad Vashem inscribed both Refka and Drita Veseli in 1988 among the Righteous. The story became better know after Albania's surviving Jewish community was allowed to perform aliyah in the 1990s, and many survivors told how their Albanian hosts vied for the privilege of offering sanctuary, on the grounds that it was an Islamic ethical obligation. Since that date, a further 50 Albanians have been registered among the ranks of the Righteous.

Source: Wikipedia

“Les Hommes Libres” (“Free Men”)

An unlikely savior of Jews during the Nazi occupation of France: the rector of a Paris mosque.

Muslims, it seems, rescued Jews from the Nazis.

“Les Hommes Libres” (“Free Men”) is a tale of courage not found in French textbooks. 

According to the story, Si Kaddour Benghabrit, the founder and rector of the Grand Mosque of Paris, provided refuge and certificates of Muslim identity to a small number of Jews to allow them to evade arrest and deportation.

In the early 1940s France was home to a large population of North Africans, including thousands of Sephardic Jews. The Jews spoke Arabic and shared many of the same traditions and everyday habits as the Arabs. Neither Muslims nor Jews ate pork. Both Muslim and Jewish men were circumcised. Muslim and Jewish names were often similar.

The most graphic account was given by Albert Assouline, a North African Jew who escaped from a German prison camp. He claimed that: 

more than 1,700 resistance fighters — including Jews but also a lesser number of Muslims and Christians — found refuge in the mosque’s underground caverns, and that the rector provided many Jews with certificates of Muslim identity.

In his 2006 book, “Among the Righteous,” Robert Satloff, director of the Washington Institute for Near East Policy, uncovered stories of Arabs who saved Jews during the Holocaust, and included a chapter on the Grand Mosque. 

Dalil Boubakeur, the current rector, confirmed to him that: 

some Jews — up to 100 perhaps — were given Muslim identity papers by the mosque, without specifying a number. Mr. Boubakeur said individual Muslims brought Jews they knew to the mosque for help.

Mr. Boubakeur showed Mr. Satloff a copy of a typewritten 1940 Foreign Ministry document from the French Archives. It stated that:

the occupation authorities suspected mosque personnel of delivering false Muslim identity papers to Jews. “The imam was summoned, in a threatening manner, to put an end to all such practices,” the document said.

Mr. Satloff said in a telephone interview: “One has to separate the myth from the fact. The number of Jews protected by the mosque was probably in the dozens, not the hundreds. But it is a story that carries a powerful political message and deserves to be told.”

A 1991 television documentary “Une Résistance Oubliée: La Mosquée de Paris” (“A Forgotten Resistance: The Mosque of Paris”) by Derri Berkani , and a children’s book “The Grand Mosque of Paris: A Story of How Muslims Saved Jews During the Holocaust,” published in 2007, also explore the events.

Source: The New York Times

Albanian Muslims Rescued Jewish Lives From Nazis

In 1934, American Ambassador to Albania Herman Bernstein proclaimed, “There is no trace of any discrimination against Jews in Albania, because Albania happens to be one of the rare lands in Europe today where religious prejudice and hate do not exist, even though Albanians are divided into three faiths.” Indeed, as Jews across Europe were being massacred en masse as part of the Nazi final solution, one country in Europe didn’t have a negative Jewish growth rate and that country, Albania, had a Muslim majority.

Prior to WWII, only 200 Jews lived in Albania, yet by the end of the war, about 2,000 Jews lived within the country because so many Jews fled Greece, Austria, and other locations in Europe to take shelter there. Other Jews, such as Albert Einstein, used Albania in order to pass on to other countries. Immigration officials in Albania permitted Jews to enter even if they didn’t have the proper paperwork and when the Nazis took over, the local inhabitants protected the Jews who lived within their country, providing them with paperwork stating that the Jews were Albanian Muslims. As a result, the Jews who fled to Albania were spared the horrors that the rest of the Jews of Europe endured.

Indeed, the Albanian Muslims have an honor code known as besa, meaning to keep the promise, which mandates hospitality and protection of guests as if they are members of ones own family. Because of this Albanian honor code, many of the Albanians who saved Jewish lives during the Holocaust often don’t feel that what they did was particularly extraordinary, for they assert that any one in their culture would do the same. Yet, the reality is that other peoples in Europe did not live by the besa code, thus preventing what happened in Albania from happening elsewhere. The Albanian Muslims truly live by the Quranic principle, which is also cited in the Talmud, “If one saved a life, it would be as if he saved all humanity.”

Yet, Albanian Muslims living within Albania were not the only Albanians to help save Jewish lives. Dervis and Servet Korkut, who were Albanian Muslims that hid the Sarajevo Hagaddah from the Nazis, also saved the life of Mira Papos. When Mira’s parents were murdered by the Nazis, Mira escaped to the forests and joined the partisans. After the partisans suffered some horrendous defeats, they ordered Mira and the other young children to return to Sarajevo, which Mira viewed to be a death sentence. However, she also understood that remaining in the forests without assistance would also lead to death.

So, when she returned to Sarajevo, she met someone who worked with her father and begged him for help. He brought her to Dervis Korkut, who immediately took her into his home. Even though Nazis lived nearby, no one suspected them because they dressed Mira in traditional Muslim clothes, gave her a Muslim name, and told people that she was hired to take care of their baby. She was instructed not to speak to people outside the family, so she wouldn’t be detected as non-Albanian. Thanks to them, she survived the war. The Korkut family lived by the besa code and thus took it upon themselves to save Mira, in addition to one of the oldest Hagaddah prayer books in Europe. This demonstrates the marvelous ethics demonstrated by the Albanian people.

To watch a documentary on Albanians saving Jews during the Holocaust, see below!

Source: United With Israel

The "Righteous Muslim" Exhibition

The Righteous Muslim Exhibition, launched at the Board of Deputies of British Jews in Bloomsbury, will feature photographs of 70 Muslims who hid Jews from the Nazis, alongside their stories and detailing their acts of heroism.

These 70 Muslims were recently added to Yad Vashem's list of "righteous among the nations" detailing those who risked their lives to protect Jews.

Among those listed in the Righteous Among the Nations are Muslims from Albania, Bosnia and Turkey.

Source: The Jerusalem Post

Jesus Was A Servant Of God and Not God Himself

Muslim Inventions That Shaped The Modern World

In 9th century Spain, Muslim inventor Abbas ibn Firnas designed a flying machine -- hundreds of years before da Vinci drew plans of his own.

1. Surgery

Around the year 1,000, the celebrated doctor Al Zahrawi published a 1,500 page illustrated encyclopedia of surgery that was used in Europe as a medical reference for the next 500 years. Among his many inventions, Zahrawi discovered the use of dissolving cat gut to stitch wounds -- beforehand a second surgery had to be performed to remove sutures. He also reportedly performed the first caesarean operation and created the first pair of forceps.

2. Coffee

Now the Western world's drink du jour, coffee was first brewed in Yemen around the 9th century. In its earliest days, coffee helped Sufis stay up during late nights of devotion. Later brought to Cairo by a group of students, the coffee buzz soon caught on around the empire. By the 13th century it reached Turkey, but not until the 16th century did the beans start boiling in Europe, brought to Italy by a Venetian trader.

3. Flying Machine

"Abbas ibn Firnas was the first person to make a real attempt to construct a flying machine and fly," said Hassani. In the 9th century he designed a winged apparatus, roughly resembling a bird costume. In his most famous trial near Cordoba in Spain, Firnas flew upward for a few moments, before falling to the ground and partially breaking his back. His designs would undoubtedly have been an inspiration for famed Italian artist and inventor Leonardo da Vinci's hundreds of years later, said Hassani.

4. University

In 859 a young princess named Fatima al-Firhi founded the first degree-granting university in Fez, Morocco. Her sister Miriam founded an adjacent mosque and together the complex became the al-Qarawiyyin Mosque and University. Still operating almost 1,200 years later, Hassani says he hopes the center will remind people that learning is at the core of the Islamic tradition and that the story of the al-Firhi sisters will inspire young Muslim women around the world today.

5. Algebra

The word algebra comes from the title of a Persian mathematician's famous 9th century treatise "Kitab al-Jabr Wa l-Mugabala" which translates roughly as "The Book of Reasoning and Balancing." Built on the roots of Greek and Hindu systems, the new algebraic order was a unifying system for rational numbers, irrational numbers and geometrical magnitudes. The same mathematician, Al-Khwarizmi, was also the first to introduce the concept of raising a number to a power.

6. Optics

"Many of the most important advances in the study of optics come from the Muslim world," says Hassani. Around the year 1000 Ibn al-Haitham proved that humans see objects by light reflecting off of them and entering the eye, dismissing Euclid and Ptolemy's theories that light was emitted from the eye itself. This great Muslim physicist also discovered the camera obscura phenomenon, which explains how the eye sees images upright due to the connection between the optic nerve and the brain.

7. Music

Muslim musicians have had a profound impact on Europe, dating back to Charlemagne tried to compete with the music of Baghdad and Cordoba, according to Hassani. Among many instruments that arrived in Europe through the Middle East are the lute and the rahab, an ancestor of the violin. Modern musical scales are also said to derive from the Arabic alphabet.

8. Toothbrush

According to Hassani, the Prophet Mohammed popularized the use of the first toothbrush in around 600. Using a twig from the Meswak tree, he cleaned his teeth and freshened his breath. Substances similar to Meswak are used in modern toothpaste.

9. The Crank

Many of the basics of modern automatics were first put to use in the Muslim world, including the revolutionary crank-connecting rod system. By converting rotary motion to linear motion, the crank enables the lifting of heavy objects with relative ease. This technology, discovered by Al-Jazari in the 12th century, exploded across the globe, leading to everything from the bicycle to the internal combustion engine.

10. Hospitals

"Hospitals as we know them today, with wards and teaching centers, come from 9th century Egypt," explained Hassani. The first such medical center was the Ahmad ibn Tulun Hospital, founded in 872 in Cairo. Tulun hospital provided free care for anyone who needed it -- a policy based on the Muslim tradition of caring for all who are sick. From Cairo, such hospitals spread around the Muslim world.

By Olivia Sterns

1. The Numeral System

Many Westerners, Germans in particular, are proud of their feats of technology and engineering. But where would engineers be without numbers? The numeral system of 1 to 9 which we use today dates back to the “House of Wisdom” in Baghdad. It is thought that our numeral system was invented there in the ninth century AD.

The numerals became known to Europe in the twelfth century, when British Arabist Robert of Chester translated the writings of Arab scholar Al-Khwarizmi. Al-Khwarizmi, for whom algorithms are named, is known as the developer of modern algebra -- yet another invention from the Muslim world.

2. The Guitar

The guitar, as we know it today, has its origins in the Arabic oud – a lute with a bent neck. During the Middle Ages, it found its way to Muslim Spain, where it was referred to as “qitara” in the Arabic of Andalusia.

It is said that a music teacher brought one to the court of the Umayyad ruler Abdel Rahman II in the ninth century. The modern guitar developed as a result of many influences, but the Arabic lute was its most important predecessor.

3. Magnifying Glass/Glasses

Not only did the Arab world revolutionize mathematics – it also revolutionized optics. The scholar Alhazen (Abu al-Hasan) from Basra was the first person to describe how the eye works.

He carried out experiments with reflective materials and proved that the eye does not sense the environment with “sight rays,” as scientists had believed up until then. He also discovered that curved glass surfaces can be used for magnification.

His glass “reading stones” were the first magnifying glasses. It was from these that glasses were later developed. Furthermore, Alhazen wrote important scholarly texts on astronomy and meteorology.

By Sebastian Christ

• Bridge Mill: The bridge mill was a unique type of watermill that was built as part of the superstructure of a bridge. The earliest record of a bridge mill is from Córdoba, Spain in the 12th century.
• Vertical-Axle windmill: A small wind wheel operating an organ is described as early as the 1st century AD by Hero of Alexandria. The first vertical-axle windmills were eventually built in Sistan, Persia as described by Muslim geographers. These windmills had long verticaldriveshafts with rectangle shaped blades. They may have been constructed as early as the time of the second Rashidun caliph Umar (634-644 AD), though some argue that this account may have been a 10th-century amendment. Made of six to twelve sails covered in reed matting or cloth material, these windmills were used to grind corn and draw up water, and used in the gristmilling and sugarcane industries. Horizontal axle windmills of the type generally used today, however, were developed in Northwestern Europe in the 1180s.

Mercuric chloride (formerly corrosive sublimate): used to disinfect wounds

Early Torpedoes: Syrian Al-Hassan er-Rammah's manuscript "The Book of Fighting on Horseback and With War Engines"(1280) includes the first known design for a rocket driven torpedo.

Lute: while pre-Islamic Arabs had similar instruments, the Lute is thought to have been invented in the 11th century, and spread from Iraq to other areas under Muslim provinces

Albarello: An albarello is a type of maiolica earthenware jar originally designed to hold apothecaries' ointments and dry drugs. The development of this type of pharmacy jar had its roots in the Islamic Middle East.

Fritware: It refers to a type of pottery which was first developed in the Near East, where production is dated to the late 1st millennium AD through the second millennium AD Frit was a significant ingredient. A recipe for "fritware" dating to c. 1300 AD written by Abu’l Qasim reports that the ratio of quartz to "frit-glass" to white clay is 10:1:1. This type of pottery has also been referred to as "stonepaste" and "faience" among other names. A 9th-century corpus of "proto-stonepaste" from Baghdad has "relict glass fragments" in its fabric.

Hispano-Moresque ware: This was a style of Islamic pottery created in Islamic Spain, after the Moors had introduced two ceramic techniques to Europe: glazingwith an opaque white tin-glaze, and painting in metallic lusters. Hispano-Moresque ware was distinguished from the pottery of Christendom by the Islamic character of its decoration.

Iznik pottery: Produced in Ottoman Turkey as early as the 15th century AD It consists of a body, slip, and glaze, where the body and glaze are "quartz-frit."The "frits" in both cases "are unusual in that they contain lead oxide as well assoda"; the lead oxide would help reduce the thermal expansion coefficient of the ceramic. Microscopic analysis reveals that the material that has been labeled "frit" is "interstitial glass" which serves to connect the quartz particles.

Lusterware: Lustre glazes were applied to pottery in Mesopotamia in the 9th century; the technique soon became popular in Persia and Syria. Earlier uses of lustre are known.

Tin-glazing: The tin-glazing of ceramics was invented by Muslim potters in 8th-century Basra, Iraq. The first examples of this technique can be found as blue-painted ware in 8th-century Basra. The oldest fragments found to-date were excavated from the palace of Samarra about fifty miles north of Baghdad.

Cryptanalysis and frequency analysis: In cryptology, the first known recorded explanation of cryptanalysis was given by 9th-century Arabian polymath, Al-Kindi(also known as "Alkindus" in Europe), in A Manuscript on Deciphering Cryptographic Messages. This treatise includes the first description of the method of frequency analysis.

Source: Wikipedia

Cutting edge! Countless surgical instruments in a modern medical theater were brought to us by Al Zahrawi (Father of Modern Surgery). Thanks to his monkey nibbling on his lute string, the Muslim doc discovered that catgut used for internal stitches would dissolve naturally and could also make medicine capsules.


Renowned for stunning calligraphy, it should come as no surprise that the fountain pen was developed in in the Arab world. The demanding Sultan of Egypt Al-Mu'izz li-Din Allah insisted that his minions create a pen that wouldn’t cause ink stains. And the fountain pen was born, making your handwriting look more beautiful since 953 AD.


Ahh pay day - well known instigators of reckless spending, we have the ancient Arabs to thank for our monthly cheques. The first recorded instance of a written pledge for goods instead of cash comes from the Arabic saqq. Although somewhat obsolete in the world of PIN codes, their legacy will remain.


Since cleanliness is a central part of the Quran, it should come as no surprise that soap originates from the region. Keeping greasy hair and smelly pits at bay for centuries, Muslim brainboxes as early as 2800 B.C. were working up a lather in Babylon. Perhaps the most useful invention of all time, wouldn't you say?


With scorching temperatures and a plethora of desert creepy crawlies, it’s no wonder that the Arabs devised the first vaccinations. Muslim Indians brewed a successful vaccination for smallpox as early as 1000 BC but it wasn’t until the wife of the British ambassador in Turkey began exporting it to Europe in 1724 that it went viral.


Although the Chinese are credited with inventing saltpetre gunpowder, the Arabs figured out that the saltpetre gunpowder can be purified using potassium nitrate. In the 15th century, Arabs invented a rocket which they called a “self-moving and combustion egg”, and they called the torpedo a “self-propelled pear-shaped bomb”.


Islamic architecture is known to be the first style of architecture to adopt pointed arches. Europe’s gothic architecture later borrowed this characteristics for their cathedrals. The Middle East itself has moved out of its gothic teenage phase and, as shown by the Gulf, is now into opulent buildings like the Burj Al Khalifa in Dubai.


As the world goes camera crazy and snaps up selfies, let’s remember who we should thank for Kodak moments! Ibn al-Haytham, the “father of optics,” was the first person to realise that light enters through the eye and with this knowledge, he crafted the first pinhole camera. The world has been anything but camera-shy since.


Source: Al-Bawaba

What Is Islamic Democracy?

Islamic Democracy refers to a political ideology that seeks to apply Islamic principles to public policy within a democratic framework. In practice, there are three kinds of political systems in the Muslim-majority countries today; the basis of the distinction between them has to do with how comprehensively Islam is incorporated into the affairs of the state:

1. Secular democracies, in secular states such as Azerbaijan and Turkey, that do not recognize any religion as its state religion and, therefore, does not incorporate religious principles into its public policy and other state affairs.
2. Religious democracies; that recognize Islam as its state religion and a source of legislation, such as Malaysia and Maldives. The application of religious principles into public policy varies from country to country, since Islam is not the only source of law, such as Pakistan.
3. Theocracies; that endeavor to institute Sharia, in full force,^[1] and offers more comprehensive inclusion of Islam into the affairs of the state. Presently, Iran is the only example of an Islamic state in the form of Islamic republics.

The concepts of liberalism and democratic participation were already present in the medieval Islamic world. The Rashidun Caliphate is perceived by its proponents as an early example of a democratic state.

The Three Cs Of Islamic Democracy

The key features of Islamic governance that I have found in Islamic sources – Quran and the Prophetic precedence (Sunnah), and contemporary Muslim discussions on the Islamic State – are Constitution,Consent, and Consultation. Muslims who seek to implement the Shariah are obliged to emulate the Prophet’s precedence and, given the rather narrow definitions of Shariah and Sunnah that most Islamist operate with, there is no escape for them from the three key principles identified here. While these principles need to be explored and articulated in the specific socio-cultural context of different Muslim societies, it is important to understand that they are essential.

Constitution

The compact, or constitution, of Medina that Prophet Muhammad adopted provides a very important occasion for the development of Islamic political theory. After Prophet Muhammad migrated from Mecca to Medina in 622 CE, he established the first Islamic state. For ten years, Prophet Muhammad was not only the leader of the emerging Muslim community in Arabia, but also the political head of the state of Medina. As the leader of Medina, Prophet Muhammad exercised jurisdiction over Muslims as well as non-Muslims. The legitimacy of his sovereignty over Medina was based on his status as the Prophet of Islam, as well as on the basis of the compact of Medina.

As Prophet of God, he had sovereignty over all Muslims by divine decree. But Muhammad did not rule over the non-Muslims of Medina because he was the messenger of Allah. He ruled over them by virtue of the compact that was signed by the Muhajirun (Muslim immigrants from Mecca), the Ansar (indigenous Muslims of Medina), and the Yahud (several Jewish tribes that lived in and around Medina). It is interesting to note that Jews were constitutional partners in the making of the first Islamic state.

The compact of Medina can be read as both a social contract and a constitution. A social contract, a model developed by English philosophers Thomas Hobbes and John Locke, is an imaginary agreement between people in the state of nature that leads to the establishment of a community or a State. In the state of nature people are free and are not obliged to follow any rules or laws. They are essentially sovereign individuals. However, through the social contract they surrender their individual sovereignty to a collective one and create a community or a State.

The second idea that the compact of Medina manifests is that of a constitution. In many ways, the constitution is the document that enshrines the conditions of the social contract upon which any society is founded. The compact of Medina clearly served a constitutional function, since it was the constitutive document for the first Islamic state. Thus, we can argue that the compact of Medina serves the dual function of a social contract and a constitution. Clearly the compact of Medina by itself cannot serve as a modern constitution. It would be quite inadequate, since it is a historically specific document and quite limited in its scope. However, it can serve as a guiding principle to be emulated, rather than a manual to be duplicated. Today, Muslims worldwide can emulate Prophet Muhammad and draw up their own constitutions, historically and temporally specific to their conditions.

Consent

An important principle of the Constitution of Medina was that Prophet Muhammad governed the city-state of Medina by virtue of the consent of its citizens. He was invited to govern, and his authority to govern was enshrined in the social contract. The constitution of Medina established the importance of consent and cooperation for governance.

The process of bayah, or the pledging of allegiance, was an important institution that sought to formalise the consent of the governed. In those days, when a ruler failed to gain the consent of the ruled through a formal and direct process of pledging of allegiance, the ruler’s authority was not fully legitimised. This was an Arab custom that predates Islam, but, like many Arab customs, was incorporated within Islamic traditions. Just as Prophet Muhammad had done, the early Caliphs of Islam, too, practiced the process of bayah after rudimentary forms of electoral colleges had nominated the Caliph, in order to legitimise the authority of the Caliph. One does not need to stretch one’s imagination too far to recognise that in polities that have millions rather than hundreds of citizens, the process of nomination followed by elections can serve as a necessary modernisation of the process of bayah. Replacing bayah with ballots makes the process of pledging allegiance simple and universal. Elections, therefore, are neither a departure from Islamic principles and traditions, nor inherently un-Islamic in any form.

The Quran, too, recognises the authority of those who have been chosen as leaders, and in a sense extends divine legitimacy to those who have legitimate authority.

O you who believe! Obey Allah and obey the Messenger and
those in authority from among you. [Quran 4:59] 

Consultation

The third key principle of Islamic governance is consultation, or Shura in Arabic. This is a very widely known concept, and many Islamic scholars have advanced the Islamic concept of Shura as evidence for Islam’s democratic credentials. Indeed, many scholars actually equate democracy with Shura. 

…and consult them in affairs (of moment). 
Then, when thou hast taken a decision put thy trust in Allah. [Quran 3:159]

[righteous are those] …who conduct their affairs through [shura baynahum] mutual Consultation. [Quran 42:38]

Muslim scholars dispute whether the Quranic injunction for consultation is advisory or mandatory, but it nevertheless remains a divine sanction. Pro-democracy Muslims see it as necessary, and those who fear democratic freedoms and prefer authoritarianism interpret these injunctions as divine suggestions and not divine fiats. The Prophet himself left behind a very important tradition that emphasised the importance of collective and democratic decision making. He said that “the community of Muhammed will never agree upon error.” Consultative governance, therefore, is the preferred form of governance in Islam, and any Muslim who chooses to stay true to his faith sources cannot but prefer a democratic structure over all others to realise the justice and wellbeing promised in Islamic sources.

Conclusion 

There is much in Islamic sources and Islamic tradition that is favorable to making democracy the vehicle for delivering the products of Islamic governance, such as social justice, economic welfare, and religious freedoms. I am convinced that Islam is not a barrier to, but instead a facilitator of, democracy, justice, and tolerance in the Muslim world. That said, for that to happen, Muslims must revisit their sources and re-understand them without a bias against things that they erroneously label as Western. Democracy is inherent to Islamic values and Islamic historical experience.

References 

Al-Raysuni, Ahmad. Al-Shura: The Quranic Principle of Consultation (London: International Institute of Islamic thought, 2011).

El Fadl, Khaled Abou, et al. Islam and the Challenge of Democracy (Princeton, NJ: Princeton University Press, 2004).

Esposito, John L., Mohammed A. Muqtedar Khan, and Jillian Schwedler. “Religion and Politics in the Middle East.” Understanding the Contemporary Middle East (Boulder and London: Lynne Rienner Publishers, 2000).

Esposito, John L. and John O. Voll. Islam and Democracy (New York: Oxford University Press, 1996).

Haykal, M. H. The Life of Muhammad (trans.) Ismael R. Al Faruqi (Indianapolis: NAIT, 1988), pp. 180-83.

Khan, Muqtedar. “Shura and Democracy.” Ijtihad.Org.

Khan, M. A. Muqtedar. Debating Moderate Islam: The Geopolitics of Islam and the West (Salt Lake, Utah, University of Utah Press, 2007).

Khan, Muqtedar Khan. “Islam, Democracy and Islamism after the Counterrevolution in Egypt.” Middle East Policy XXI.1 (2014): 75-86.

Khan, M. A. Muqtedar. “The Islamic States,” in M. Hawkesworth and M. Kogan (Eds.), Encyclopedia of Government and Politics, (London: Routledge Press, 2003).

Siddiqui, A. H. The Life of Muhammad (Des Plaines, IL: Library of Islam, 1991).

By M.A. Muqtedar Khan is Associate Professor in the department of Political Science and Contributors International Relations at the University of Delaware and a Fellow of the Institute for Social Policy and Understanding.