Famous Persons Who Changed Their Lives

Famous persons who changed their lives
Source: www.islamreligion.com
Cat Stevens, Former Pop star, UK (part 1 of 2)
Description: One of the most prominent musical figures of the 70’s and his
search for the truth. Part 1: Life as a musician.
By Cat Stevens - Published on 16 Jan 2006 - Last modified on 31 Jul 2006
Viewed: 3530 - Rating: 5 from 5 - Rated by: 6
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Category: Articles > Stories of New Muslims > Personalities
All I have to say is all what you know already, to confirm what you already
know, the message of the Prophet [may God praise him] as given by God - the
Religion of Truth. As human beings we are given a consciousness and a duty that
has placed us at the top of creation… It is important to realize the obligation
to rid ourselves of all illusions and to make our lives a preparation for the
next life. Anybody who misses this chance is not likely to be given another, to
be brought back again and again, because it says in the Glorious Quran that when
man is brought to account, he will say, “O Lord, send us back and give us
another chance. The Lord will say, ‘If I send you back you will do the same.’”
My Early Religious Upbringing
I was brought up in the modern world of all the luxury and the high life of show
business. I was born in a Christian home, but we know that every child is born
in his original nature - it is only his parents that turn him to this or that
religion. I was given this religion (Christianity) and thought this way. I was
taught that God exists, but there was no direct contact with God, so we had to
make contact with Him through Jesus - he was in fact the door to God. This was
more or less accepted by me, but I did not swallow it all.
I looked at some of the statues of Jesus; they were just stones with no life.
And when they said that God is three, I was puzzled even more but could not
argue. I more or less believed it, because I had to have respect for the faith
of my parents.
Pop Star
Gradually I became alienated from this religious upbringing. I started making
music. I wanted to be a big star. All those things I saw in the films and on
the media took hold of me, and perhaps I thought this was my God, the goal of
making money. I had an uncle who had a beautiful car. “Well, I said, “he has
it made. He has a lot of money.” The people around me influenced me to think
that this was it; this world was their God.
I decided then that this was the life for me; to make a lot of money, have a
‘great life.’ Now my examples were the pop stars. I started making songs, but
deep down I had a feeling for humanity, a feeling that if I became rich I would
help the needy. (It says in the Quran, we make a promise, but when we make
something, we want to hold onto it and become greedy.)
So what happened was that I became very famous. I was still a teenager, my name
and photo were splashed in all the media. They made me larger than life, so I
wanted to live larger than life, and the only way to do that was to be
intoxicated (with liquor and drugs).
In Hospital
After a year of financial success and ‘high’ living, I became very ill,
contracted TB and had to be hospitalized. It was then that I started to think:
What was to happen to me? Was I just a body, and my goal in life was merely to
satisfy this body? I realized now that this calamity was a blessing given to me
by God, a chance to open my eyes - “Why am I here? Why am I in bed?” - and I
started looking for some of the answers. At that time, there was great interest
in the Eastern mysticism. I began reading, and the first thing I began to
become aware of was death, and that the soul moves on; it does not stop. I felt
I was taking the road to bliss and high accomplishment. I started meditating
and even became a vegetarian. I now believed in ‘peace and flower power,’ and
this was the general trend. But what I did believe in particular was that I was
not just a body. This awareness came to me at the hospital.
One day when I was walking, and I was caught in the rain, I began running to the
shelter and then I realized, ‘Wait a minute, my body is getting wet, my body is
telling me I am getting wet.’ This made me think of a saying that the body is
like a donkey, and it has to be trained where it has to go. Otherwise, the
donkey will lead you where it wants to go.
Then I realized I had a will, a God-given gift: follow the will of God. I was
fascinated by the new terminology I was learning in the Eastern religion. By
now, I was fed up with Christianity. I started making music again, and this
time I started reflecting my own thoughts. I remember the lyric of one of my
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songs. It goes like this: “I wish I knew, I wish I knew what makes the Heaven,
what makes the Hell. Do I get to know You in my bed or some dusty cell while
others reach the big hotel?” and I knew I was on the Path.
I also wrote another song, “The Way to Find God Out.” I became even more famous
in the world of music. I really had a difficult time because I was getting rich
and famous, and at the same time, I was sincerely searching for the Truth. Then
I came to a stage where I decided that Buddhism is all right and noble, but I
was not ready to leave the world. I was too attached to the world and was not
prepared to become a monk and to isolate myself from society.
I tried Zen and Ching, numerology, tarot cards and astrology. I tried to look
back into the Bible and could not find anything. At this time I did not know
anything about Islam, and then, what I regarded as a miracle occurred. My
brother had visited the mosque in Jerusalem and was greatly impressed that while
on the one hand it throbbed with life (unlike the churches and synagogues which
were empty), on the other hand, an atmosphere of peace and tranquility
prevailed.Cat Stevens, Former Pop star, UK (part 2 of 2)
Description: One of the most prominent musical figures of the 70’s and his
search for the truth. Part 2: The Quran and accepting Islam.
By Cat Stevens - Published on 16 Jan 2006 - Last modified on 31 Jul 2006
Viewed: 2586 - Rating: 4.3 from 5 - Rated by: 7
The Quran
When he came to London, he brought back a translation of the Quran, which he
gave to me. He did not become a Muslim, but he felt something in this religion,
and thought I might find something in it also.
And when I received the book, a guidance that would explain everything to me -
who I was; what was the purpose of life; what was the reality and what would be
the reality; and where I came from - I realized that this was the true religion;
religion not in the sense the West understands it, not the type for only your
old age. In the West, whoever wishes to embrace a religion and make it his only
way of life is deemed a fanatic. I was not a fanatic; I was at first confused
between the body and the soul. Then I realized that the body and soul are not
apart and you don’t have to go to the mountain to be religious. We must follow
the will of God. Then we can rise higher than the angels. The first thing I
wanted to do now was to be a Muslim.
I realized that everything belongs to God, that slumber does not overtake Him.
He created everything. At this point I began to lose the pride in me, because
hereto I had thought the reason I was here was because of my own greatness. But
I realized that I did not create myself, and the whole purpose of my being here
was to submit to the teaching that has been perfected by the religion we know as
Al-Islam. At this point, I started discovering my faith. I felt I was a
Muslim. On reading the Quran, I now realized that all the Prophets sent by God
brought the same message. Why then were the Jews and Christians different? I
know now how the Jews did not accept Jesus as the Messiah and that they had
changed His Word. Even the Christians misunderstand God’s Word and called Jesus
the son of God. Everything made so much sense. This is the beauty of the
Quran; it asks you to reflect and reason, and not to worship the sun or moon but
the One Who has created everything. The Quran asks man to reflect upon the sun
and moon and God’s creation in general. Do you realize how different the sun is
from the moon? They are at varying distances from the earth, yet appear the
same size to us; at times, one seems to overlap the other.
Even when many of the astronauts go to space, they see the insignificant size of
the earth and vastness of space. They become very religious, because they have
seen the Signs of God.
When I read the Quran further, it talked about prayer, kindness and charity. I
was not a Muslim yet, but I felt that the only answer for me was the Quran, and
God had sent it to me, and I kept it a secret. But the Quran also speaks on
different levels. I began to understand it on another level, where the Quran
says, “Those who believe do not take disbelievers for friends and the believers
are brothers.” Thus at this point I wished to meet my Muslim brothers.
Conversion
Then I decided to journey to Jerusalem (as my brother had done). At Jerusalem,
I went to the mosque and sat down. A man asked me what I wanted. I told him I
was a Muslim. He asked what was my name. I told him, “Stevens.” He was
confused. I then joined the prayer, though not so successfully. Back in
London, I met a sister called Nafisa. I told her I wanted to embrace Islam, and
she directed me to the New Regent Mosque. This was in 1977, about one and a
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half years after I received the Quran. Now I realized that I must get rid of my
pride, get rid of Satan, and face one direction. So on a Friday, after the
Friday congrational prayer service, I went to the Imam (Prayer Leader) and
declared my faith (the Shahaadah) at this hands. You have before you someone
who had achieved fame and fortune. But guidance was something that eluded me,
no matter how hard I tried, until I was shown the Quran. Now I realize I can
get in direct contact with God, unlike Christianity or any other religion. As
one Hindu lady told me, “You don’t understand the Hindus. We believe in one
God; we use these objects (idols) to merely concentrate.” What she was saying
was that in order to reach God, one has to create associates, that are idols for
the purpose. But Islam removes all these barriers. The only thing that moves
the believers from the disbelievers is the salat (prayer). This is the process
of purification.
Finally, I wish to say that everything I do is for the pleasure of God and pray
that you gain some inspirations from my experiences. Furthermore, I would like
to stress that I did not come into contact with any Muslim before I embraced
Islam. I read the Quran first and realized that no person is perfect. Islam is
perfect, and if we imitate the conduct of the Prophet we will be successful.
May God give us guidance to follow the path of the nation of Muhammad, may God
praise him. Ameen!
Jeffrey Lang, Professor of Mathematics and Writer, USA
Description: The story of an associate professor and later author of three
books’ journey to Islam.
By Ammar Bakkar - Published on 16 Jan 2006 - Last modified on 24 Apr 2006
Dr. Jeffrey Lang is an Associate Professor of Mathematics at the University of

Kansas, one of the biggest universities in the United States. He started his
religious journey on Jan 30, 1954, when he was born in a Roman Catholic family
in Bridgeport, Connecticut. The first 18 years of his life were spent in
Catholic schools, which left him with many unanswered questions about God and
the Christian religion, Lang said, as he narrated his story of Islam. “Like
most kids back in the late 60s and early 70s, I started questioning all the
values that we had at those times, political, social and religious,” Lang said.
“I rebelled against all the institutions that society held sacred, including the
Catholic Church,” he said.
By the time he reached the age of 18, Lang had become a full-fledged atheist.
“If there is a God, and He is all merciful and all loving, then why is there
suffering on this earth? Why does not He just take us to heaven? Why create all
these people to suffer?” Such were the questions that came up in his mind in
those days.
As a young lecturer in mathematics at San Francisco University, Lang found his
religion where God is finally a reality. That was shown to him by a few of the
Muslim friends he had met at the university. “We talked about religion. I
asked them my questions, and I was really surprised by how carefully they had
thought out their answers,” Lang said.
Dr. Lang met Mahmoud Qandeel, a regal looking Saudi student who attracted the
attention of the entire class the moment he walked in. When Lang asked a
question about medical research, Qandeel answered the question in perfect
English and with great self assurance. Everyone knew Qandeel – the mayor, the
police chief and the common people. Together the professor and the student went
to all the glittering places where “there was no joy or happiness, only
laughter.” Yet at the end, Qandeel surprisingly gave him a copy of the Quran and
some books on Islam. Lang read the Quran on his own, found his way to the
student-run prayer hall at the university, and basically surrendered without
much struggle. He was conquered by the Quran. The first two chapters are an
account of that encounter and it is a fascinating one.
“Painters can make the eyes of a portrait appear to be following you from one
place to another, but which author can write a scripture that anticipates your
daily vicissitudes?... Each night I would formulate questions and objections
and somehow discover the answer the next day. It seemed that the author was
reading my ideas and writing in the appropriate lines in time for my next
reading. I have met myself in its pages...”
Lang performs the daily five-time prayers regularly and finds much spiritual
satisfaction. He finds the Fajr (pre-dawn) prayer as one of the most beautiful
and moving rituals in Islam.
To the question how he finds it so captivating when the recitation of the Quran
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is in Arabic, which is totally foreign to him, he responds; “Why is a baby
comforted by his mother’s voice?” He said reading the Quran gave him a great
deal of comfort and strength in difficult times. From there on, faith was a
matter of practice for Lang’s spiritual growth.
On the other hand, Lang pursued a career in mathematics. He received his
master’s and doctoral degrees from Purdue University. Lang said that he had
always been fascinated by mathematics. “Math is logical. It consists of using
facts and figures to find concrete answers,” Lang said. “That is the way my
mind works, and it is frustrating when I deal with things that do not have
concrete answerers.” Having a mind that accepts ideas on their factual merit
makes believing in a religion difficult because most religions require
acceptance by faith, he said. Islam appeals to man’s reasoning, he said.
As faculty advisor for the Muslim Student Association, Lang said he viewed
himself as the liaison between the students and their universities. He gets
approval from university authorities to hold Islamic lectures. “The object of
being their faculty advisor is to help them get their needs met as far as
adjusting to the American culture and to procedures of the university. They
appreciate the opportunity to have misconceptions corrected,” he said.
Lang married a Saudi Muslim woman, Raika, 12 years ago. Lang has written
several Islamic books which are best sellers among the Muslim community in the
US. One of his important books is “Even Angels ask; A Journey to Islam in
America”. In this book, Dr. Lang shares with his readers the many insights that
have unfolded for him through his self discovery and progress within the
religion of Islam.
Colonel Donald S. Rockwell, Poet and Critic, USA
Description: Poet, literary critic, author, editor-in-chief of Radio
Personalities, and author of the books “Beyond the Brim” and “Bazar of Dreams”
tells the reasons he embraced Islam.
By Colonel Donald S. Rockwell - Published on 16 Jan 2006 - Last modified on 29
May 2006
The simplicity of Islam, the powerful appeal and the compelling atmosphere of
its mosques, the earnestness of its faithful adherents, the confidence inspiring
realization of the millions throughout the world who answer the five daily calls
to prayer - these factors attracted me from the first. But after I had
determined to become a follower of Islam, I found many deeper reasons for
confirming my decision. The mellow concept of life - the fruit of the Prophet’s
combined course of action and contemplation - the wise counsel, the admonitions
to charity and mercy, the broad humanitarianism, the pioneer declaration of
woman’s property rights - these and other factors of the teachings of the man of
Mecca were to me among the most obvious evidence of a practical religion so
tersely and so aptly epitomized in the cryptic words of Muhammad, “Trust in God
and tie your camel.” He gave us a religious system of normal action, not blind
faith in the protection of an unseen force in spite of our own neglect, but
confidence that if we do all things rightly and to the best of our ability, we
may trust in what comes as the Will of God.
The broadminded tolerance of Islam for other religions recommends it to all
lovers of liberty. Muhammad admonished his followers to treat well the
believers in the Old and New Testaments; Abraham, Moses and Jesus are
acknowledged as co-prophets of the One God. Surely this is generous and far in
advance of the attitude of other religions.
The total freedom from idolatry ... is a sign of the salubrious strength and
purity of the Muslim faith.
The original teachings of the Prophet of God have not been engulfed in the maze
of changes and additions of doctrinarians. The Quran remains as it came to the
corrupt polytheistic people of Muhammad’s time, changeless as the holy heart of
Islam itself.
Moderation and temperance in all things, the keynotes of Islam, won my
unqualified approbation. The health of his people was cherished by the Prophet,
who enjoined them to observe strict cleanliness and specified fasts and to
subordinate carnal appetites ... when I stood in the inspiring mosques of
Istanbul, Damascus, Jerusalem, Cairo, Algiers, Tangier, Fez and other cities, I
was conscious of a powerful reaction [to] the potent uplift of Islam’s simple
appeal to the sense of higher things, unaided by elaborate trappings,
ornamentations, figures, pictures, music and ceremonial ritual. The mosque is a
place of quiet contemplation and self-effacement in the greater reality of the
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One God.
The democracy of Islam has always appealed to me. Potentate and pauper have the
same rights on the floor of the mosque, on their [foreheads] in humble worship.
There are no rented pews nor special reserved seats.
The Muslim accepts no man as a mediator between himself and his God. He goes
direct to the invisible source of creation and life, God, without reliance on
saving formula of repentance of sins and belief in the power of a teacher to
afford him salvation.
The universal brotherhood of Islam, regardless of race, politics, color or
country, has been brought home to me most keenly many times in my life and this
is another feature which drew me towards the Faith.
Charles Le Gai Eaton, Former British Diplomat (part 1 of 6)
Description: The search for the truth of a philosopher and writer, faced with a
constant internal struggle of harmonizing belief and action. Part 1: A secular
childhood and a mention of Arabia.
By Gai Eaton - Published on 16 Jan 2006 - Last modified on 30 Apr 2006
I was born in Switzerland of British parents, a child of war. At the time of my
birth, the final peace treaty ending the first world war, the treaty with
Turkey, was being signed close by in Lausanne. The greatest tempest which had
changed the face of the world had temporarily exhausted itself, but its effects
were everywhere apparent. Old certainties and the morality based upon them had
been dealt a mortal blow. But my family background was stained with the blood
of conflict. My father already 67 when I was born, had been born during the
wars against Napoleon Bonaparte. Both had been soldiers....
Even so, I might at least have had a homeland. I had none. Although born in
Switzerland, I was not Swiss. My mother had grown up in France and loved the
French above all others, but I was not French. Was I English? I never felt so.
My mother never tired of reminding me that the English were cold, stupid, and
sexless without intellect and without culture. I did not want to be like them.
So where-if anywhere-did I belong? It seems to me in retrospect, that this
strange childhood was a good preparation for adherence to Islam. Wherever he
may have been born and whatever his race, the Muslim’s homeland is the
Dar-ul-Islam, the House of Islam. His passport, here and in the Hereafter, is
the simple confession of Faith, La ilaha ill-Allah. He does not expect - or
should not expect - security or stability in this world and must always keep in
mind the fact that death may take him tomorrow. He has no firm roots here in
this fragile earth. His roots are above in that which alone endures.
But what of Christianity? If my father had any religious convictions he never
expressed them, although - on his death bed, approaching 90 - he asked: ‘Is
there a happy place?’ My upbringing was left entirely to my mother. By
temperament, she was not, I think, irreligious, but she had grown up within a
religious framework, and she was hostile to what is commonly called organized
religion. Of one thing she was certain; her son must be left free to think for
himself and never be forced to accept second-hand opinions. She was determined
to protect me from having religion ‘crammed down my throat’. She warned a
succession of nursemaids who came and went in the house and accompanied us to
France during the holidays that, if they ever mentioned religion to me, they
would at once be dismissed. When I was five or six, however, her orders flouted
by a young woman whose ambition it was to become a missionary in Arabia, saving
the souls of those benighted people who were - she told me - lost in a pagan
creed called ‘moslemism’. This was the first I had heard of Arabia, and she
drew me a map of that mysterious land.
One day she took me for a walk past Wandsworth Prison (we were living in
Wandsworth Common at the time). I must have misbehaved some way, for she
gripped me roughly by the arm, pointed to the prison gates and said: ‘There’s a
red haired man in the sky who will shut you in there if you’re naughty!’ This
was the first I had heard of ‘God’, and I did not like what I heard. For some
reason I was afraid of men with red hair (as she must have known), and this
particular one living above the clouds and dedicated to punishing naughty boys
sounded very frightening. I asked my mother about him as soon as we got home.
I do not remember what she said to comfort me, but the girl was promptly
dismissed.
Eventually, much later than most children, I was sent to school or rather to a
series of schools in England and in Switzerland before arriving, aged 14, at
Charterhouse. Surely, with services in the school chapel and classes in
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‘Scripture’, Christianity should have made some impact upon me? It made no
impact at all, either upon me or upon my school friends. This does not seem to
me surprising. Religion cannot survive, whole and effective when it is confined
to one single compartment of life and education. Religion is either all or it
is nothing; either it dwarfs all profane studies or it is dwarfed by them. Once
or twice a week we were taught about the Bible just as we were instructed in
other subjects in other classes. Religion, it was assumed had nothing to do
with the more important studies which formed the backbone of our education. God
did not interfere in historical events, He did not determine the phenomena we
studied in science classes, He played no part in current events, and the world,
governed entirely by chance, and by material forces, was to be understood
without reference to anything that might -or might not -exist beyond its
horizons. God was surplus to requirements....
And yet I needed to know the meaning of my own existence. Only those who, at
some time in their lives, have been possessed by such a need can guess at its
intensity, comparable to that of physical hunger or sexual desire. I did not
see how I could put one foot in front of the other unless I understood where I
was going and why. I could do nothing unless I understood what part my action
played in the scheme of things. All I knew I knew was that I knew nothing -
nothing, that is to say, of the slightest importance - and I was paralyzed by my
ignorance as though immobilized in a dense fog.
Description: A personal dilemma with institutionalized religions.
By Gai Eaton - Published on 16 Jan 2006 - Last modified on 03 Feb 2006
Where should I seek for knowledge? By the time I was 15, I had discovered that
there was something called ‘philosophy’ and that the word meant ‘love of
wisdom’. Wisdom was what I sought, so the satisfaction of my need must lie
hidden in these heavy books written by wise men. With a feeling of intense
excitement, like an explorer already in sight of the undiscovered land, I
ploughed through Descartes, Kant, Hume, Spinoza, Schopenhauer and Bertrand
Russell, or else read works which explained their teachings. It was not long
before I realized that something was wrong. I might as well have been eating
sand as seeking nourishment from this quarter. These men knew nothing. They
were only speculating, spinning ideas out of their own poor heads, and anyone
can speculate (including a school boy). How could a 15 or 16-year-old have had
the impudence to dismiss the whole of Western secular philosophy as worthless?
One does not have to be mature to distinguish between what the Quran calls dhann
(‘opinion’) and true Knowledge. At the same time my mother’s constant
insistence that I should take no notice of what others thought or said obliged
me to trust my own judgment. Western culture treated these ‘philosophers’ as
great men, and students in universities studied their works with respect. But
what was that to me?
Some time later, when I was in the sixth-form, a master who took a particular
interest in me made a strange remark which I did not at understand. ‘You are’,
he said, ‘the only truly universal skeptic I have known’. He was not referring
specifically to religion. He meant that I seemed to doubt everything that was
taken for granted by everyone else. I wanted to know why it should be assumed
that our rational powers, so well adapted to finding food, shelter and a mate,
had an application beyond the mundane realm. I was puzzled by the notion that
the commandment ‘Thou shalt not kill’ was supposed to be binding on those who
were neither Jews nor Christians, and I was no less baffled as to why in a world
full of beautiful women, the rule of monogamy should be thought to have a
universal application. I even doubted my own existence. Long afterwards I came
across the story of the Chinese sage, Chuangtzu, who, having dreamed one night
that he was a butterfly, awoke to question whether he was in fact the man
Chuangtzu, who had dreamed that he was a butterfly, or a butterfly dreaming that
it was Chuangtzu. I understood his dilemma.
Yet, when my teacher made this remark, I had already discovered a key to what
might be a more certain knowledge. By chance - although there is no such thing
as ‘chance’ – I had come across a book called ‘The Primordial Ocean’ by a
certain Professor Perry, an Egyptologist. The professor had a fixed idea that
the ancient Egyptians had traveled to part of the world in their papyrus boats
spreading their religion, mythology, far and wide. To prove his case, he had
spent many years researching ancient mythologies, and also the myths and symbols
of ‘primitive’ peoples in our own time. What he revealed was an astonishing
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unanimity of belief, however different the images in which that belief was
expressed. He had not proved his theory about the papyrus boats; he had, I
thought, proved something quite different. It seemed that, behind the tapestry
of forms and images, there were certain universal truths regarding the nature of
reality, the creation of the world and of mankind, and the meaning of the human
experience; truths which were as much a part as our blood and our bones.
One of the principal causes of unbelief in the modern world is the plurality of
religions which appear mutually contradictory. So long as the Europeans were
convinced of their own racial superiority, they had no reason to doubt that
Christianity was the only true Faith. The notion that they were the crown of
the ‘evolutionary process’ made it easy to assume that all other religions were
no more than naive attempts to answer perennial questions. It was when this
racial self-confidence declined that doubts crept in. How was it possible for a
good God to allow the majority of human beings to live and die in the service of
false religions? Was it any longer possible for the Christian to believe that he
alone was saved? Others made the same claim - Muslims, for example - so how
could anyone be sure who was right and who was wrong? For many people, including
myself until I came to Perry’s book, the obvious conclusion was that, since
everyone could not be right, everyone must be wrong. Religion was an illusion,
the product of wishful thinking. Others might have found it possible to
substitute ‘scientific truth’ for religious ‘myths’. I could not, since science
was founded upon assumptions regarding the infallibility of reason and the
reality of sense-experience which could never be proved.
When I read Perry’s book I knew nothing of the Quran. That came much later, and
what little I had heard of Islam was distorted by prejudices accumulated during
a thousand years of confrontation. And yet, had I but known it, I had already
taken a step in the direction of Christianity’s great rival. The Quran assures
us that no people on earth was ever left without divine guidance and a doctrine
of truth, conveyed through a messenger of God who always spoke to the people in
their own ‘language’, therefore in terms of their particular circumstances and
according to their needs. The fact that such messages become distorted in the
course of time goes without saying, and no one should be surprised if truth is
distorted as it passes from generation to generation, but it would be
astonishing if no vestiges remained after the passage of the centuries. It now
seems to me entirely in accordance with Islam to believe that these vestiges,
clothed in myth and symbol (the ‘language’ of the people of earlier times), are
directly descended from revealed Truth and confirm the final Message.
Description: Wisdom in the mind without penetration of human substance, and the
discovery of God.
From Charterhouse I went on to Cambridge, where I neglected my official studies,

which seemed trivial and boring, in favor of the only study that mattered. The
year was 1939. War had broken out just before I had gone up to the University
and, in two years time, I would be in the army. It seemed likely, after all,
that the Germans would succeed in killing me as I had always thought they
would. I had only a little time in which to find answers to the questions which
still obsessed me, but this did not draw me to any organized religion. Like
most of my friends, I was contemptuous of the Churches and of all who paid
lip-service to a God they did not know; but I was soon obliged to moderate this
hostility. I remember the scene clearly after more than half-a-century. A few
of us lingered on, drinking coffee, after the evening meal in the Hall of King’s
College. The conversation turned to religion. At the head of the table sat an
undergraduate who was universally admired for his brilliance, his wit and his
sophistication. Hoping to impress him and taking advantage of a brief silence,
I said: ‘No intelligent person nowadays believes in the God of religion!’ He
looked at me rather sadly before answering: ‘On the contrary, nowadays
intelligent people are the only ones who do believe in God,’ I would willingly
have sunk out of sight under the table.
I had, however, a wise friend, a man forty years my senior, whom I found totally
convincing. This was the writer L. H. Myers, described at that time as ‘the
only philosophical novelist England has produced’. Not only did his major work,
‘The Root and the Flower’, answer many of these questions that gnawed at me, but
they conveyed a marvelous sense of serenity united with compassion. It seemed
to me that serenity was the greatest treasure that one could possess in this
Page 7
life and that compassion was the greatest virtue. Here, surely, was a man whom
no tempest shake and who surveyed the turmoil of human existence with the eye of
wisdom. I wrote to him, and he replied promptly. For the next three years we
wrote to each other at least twice every month. I poured my heart out to him,
while he, convinced that he had at last found in this young admirer someone who
truly understood him, replied in the same vein. Eventually we met, and this
cemented our friendship.
Yet everything was not as it seemed. I began to detect in his letters a note of
inner torment, sadness and disillusionment. When 1 asked him if he put all his
serenity into his books, leaving nothing for himself, he replied: ‘I think your
comment was shrewd and probably true’. He had given his whole life to the
pursuit of pleasure and of ‘experiences’ (both sublime and sordid, so he said).
Few women, in high society or low, had been able to resist his astonishing
combination of wealth, charm and good look, He, for his part, had no reason to
resist their seductions. Fascinated by spirituality and mysticism, he adhered
to no religion and obeyed no conventional moral law. Now he felt that he was
growing old, and he could not face the prospect. He had tried to change himself
and even repent his past, but it was too late. Little more than three years
after our correspondence had begun, he committed suicide.
My affection for him endured and, in due course, I named my eldest son after
him, but Leo Myers’ death taught me more than I could ever learned from his
books, although it required some years for me to understand its full
significance. His wisdom had been only in his head. It had never penetrated
his human substance. A man might spend a life reading spiritual books and
studying the writings of the great mystics. He might feel that he had
penetrated the secrets of the heavens and the earth, but unless this knowledge
was incorporated into his very nature and transformed him, it was sterile. I
began to suspect that a simple man of faith, praying to God with little
understanding but with a full heart, might be worth more than the most learned
student of the spiritual sciences.
Myers had been profoundly influenced by a study of Hindu Vedanta, the
metaphysical doctrine at the core of Hinduism. My mother’s interest Raja Yoga
had already pointed me in this direction. Vedanta now became my principal
interest and, ultimately, the path that led me to Islam. This would seem
shocking to most Muslims and astonishing to anyone who is aware that the very
basis of Islam is an uncompromising condemnation of idolatry, and yet my case is
by no means unique. Whatever may be the beliefs of the Hindu masses, Vedanta is
a doctrine of pure unity, of the unique Reality, and therefore of what, in
Islam, is called Tawheed. Muslims more than others, should have little
difficulty in understanding that a doctrine of Unity underlies all the religions
which have nourished mankind since the beginning, whatever idolatrous illusions
may have overlaid ‘the jewel in the lotus’ just as, in the individual, personal
idolatry overlays the heart’s core. How could it be otherwise, since Tawheed is
Truth and, in the words of a great Christian mystic, ‘Truth is native to man’?
All too soon my time at Cambridge was ended and I was sent to The Royal Military
College, Sandhurst, emerging after five months as a young officer supposedly
ready to kill or be killed. To learn more about the arts of war I was then
dispatched on what was called ‘attachment’ to a regiment in the north of
Scotland. Here I was left to my own devices and occupied my time either reading
or walking on the granite cliffs above the raging northern sea. This was a
stormy place, but I felt at peace as I had never done before. The more I read
of Vedanta and also of the ancient Chinese doctrine of Taoism, the more certain
I was that I at last had some understanding of the nature of things and had
glimpsed, if only in thought and imagination, the ultimate Reality beside which
all else was little more than a dream. As yet I was not prepared to call this
Reality ‘God’, let alone Allah.
Description: T. S. Eliot and his first book.
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When I left the army I began to write, needing to express my thoughts as a way
of putting them in order. I wrote about Vedanta, Taoism and Zen Buddhism, but
also about certain Western writers (including Leo Myers) who had been influenced
by these doctrines. Through a chance meeting with the poet T. S. Eliot, who was
at that time head of a publishing firm, these essays were published under the
title ‘The Richest Vein’, a quotation taken from Thoreau: ‘My instinct tells me
Page 8
that my head is an organ for burrowing, as some creatures use their snouts or
forepaws, and with it I would burrow my way through these hills. I think that
the richest vein is somewhere hereabout…’ But by now I had a new guide through
the hills. I had discovered Rene Guenon, a Frenchman who had lived the greater
part of his life in Cairo as the Sheikh Abdul Wahed.
Guenon undermined and then; with uncompromising intellectual rigor, demolished
all the assumptions taken for granted by modern man, that is to say Western or
westernized man. Many others had been critical of the direction taken by
European civilization since the so-called ‘Renaissance’, but none had dared to
be as radical as he was or to re-assert with such force the principles and
values which Western culture had consigned to the rubbish tip of history. His
theme was the ‘primordial tradition’ or Sofia perennis, expressed-so he
maintained-both in ancient mythologies and in the metaphysical doctrine at the
root of the great religions. The language of this Tradition was the language of
symbolism, and he had no equal in his interpretation of this symbolism.
Moreover he turned the idea of human progress upside down, replacing it with the
belief almost universal before the modern age, that humanity declines in
spiritual excellence with the passage of time and that we are now in the Dark
Age which precedes the End, an age in which all the possibilities rejected by
earlier cultures have been spewed out into the world, quantity replaces quality
and decadence approaches its final limit. No one who read him and understood
him could ever be quite the same again.
Like others whose outlook had been transformed by reading Guenon, I was now a
stranger in the world of the twentieth century. He had been led by the logic of
his convictions to accept Islam, the final Revelation and, as it were, the
summing-up of all that came before. I was not yet ready for this, but I soon
learned to conceal my opinions or at least to veil them. No one can live
happily in constant disagreement with his fellow men and women, nor can he
engage in argument with them since he does not share their basic, unspoken
assumptions. Argument and discussion pre-supposes some common ground shared by
those involved. When no common ground exists, confusion and misunderstanding
are unavoidable, if not anger. The beliefs which are the very basis of
contemporary culture are held no less passionately than unquestioning religious
faith, as was illustrated during the conflict over Salman Rushdie’s novel, ‘The
Satanic Verses’.
Occasionally I forgot my resolve not to become involved in fruitless argument.
Some years ago I was a guest at a diplomatic dinner party in Trinidad. The
young woman beside me was talking with a Christian Minister, an Englishman,
seated opposite. I was only half attending to their conversation when I heard
her say that she was not sure she believed in human progress. The Minister
answered her so rudely and with such contempt that I could not resist the
temptation to say: ‘She’s quite right - there’s no such thing as progress!’ He
turned on me, his face contorted with fury, and said: ‘If I thought that I would
commit suicide this very night!’ Since suicide is as great a sin for Christians
as it is for Muslims, I understood for the first time the extent to which faith
in progress, in a ‘better future’ and, by implication, in the possibility of a
paradise on earth has replaced faith in God and in the hereafter. In the
writings of the renegade priest Teilhard de Chardin, Christianity itself was
reduced to a religion of progress. Deprive the modern Westerner of this faith
and he is lost in a wilderness without signposts.
By the time ‘The Richest Vein’ was published, I had left England for Jamaica
where I had a school friend who would, I knew, find me work of some kind. I had
been described on the book’s cover as ‘a mature thinker’. The adjective
‘mature’ was singularly inappropriate: as a man, as a personality, I had barely
emerged from adolescence, and Jamaica was an ideal place to work out adolescent
fantasies. Only those with some experience of West Indian life in the immediate
post-war years could understand the delights and temptations which it offered to
those seeking ‘experience’ and sexual adventure. Like Myers, I had no moral
print such as might have restrained me. I was embarrassed when I began to
receive letters from people who had read my book and imagined that I was an old
man –‘with a long white beard’, as one of them wrote - full of wisdom and
compassion. I wished I could disillusion them as quickly as possible and be rid
of the responsibility they were putting upon me. One day a Catholic priest
arrived in the Island to stay with friends; he had, he told them, just been
reading a ‘fascinating book’ by someone called Gai Eaton. He was astonished to
hear that the author was actually in Jamaica and asked how he could meet me.
His friends took him to a party at which they were told I might be found. He
was introduced and, seeing before him such a foolish young man, gave me a long
hard look. Then he shook his head in amazement and said quietly: ‘You couldn’t
Page 9
have written that book!’
Description: A job in Cairo.
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He was right, and I faced, as I had done in Leo Myers’ case and have done on
many occasions since then, the extraordinary contradictions in human nature and,
above all, the gulf that often separates the writer setting down his ideas on
paper from the same man in his personal life. Whereas the aim in Islam is to
achieve a perfect balance between different elements in the personality so that
they work harmoniously together, point in the same direction and follow the same
straight path, it is common enough in the West to find people who are completely
unbalanced, having developed one side of themselves at the expense of all the
others. I have sometimes wondered whether writing or speaking about wisdom may
not be a substitute for achieving it. This is not exactly a case of hypocrisy
(although the saying, ‘Physician, heal thyself!’ applies) since such people are
entirely sincere in what they write or say, indeed this may express what is best
in them; but they cannot live up to it.
After two-and-a-half years I returned to England for family reasons. Among
those who had written to me after reading my book were two men deeply versed in
Guenon’s writings who had followed him into Islam... I met them. They told me
that I might find what I was obviously seeking, not in India or China but closer
to home and within the Abrahamic tradition... They asked when I intended to
start practicing what I preached and seek a ‘spiritual path’. It was time, they
suggested gently but firmly, for me to think about incorporating into my own
life what I already knew theoretically. I answered politely but evasively,
having no intention of following their advice until I was much older and had
exhausted the possibilities of worldly adventure. I did however begin to read
about Islam with growing interest.
This interest aroused the disapproval of my closest friend who had been working
in the Middle East and had developed a strong prejudice against Islam. The
notion that this harsh religion had a spiritual dimension seemed to him absurd.
It was, he assured me, nothing more than outward formalism, blind obedience to
irrational prohibitions, repetitive prayers, narrow bigotry and hypocrisy. He
told me stories of Muslim practices which, he thought, would convince me. I
remember in particular the case he mentioned of a young woman dying painfully in
hospital who had summoned the strength to get to her feet and move her iron
bedstead so that she could die facing Mecca. My friend was sickened by the
thought that she had added to her own suffering for the sake of a ‘stupid
superstition’. To me, on the contrary, this seemed a wonderful story. I
marveled at this young woman’s faith, distant as it was from any state of mind
that I could imagine.
Meanwhile, I could not find work and was living in poverty. I applied for
almost every job that I saw advertised, including the post of Assistant Lecturer
in English Literature at Cairo University. This was foolish or so I thought. I
had taken my degree at Cambridge in History and knew nothing of literature
before the nineteenth century. How could they consider employing someone so
unqualified? But they did consider it and then employed me. In October of 1950,
at the age of 29, I set off for Cairo the very moment when my interest in Islam
was taking root.
Among my colleagues was an English Muslim, Martin Lings, who made his home in
Egypt. He was a friend of Guenon, a friend also of the two men with whom I had
talked in London, and he was unlike any I had ever met before. He was the
living embodiment of what, until then, had been no more than theories in my
mind, and I knew that I had finally met someone who was all of a piece, whole
and consistent. He lived in a traditional home just outside the city and to
visit him and his wife, as I did almost every week, was to step out of the noisy
bustle of modern Cairo and enter a timeless refuge in which the inward and the
outward were undivided and in which the supposed realities of the world to which
I was accustomed had but a shadowy existence.
Description: A seed bears fruit.
Page 10
I needed a refuge. I had fallen in love with Jamaica, if it is possible to fall
in love with a place, and I hated Egypt simply because it was not Jamaica.
Where were my Blue Mountains, my tropical sea, my beautiful West Indian girls?
How could I ever have left the only place that had ever felt like home to me?
But that was not all, far from it; I had left not only a place also a person, a
young woman without whom life now seemed empty and hardly worth living. I
learned then what the word ‘obsession’ really means; a painful lesson but a
useful one for those who try to understand themselves and others. Nothing in my
previous life had any value; the reality was my need for the one person who
occupied my thoughts morning to night and stepped into my dreams. When, in the
course of my duties, I read love poetry aloud to my students, tears ran down my
cheeks and they told each other: ‘Here is an Englishman with a heart. We
thought all Englishmen were cold as ice!’
These students, particularly a small senior group of five or six, were also a
refuge. I might hate Egypt for being 8,000 miles from where I wanted to be, but
I loved these young Egyptians. I rejoiced in their warmth, openness and the
trust they placed in me to teach them what they needed to know; and soon I began
to love their faith, for these young people were good Muslims. I had no more
doubts. If I ever found it possible to commit myself to a religion - to
imprison myself in a religion - this could only be Islam. But not yet! I
thought of St. Augustine’s prayer: ‘Lord, make me chaste, but not yet’, knowing
that throughout the ages other young men, thinking that they had an ocean of
time before them, had prayed for chastity or piety or a better way of life, but
with the same reservation; and many had been taken by death in this same state.
All things being equal, I might never have overcome my hesitations. Intending
eventually to accept Islam, I might have postponed the decisive act year after
year and still been saying ‘Not yet!’ when age crept up me. But all things were
not equal. The longing for Jamaica and for that person grew instead of
diminishing as the months passed, as though feeding upon itself. I awoke one
morning to the realization that only lack of money prevented me from returning
to the Island. I made enquiries and found that, if I traveled on the deck of a
steamer, I could make the journey for £70. I was sure I could save this sum by
the end of the university term, and my life was at once transformed. Knowing
that escape was close, I could even begin to enjoy Cairo. But one question now
demanded a firm answer, and the answer could no longer be postponed. The
opportunity to enter Islam might never come again. Before me was an open door.
I thought that, if I did not walk through it, that door might close forever.
Yet I knew what kind of life I would be living in Jamaica and doubted whether I
would have the strength of character to live as a Muslim in that environment.
I made a decision that must, with good reason, seem shocking to most people, and
not only to my fellow Muslims. I decided-as I put it to myself -to ‘sow a seed’
in my heart, to accept Islam at once in the hope that the seed would one day
germinate and grow into a healthy plant. I will offer no excuses for this, and
I would blame no one for accusing me of insincerity and a false intention. But
it is possible that they may be underestimating God’s readiness to forgive human
weakness and His power to bring forth plant and fruit from a seed sown in barren
ground. In any case, I was under a kind of compulsion and knew what I had to
do. I went to Martin Lings, poured out my story and asked him to give me the
Shahadah, in other words to accept my Testimony of Faith. Although hesitant at
first, he did so. Full of fear and yet joyful, I prayed for the first time in
my life. Next day, for this was Ramadan, I fasted, something that I could never
have imagined myself doing. Soon afterwards I told my senior students the news
and their delight was like a warm embrace. I had thought previously that I was
close to them, but now I understood that there had always been a barrier between
us. Now the barrier was down, and I was accepted as their brother. In the six
weeks that remained before my secret departure (I had not told my Head of
Department that I was leaving) one of them came every day to teach me Quran. I
looked at my reflection in the mirror. The face was the same, but it masked a
different person. I was a Muslim! Still in a state of amazement I boarded ship
in Alexandria and sailed away to an uncertain future.
Jermaine Jackson, USA (part 1 of 2)
Description: The brother of world-famous star Michael Jackson tells how he
embraced Islam. Part 1.
By Jermaine Jackson - Published on 16 Jan 2006 - Last modified on 26 Feb 2006
Page 11
When and How did you start your journey towards Islam?
It was way back in 1989 when I, along with my sister, conducted a tour to some
of the countries of Middle East. During our stay in Bahrain, we were accorded
warm welcome. There I happened to meet some children and had a light chitchat
with them. I put certain questions to them and they flung at me their innocent
queries. During the course of this interaction, they inquired about my
religion. I told them, “I am a Christian.” I asked them, as to what was their
religion. A wave of serenity took over them. They replied in one voice :
Islam. Their enthusiastic answer really shook me from within. Then they
started telling me about Islam. They were giving me information, much in piece
with their age. The pitch of their voice would reveal that they were highly
proud of Islam. This is how I paced toward Islam.
A very short interaction with a group of children ultimately led me to have long
discourses about Islam with Muslim scholars. A great ripple had taken place in
my thought. I made failing attempt to console myself that nothing had happened
but I could not conceal this fact any longer from myself that at heart I had
converted to Islam. This I disclosed first to my family friend, Qunber Ali.
The same Qunber Ali managed to take me to Riyadh, capital of Saudi Arabia. Till
that time, I did not know much about Islam. From there, in the company of a
Saudi family, I proceeded for Mecca for the performance of “Umrah” [A lesser
type of pilgrimage performed to Mecca]. There I made public for the first time
that I had become Muslim.
What were your feelings after you proclaimed that you were a Muslim?
Having embraced Islam, I felt as if I were born again. I found in Islam the
answers to those queries which I had failed to find in Christianity.
Particularly, it was only Islam that provided satisfactory answer to the
question relating to the birth of Christ. For the first time I was convinced
about the religion itself. I pray my family members might appreciate these
facts. My family is the follower of that cult of Christianity, which is known
as AVENDANCE of JEHOVA (Jehovah’s Witness). According to its creeds, only
144,000 men would finally qualify to enter into paradise. How come? It
remained always a perplexing creed for me. I was surprised to know that Bible
was compiled by so many men, particularly about a volume scripted by King
James. I wondered if a man compiles a directory and then ascribes it to God,
but he does not fully comply with these directions. During my stay in Saudi
Arabia, I have had the opportunity to buy a cassette released by the erstwhile
British pop-singer and the present Muslim preacher, Yusuf Islam (formerly Cat
Stevens). I learnt a lot from this as well.
What happened when you got back to the US after embracing Islam?
When I returned to USA, American media orchestrated heinous propaganda against
Islam and the Muslims. The gossips were let loose on me which really disturbed
my peace of mind. The Hollywood was hell-bent upon maligning the Muslims. They
were being projected as terrorists. There are many things where there is
consensus between Christianity and Islam, and Quran presents Holy Christ as a
virtuous Prophet. Then, I wondered, why Christian America levels baseless
allegations against Muslims?
This made me gloomy. I made up my mind that I would do my best to dispel the
wrong image of Muslims, portrayed by the American media. I had not the
slightest idea that American media would not digest the news of my accepting
Islam and raise such a great hue and cry. It was virtually acting against all
its tall and much-publicized claims about the freedom of expression and the
freedom of conscience. So the hypocrisy of American society came to surface and
lay uncovered before me. Islam unknotted many complications for me. As a
matter of fact, I came to think of myself as a complete human being, in the
literal sense of the word. After becoming Muslim, I felt a tremendous change in
me. I discarded all thing prohibited in Islam. This made things difficult for
my family too. In short, the Jackson family tumbled altogether. Threatening
letters poured in, which further intensified the worries of my family.
What sort of threats?
Well, they would tell me that I had nurtured the animosity of American society
and culture, by entering into the laps of Islam, you have deprived yourself of
the right to live with others. WE would make life unbearable for you in America
so on, so forth. But I confess that my family is broadminded. We have held all
religions in esteem. Our parents have trained and groomed us in that way.
Therefore, I may say that the Jackson family enjoys friendly relation with
people belonging to almost all religions. This is the result of that training
that I am being tolerated by them so far.
What was the reaction of your brother Michael Jackson?
On my way back to America, I brought a number of books from Saudi Arabia.
Page 12
Michael Jackson asked me himself for some of these books for study. Before
this, his opinion was influenced by the propaganda of American media against
Islam and the Muslims. He was not inimical towards Islam, but he was not
favorably disposed towards Muslims either. But after reading these books, he
would keep mum and not say anything against Muslims. I think perhaps this is
the impact of the study of Islam that he diverted his business interests towards
Muslim traders. Now, he has equal shares with the Saudi billionaire prince
Waleed bin Talal in his multi-national company.
It was said earlier that Michael Jackson was against Muslims, then there are
rumors that he had become Muslim. What is the real story?
I testify this fact, at least there is nothing in my knowledge that Michael
Jackson ever said anything derogatory against Muslims. His songs, too, give
message of love for others. We have learnt from our parents to love others.
Only those who have their own ax to grind hurl allegations on him. When there
can be a nasty uproar against me when I became Muslim, why can it not be so
against Michael Jackson. But, so far, media has not subjected him to scathing
criticism, although he is threatened for his getting somewhat closer to Islam.
But who knows what would it look like when Michael Jackson embraces
Islam.Jermaine Jackson, USA (part 2 of 2)
Description: The brother of world-famous star Michael Jackson tells how he
embraced Islam. Part 2.
By Jermaine Jackson - Published on 16 Jan 2006 - Last modified on 08 May 2006
What are the views of the rest of the members of your family about you?
When I returned to America, my mother had already heard the news of my
conversion to Islam. My mother is a religious and civilized woman. When I
reached home, she put forth only one question, “you have taken this decision all
of a sudden, or is it the outcome of some deep and long thinking behind it?“ “I
have decided after a lot of thinking about it,“ I replied, let me say we are
known as a religious family. Whatever we possess, is due to the blessing of
God. Then why we should not be grateful to Him? This is why we actively
participate in the charity institutions. We dispatched medicines to the poor
African countries through special aircraft. During Bosnian war, our aircraft
were engaged in supplying aids to the [affected]. We are sensitive to such
things because we have witnessed abject poverty. We used to live in a house
which was hardly a few square meters capacious.
Did you ever discuss about Islam with your sister pop star Janet Jackson?
Like other members of my family, my sudden conversion to Islam was a great
surprise for her. In the beginning, she was worried. She has stashed into her
head only one thing that Muslims are polygamous, they do have as much as four
wives. When I explained this permission granted by Islam with reference to the
state of the present American society, she was satisfied. This is fact that
promiscuity and infidelity is very common in the western society. In spite of
the fact that they are married, western men enjoy extramarital relations with a
number of women. This has caused devastating moral decay in that society.
Islam safeguards the social fabric from this destruction.
As per Islamic teachings, if a man is emotionally attracted towards a woman, he
should honorably give this relation a legal shape otherwise he must be contented
with only one wife. On the other hand, Islam has laid down so much conditions
for second marriage that I do not think that an ordinary Muslim can afford to
meet these conditions financially. There is hardly one percent Muslims in the
Islamic world who have more than one wife. To my view, the women in an Islamic
society is just like a well-protected flower which is safe from the stray
penetrating looks of the viewers. Whereas western society is devoid of the
vision to appreciate this wisdom and philosophy.
What are your spontaneous feelings when you look at the Muslim society?
For the larger interest of humanity, Islamic society presents the safest place
on this planet. For instance, take the example of women. American women are
clad in their out-fit in such a manner that gives temptation to the male for
harassment. But this is unthinkable in an Islamic society. Besides, the
prevalent sins and vices have disfigured the moral fabric of western society. I
believe if there is any place left where the humanity is still visible, it can
not be anywhere else than in an Islamic society. Time would come when the world
would be obliged to accept this reality.
What is your candid opinion about the American media?
American media is suffering from self-contradictions. Take the example of
Page 13
Hollywood. The status of an artist is measured here keeping in view the model
of his car, the standard of this restaurant that he visits, etc. This is the
media that raises someone from the dust to the skies. They do not consider the
artist as a human being. But I have met so many artists in the Middle East.
They have no misplaced arrogance in them.
Just look at the CNN, they do that much exaggeration about some news that it
appears that nothing else has happened except that event in the world. The news
of fire in the forests of Florida was given such a wide coverage as it gave the
impression that the whole globe has caught fire. In fact, it was a small area,
which was affected by that fire.
I was in Africa, when the bomb-blast took place in Oklahoma City. The Media,
without any proof, started hinting at the involvement of Muslims in that blast.
Later on the Saboteur turned out to be a CHRISTIAN!!! We may term this attitude
of American media as its willful ignorance.
Can you maintain a Linkage between your Islamic personality and the culture of
your family?
Why not? This linkage can be kept up for the achievement of good things.
After becoming Muslim, did you ever happen to see Muhammad Ali?
Muhammad Ali is our family friend. I have met him a number of times, after
embracing Islam. He has provided useful guidance about Islam.
Have you visited Shah Faisal mosque in Los Angeles city?
Yes, of course! This is a beautiful mosque. I am myself interested to
construct a similar mosque in Falise area because there is no mosques in this
area and the Muslim community is not resourceful enough purchase a piece of land
for a mosque in such a posh area. God willing, I would do it.
Who is ignorant of the services of Saudi Arabia for the glorious cause of Islam?
No doubt it has leisurely financed the projects for mosques. But this American
media even does not spare Saudi Arabia; it spreads quite strange news about this
country. When I first visited Saudi Arabia, I had the impression that there
would be muddy housed and a very poor communication network. But when I reached
there, to my great surprise, I found it culturally the most beautiful country of
the world.
Who has influenced you, so far as Islam is concerned?
Many persons have impressed me. But the fact is that first I turn to the Holy
Quran, therefore I do not run a risk of getting strayed on the way. However,
there are many Islamic scholars that one can be duly proud of. God willing, I
plan to go to Saudi Arabia with my family to perform Umrah.
Your wife and children are Muslims too?
I have seven sons and two daughter who, like me, are fully Islamic-oriented. My
wife is still studying Islam. She insists on going over to Saudi Arabia. I
trust InshaAllah [God-Willing], she would sooner join Islam. May God Almighty
give us the courage and perseverance to remain on this true religion, Islam.
(Ameen)
Kareem Abdul-Jabbar, Basketball Player, USA
Description: Famed for his slam dunks and "skyhook", Kareem Abdul-Jabbar
discovers the other side of life, spirituality, and accepts Islam.
By Anonymous - Published on 27 Nov 2006 - Last modified on 18 Dec 2006
Acknowledged by many players as the greatest basketball player of all time,

voted six times the National Basketball Association’s most valuable player,
Kareem Abdul-Jabbar is also one of the most visible Muslims in the American
public arena. The 7’ 2”native upper Harlem, born Ferdinand Lewis Alcindor,
starred for UCLA before entering the National Basketball Association with the
Milwaukee Bucks in 1969. Alcindor later went to the Los Angeles Lakers. He was
so dominant in college basketball that "dunking,”at which he excelled, was
formally banned from the intercollegiate sport. As a result, Lew Alcindor
developed the shot for which he is personally the most famous-the
"skyhook"-which has been called the shot that changed basketball, and with the
help of which he was to score more than thirty eight thousand points in
regular-season NBA play. When Milwaukee won the NBA title in 1970-71, Alcindor,
who was by then Kareem Abdul-Jabbar, was the acclaimed king of basketball.
Lew Alcindor first learned his Islam from Hammas Abdul Khaalis, a former jazz
drummer .... According to his own testimony, he had been raised to take
authority seriously, whether that of nuns, teachers, or coaches, and in that
spirit he followed the teachings of Abdul Khaalis closely. It was by him that
Alcindor was given the name Abdul Kareem, then changed to Kareem Abdul-Jabbar,
Page 14
literally "the noble one, servant of the Almighty.” Soon, however, he
determined to augment Abdul Khaalis’s teachings with his own study of the Quran,
for which he undertook to learn basic Arabic. In 1973 he travelled to Libya and
Saudi Arabia to get a better grasp of the language and to learn about Islam in
some of its "home”contexts. Abdul-Jabbar was not interested in making the kind
of public statement about his Islam that he felt Muhammad Ali had in his
opposition to the Vietnam War, wishing simply to identify himself quietly as an
African American who was also a Muslim. He stated clearly that his name
Alcindor was a slave name, literally that of the slave-dealer who had taken his
family away from West Africa to Dominica to Trinidad, from where they were
brought to America.
[…] Kareem Abdul-Jabbar affirms his identity as a Sunni Muslim. He professes a
strong belief in what he calls the Supreme Being and is clear in his
understanding that Muhammad is his prophet and the Quran is the final
revelation…
....For his part, Kareem accepts his responsibility to live as good an Islamic
life as possible, recognising that Islam is able to meet the requirements of
being a professional athlete in America.
Excerpts from His Book, Kareem
The following are excerpts from the second book he wrote about his basketball
career, Kareem, published in 1990[1], telling his reasons for being drawn toward
Islam:
[Growing up in America,] I eventually found that . . .emotionally,
spiritually, I could not afford to be a racist. As I got older, I gradually got
past believing that black was either the best or the worst. It just was. The
black man who had the most profound influence on me was Malcolm X. I had read
"Muhammad Speaks", the Black Muslim newspaper, but even in the early sixties,
their brand of racism was unacceptable to me. It held the identical hostility
as white racism, and for all my anger and resent meant, I understood that rage
can do very little to change anything. It’s just a continual negative spiral
that feeds on itself, and who needs that?
. . .Malcolm X was different. He’d made a trip to Mecca, and realized that
Islam embraced people of all color. He was assassinated in 1965, and though I
didn’t know much about him then, his death hit hard because I knew he was
talking about black pride, about self-help and lifting ourselves up. And I
liked his attitude of non-subservience.
. . .Malcolm X’s autobiography came out in 1966, when I was a freshman at
UCLA, and I read it right before my nineteenth birthday. It made a bigger
impression on me than any book I had ever read, turning me around totally. I
started to look at things differently, instead of accepting the mainstream
viewpoint.
. . .[Malcolm] opened the door for real cooperation between the races, not
just the superficial, paternalistic thing. He was talking about real people
doing real things, black pride and Islam. I just grabbed on to it. And I have
never looked back.
Interview with TalkAsia[2]
SG[3]: Before Kareem Abdul-Jabbar there was Lew Alcindor. Now Lew Alcindor was
what Kareem Abdul-Jabbar was born as, he has since converted to Islam.
Something that he says was a very deeply spiritual decision. Tell me a little
bit about your own personal journey, from Lew Alcindor to Kareem Abdul-Jabbar.
Is there still some of Lew Alcindor in you today?
KA[4]: Well you know that was who I started my life out as, I’m still my
parent’s child, I’m still...my cousins are still the same, I’m still me though.
But I made a choice. (SG: Do you feel different? Is it a different feeling
when you take on a different name, a different persona?) I really don’t
think...I think it has more to do with evolution -- I evolved into Kareem
Abdul-Jabbar, I don’t have any regrets about who I was but this is who I am now.
SG: And a spiritual journey, how important was that?
KA: Well as a spiritual journey, I don’t think I would have been able to be as
successful as I was as an athlete if it were not for Islam. It gave me a moral
anchor, it enabled me to not be materialistic, it enabled me to see more what
was important in the world. And all of that was reinforced by people, very
important people to me: Coach John Wooden, my parents, all reinforced those
values. And it enabled me to live my life a certain way and not get distracted.
SG: When you embraced Islam, was it difficult for other people to come to terms
with that? Did that create a distance between you and others?
KA: For the most part it was. I didn’t try to make it hard on people; I did not
have a chip on my shoulder. I just wanted people understand I was Muslim, and
that’s what I felt was the best thing for me. If they could accept that I could
Page 15
accept them. I didn’t...it wasn’t like if you’re going to become my friend you
have to become Muslim also. No, that was not it. I respect people’s choices
just as I hope they respect my choices.
SG: What happens to a person when they take on another name, another persona if
you like? How much did you change?
KA: For me it made me more tolerant because I had to learn to understand
differences. You know I was different, people didn’t oftentimes understand
exactly where I was coming from; certainly after 9/11 I’ve had to like explain
myself and...
SG: Was there a backlash against people like yourself? Did you feel that at
all?
KA: I didn’t feel like necessarily a backlash, but I certainly felt that a
number of people might have questioned my loyalty, or questioned where I was at,
but I continue to be a patriotic American...
SG: For a lot of black Americans, converting to Islam was an intensely political
decision as well. Was it the same for you?
KA: That was not part of my journey. My choosing Islam was not a political
statement; it was a spiritual statement. What I learned about the Bible and the
Qur’an made me see that the Qur’an was the next revelation from the Supreme
Being - and I chose to interpret that and follow that. I don’t think it had
anything to do with trying to pigeon hole anyone, and deny them the ability to
practice as they saw fit. The Quran tells us that Jews, Christians, and
Muslims: Muslims are supposed to treat all of them the same way because we all
believe in the same prophets and heaven and hell would be the same for all of
us. And that’s what it’s supposed to be about.
SG: And it’s been very influential in your writing as well.
KA: Yes it has. Racial equality and just what I experienced growing up in
America as a kid really affected me to experience the Civil Rights Movement, and
see people risking their lives, being beaten, being attacked by dogs, being fire
hosed down streets, and they still took a non-violent and very brave approach to
confronting bigotry. It was remarkable and it certainly affected me in a very
profound way.
Footnotes:
[1] Random House (Mar 24 1990). ISBN: 0394559274.
[2] Kareem Abdul-Jabbar Talkasia Transcript. Airdate July 2nd, 2005.
(http://www.cnn.com/2005/WORLD/asiapcf/07/08/talkasia.jabbar.script/index.html?e
ref=sitesearch)
[3] S.G.: The Host, Stan Grant
[4] KA: The Guest, Kareem Abdul-Jabbar.
Laurence Brown, Medical Doctor, USA (part 1 of 2): Conversion Stories
Description: The nature of conversion stories and the common ground between
them, no matter what religion.
By Laurence B. Brown, MD - Published on 12 Feb 2007 - Last modified on 19 Mar
2007
Having repeated been asked about how I became Muslim, and why, I have decided to
tell the story one last time, but this time on paper. However, I feel
conversion stories are worthless unless related with the lessons learned, and it
is with those lessons that I intend to begin.
No doubt, there is a certain fascination with conversion stories, and for good
reason. Frequently they involve dramatic life-altering events, sufficient to
shock the convert out of the materialistic world and into the spiritual. Those
who experience such life dramas are brought face to face with the bigger issues
of life for the first time, forcing them to ask the ‘Purpose of Life’ questions,
such as ‘Who made us?’ and ‘Why are we here?’ But there are other common
elements to ‘conversion’ stories, and one of them is that the convert is humbled
to his or her knees at such moments, and looking back, most relate having prayed
with sincerity for the first time in their lives. I have been intrigued by
these commonalties, and have noted some significant lessons. The first, I would
say, is that most converts who passed through these moments of trial and panic
prayed directly to God, without intermediary, and without distraction. For
example, even those who spent their lives believing in the Trinity, when faced
with catastrophe, instinctively and reflexively prayed directly to God, and
Page 16
never to the other proposed elements of the Trinity.
Let me relate a story as example. A popular television evangelist once had a
lady relate her ‘Born Again’ Christian conversion story, which revolved around a
terrible boat-wreck, from which she was the sole survivor. This lady related
how during her days and nights of survival against the harsh elements of the
open ocean God spoke to her, God guided her, God protected her, etc. You get
the idea. For maybe five to ten minutes she told her tale, which was indeed
dramatic and captivating, but throughout the story she related how God did this,
God did that, and seeking His favor, she prayed to God and to God Alone.
However, when she was saved by a passing ship, she described how the minute she
landed on the ship’s deck she threw her arms open to the heavens and yelled,
“Thank you, Jesus.”
Well, there is a lesson there, and it relates to sincerity. When in the panic
and stress of circumstance, people instinctively pray to God directly, but when
conceiving themselves safe and secure they frequently fall back into previously
held beliefs, many (if not most) of which are misdirected. Now, we all know
that many Christians equate Jesus with God, and for those who would like to
argue the point, I just suggest they read my book on the subject, entitled The
First and Final Commandment (Amana Publications). For all others, I would just
continue by saying that the real question is ‘Who truly is saved?’ There are
countless convert stories, all telling how the God of this or that religion
saved the person in question, and all of these converts conceive themselves to
be upon the truth by nature of the miracle of their salvation. But as there is
only One God, and therefore only one religion of absolute truth, the fact of the
matter is that only one group can be right and all others are living in
delusion, with their personal miracles having confirmed them upon disbelief
rather than upon truth. As God teaches in the Holy Quran:
“…God leaves astray whom He wills and guides to Himself whoever turns back [to
Him]” (Quran 13:27)
…and:
“So those who believe in God and hold fast to Him – He will admit them to mercy
from Himself and bounty and guide them to Himself on a straight path.” (Quran
4:175)
As for those astray in disbelief, they will be left to stray, as they themselves
chose.
But the strength of belief, even when misdirected, is not to be underestimated.
So who is going to become Muslim based upon my conversion story? Only one
person -- me. Muslims may find some encouragement in my story but others may be
left empty, just as Muslims sigh and shake their heads in despair when hearing
others relate the ‘miracles’ which followed prayers to patron saints, partners
in the Trinity, or other distractions from the One True God. For if a person
prays to something or someone other than our Creator, who, if not God, might be
the one answering those prayers? Could it just possibly be a certain one who
has a vested interest in confirming those who are astray upon their particular
flavor of disbelief? One whose dedicated purpose is to lead mankind astray?
However a person chooses to answer those questions, these are issues addressed
at length in The First and Final Commandment , and those interested can
investigate. But for now, I will tell my story.Laurence Brown, Medical Doctor,
USA (part 2 of 2): Being True to a Promise
Description: Dr. Laurence describes the event which eventually led him to
explore religion and become convinced about Islam, not by mere intelligence, but
a pure heart.
By Laurence B. Brown, MD - Published on 12 Feb 2007 - Last modified on 13 May
2007
In the winter of 1990, when my second daughter was born, she was whisked from
the birthing room to the neonatal intensive care unit, where she was diagnosed
with a coarctation of the aorta. This meaning a critical narrowing in the major
vessel from the heart, she was a dusky gunmetal blue from the chest to the toes,
for her body simply was not getting enough blood and her tissues were
suffocating. When I learned of the diagnosis, I was shattered. Being a doctor,
I understood this meant emergency thoracic surgery with a poor chance of
long-term survival. A consultant cardio-thoracic surgeon was called from across
town at the pediatric hospital in Washington, D.C., and upon his arrival I was
asked to leave the intensive care unit, for I had become overly emotional. With
no companion but my fears, and no other place of comfort to which to go while
Page 17
awaiting the result of the consultant’s examination, I went to the prayer room
in the hospital and fell to my knees. For the first time in my life I prayed
with sincerity and commitment. Having spent my life as an atheist, this was the
first time that I even partially recognized God. I say partially, for even in
this time of panic I was not fully believing, and so prayed a rather skeptical
prayer in which I promised God, if, that is, there was a God, that if He would
save my daughter then I would seek and follow the religion most pleasing to
Him. Ten to fifteen minutes later, when I returned to the Neonatal ICU, I was
shocked when the consultant told me that my daughter would be fine. And, true
to his assessment, within the next two days her condition resolved without
medicine or surgery, and she subsequently grew up a completely normal child.
Now, I know that there is a medical explanation for this. As I said, I am a
doctor. So when the consultant explained about a patent ductus arteriosis, low
oxygenation and eventual spontaneous resolution, I understood. I just didn’t
buy it. More significantly, neither did the Intensivist – the Neonatal ICU
specialist who made the diagnosis. To this day I remember seeing him standing,
blank-faced and speechless. But in the end, the consultant was right and the
condition spontaneously reversed and my daughter, Hannah, left the hospital a
normal baby in every respect. And here’s the rub -- many who make promises to
God in moments of panic find or invent excuses to escape their part of the
bargain once the danger is past. As an atheist, it would have been easy to
maintain my disbelief in God, assigning my daughter’s recovery to the doctor’s
explanation rather than to God. But I couldn’t. We had cardiac ultrasound
taken before and after, showing the stricture one day, gone the next, and all I
could think of was that God had made good on His part of the deal, and I had to
make good on mine. And even if there were an adequate medical explanation, that
too was under the control of Almighty God, so by whatever means God chose to
effect His decree, He had answered my prayer. Period. I did not then, and I do
not now, accept any other explanation.
The next few years I tried to fulfill my side of the bargain, but failed. I
studied Judaism and a number of sects of Christianity, but never felt that I had
found the truth. Over time I attended a wide variety of Christian churches,
spending the longest period of time in Roman Catholic congregation. However, I
never embraced Christian faith. I never could, for the simple reason that I
could not reconcile the biblical teachings of Jesus with the teachings of the
various sects of Christianity. Eventually I just stayed home and read, and
during this time I was introduced to the Holy Quran and Martin Lings’ biography
of the prophet, Muhammad, entitled, Muhammad, His Life Based on the Earliest
Sources.
During my years of study, I had encountered the Jewish scriptures referencing
three prophets to follow Moses. With John the Baptist and Jesus Christ being
two, that left one according to the Old Testament, and in the New Testament
Jesus Christ himself spoke of a final prophet to follow. Not until I found the
Holy Quran teaching the oneness of God, as both Moses and Jesus Christ had
taught, did I begin to consider Muhammad as the predicted final prophet, and not
until I read the biography of Muhammad did I become convinced. And when I did
become convinced, suddenly everything made sense. The continuity in the chain
of prophethood and revelation, the One-ness of Almighty God, and the completion
of revelation in the Holy Quran suddenly made perfect sense, and it was then
that I became Muslim.
Pretty smart, hunh? No, not at all. For I would err greatly if I believed that
I figured it out for myself. One lesson I have learned over the past ten years
as a Muslim is that there are a lot of people much more intelligent than I am,
but who have not been able to figure out the truth of Islam. It is not a matter
of intelligence but of enlightenment, for Allah has revealed that those who
disbelieve will remain upon disbelief, even if warned, for in punishment for
having denied Allah, Allah in turn has denied them the treasure of His truth.
As Allah teaches in the Holy Quran:
“Indeed, those who disbelieve – it is all the same for them whether you warn
them or do not warn them – they will not believe. God has set a seal upon their
hearts and upon their hearing, and over their vision is a veil.” (Quran 2:6-7)
But, on the other hand, the good news is that…
“…whoever believes in God – He will guide his heart” (Quran 64:11)
“…God chooses for Himself whom He wills and guides to Himself whoever turns back
[to Him].” (Quran 42:13)
…and:
“…And God guides whom He wills to a straight path.” (Quran 24:46)
So I thank God that He chose to guide me, and I attribute that guidance to one
simple formula: recognizing God, praying to God Alone, sincerely promising to
Page 18
seek and follow His religion of truth, and then, once receiving His mercy of
guidance, DOING IT .
Copyright © 2007 Laurence B. Brown; used by permission.

About the author:
Laurence B. Brown, MD, can be contacted at BrownL38@yahoo.com. He is the author
of The First and Final Commandment (Amana Publications) and Bearing True Witness
(Dar-us-Salam). Forthcoming books are a historical thriller, The Eighth Scroll,
and a second edition of The First and Final Commandment, rewritten and divided
into MisGod'ed and its sequel, God’ed.
Leopold Weiss, Statesman and Journalist, Austria (part 1 of 2)
Description: A correspondent for the Franfurter Zeitung, one of the most
prestigious newspapers for Germany and Europe, becomes a Muslim and later
translates the meanings of the Quran. Part 1.
By Ebrahim A. Bawany - Published on 16 Jan 2006 - Last modified on 08 May 2006
Muhammad Asad was born Leopold Weiss in July 1900 in the city of Lvov (German
Lemberg), now in Poland, then part of the Austrian Empire. He was the descendant
of a long line of rabbis, a line broken by his father, who became a barrister.
Asad himself received a thorough education that would qualify him to keep alive
the family’s rabinnical tradition.
In 1922 Weiss left Europe for the Middle East for what was supposed to be a
short visit to an uncle in Jerusalem. At that stage, Weiss, like many of his
generation, counted himself an agnostic, having drifted away from his Jewish
moorings despite his religious studies. There, in the Middle East he came to
know and like the Arabs and was struck by how Islam infused their everyday lives
with existential meaning, spiritual strength and inner peace.
At the young age of 22, Weiss became a correspondent for the Franfurter Zeitung,
one of the most prestigious newspapers for Germany and Europe. As a journalist,
he traveled extensively, mingled with ordinary people, held discussions with
Muslim intellectuals, and met heads of state in Palestine, Egypt, Transjordan,
Syria, Iraq, Iran and Afghanistan.
During his travels and through his readings, Weiss’ interest in Islam increased
as his understanding of its scripture, history and peoples grew. In part,
curiosity propelled.
Muhammad Asad, Leopold Weiss, was born in Livow, Austria (later Poland) in 1900,
and at the age of 22 made his visit to the Middle East. He later became an
outstanding foreign correspondent for the Franfurtur Zeitung, and after his
conversion to Islam travelled and worked throughout the Muslim world, from North
Africa to as far East as Afghanistan. After years of devoted study he became one
of the leading Muslim scholars of our age. After the establishment of Pakistan,
he was appointed the Director of the Department of Islamic Reconstruction, West
Punjab and later on became Pakistan’s Alternate Representative at the United
Nations. Muhammad Asad’s two important books are: Islam at the Crossroads and
Road to Mecca. He also produced a monthly journal Arafat and an English
translation of the Holy Quran.
Let us now turn to Asad’s own words on his conversion:Leopold Weiss, Statesman
and Journalist, Austria (part 2 of 2)
Description: A correspondent for the Franfurter Zeitung, one of the most
prestigious newspapers for Germany and Europe, becomes a Muslim and later
translates the meanings of the Quran. Part 2.
By Ebrahim A. Bawany - Published on 16 Jan 2006 - Last modified on 07 Feb 2006
In 1922 I left my native country, Austria, to travel through Africa and Asia as
a Special Correspondent to some of the leading Continental newspapers, and spent
from that year onward nearly the whole of my time in the Islamic East. My
interest in the nations with which I came into contact was in the beginning that
of an outsider only. I saw before me a social order and an outlook on life
fundamentally different from the European; and from the very firs,t there grew
in me a sympathy for the more tranquil -- I should rather say: more mechanized
mode of living in Europe. This sympathy gradually led me to an investigation of
the reasons for such a difference, and I became interested in the religious
teachings of the Muslims. At the time in question, that interest was not strong
Page 19
enough to draw me into the fold of Islam, but it opened to me a new vista of a
progressive human society, of real brotherly feeling. The reality, however, of
present day Muslim life appeared to be very far from the ideal possibilities
given in the religious teachings of Islam. Whatever in Islam had been progress
and movement, had turned among the Muslims into indolence and stagnation;
whatever there had been of generosity and readiness for self-sacrifice, had
become, among the present-day Muslims, perverted into narrow-mindedness and love
of an easy life.
Prompted by this discovery and puzzled by the obvious in congruency between Once
and Now, I tried to approach the problem before me from a more intimate point of
view: that is, I tried to imagine myself as being within the circle of Islam. It
was a purely intellectual experiment; and it revealed to me, within a very short
time, the right solution. I realized that the one and only reason for the social
and cultural decay of the Muslims consisted in the fact that they had gradually
ceased to follow the teachings of Islam in spirit. Islam was still there; but it
was a body without soul. The very element which once had stood for the strength
of the Muslim world was now responsible for its weakness: Islamic society had
been built, from the very outset, on religious foundations alone, and the
weakening of the foundations has necessarily weakened the cultural structure --
and possibly might cause its ultimate disappearance.
The more I understood how concrete and how immensely practical the teachings of
Islam are, the more eager became my questioning as to why the Muslims had
abandoned their full application to real life. I discussed this problem with
many thinking Muslims in almost all the countries between the Libyan Desert and
the Pamirs, between the Bosphorus and the Arabian Sea. It almost became an
obsession which ultimately overshadowed all my other intellectual interests in
the world of Islam. The questioning steadily grew in emphasis -- until I, a
non-Muslim, talked to Muslims as if I were to defend Islam from their negligence
and indolence. The progress was imperceptible to me, until one day -- it was in
autumn 1925, in the mountains of Afghanistan -- a young provincial Governor said
to me: “But you are a Muslim, only you don’t know it yourself.” I was struck by
these words and remained silent. But when I came back to Europe once again, in
1926, I saw that the only logical consequence of my attitude was to embrace
Islam.
So much about the circumstances of my becoming a Muslim. Since then I was asked,
time and again: “Why did you embrace Islam ? What was it that attracted you
particularly ?” -- and I must confess: I don’t know of any satisfactory answer.
It was not any particular teaching that attracted me, but the whole wonderful,
inexplicably coherent structure of moral teaching and practical life program. I
could not say, even now, which aspect of it appeals to me more than any other.
Islam appears to me like a perfect work of architecture. All its parts are
harmoniously conceived to complement and support each other: nothing is
superfluous and nothing lacking, with the result of an absolute balance and
solid composure. Probably this feeling that everything in the teachings and
postulates of Islam is “in its proper place,” has created the strongest
impression on me. There might have been, along with it, other impressions also
which today it is difficult for me to analyze. After all, it was a matter of
love; and love is composed of many things; of our desires and our loneliness, of
our high aims and our shortcomings, of our strength and our weakness. So it was
in my case. Islam came over me like a robber who enters a house by night; but,
unlike a robber, it entered to remain for good.
Ever since then I endeavored to learn as much as I could about Islam. I studied
the Quran and the Traditions of the Prophet (may God praise him); I studied the
language of Islam and its history, and a good deal of what has been written
about it and against it. I spent over five years in the Hijaz and Najd, mostly
in al-Madinah, so that I might experience something of the original surroundings
in which this religion was preached by the Arabian Prophet. As the Hijaz is the
meeting centre of Muslims from many countries, I was able to compare most of the
different religious and social views prevalent in the Islamic world in our days.
Those studies and comparisons created in me the firm conviction that Islam, as a
spiritual and social phenomenon, is still, in spite of all the drawbacks caused
by the deficiencies of the Muslims, by far the greatest driving force mankind
has ever experienced; and all my interest became, since then, centered around
the problem of its regeneration.
Malcolm X, USA (part 1 of 2)
Description: The story of one of the most prominent African-American
revolutionary figure’s discovery of true Islam, and how it resolves the problem
of racism: Part 1: The Nation of Islam and the Hajj.
By Yusuf Siddiqui - Published on 16 Jan 2006 - Last modified on 11 Dec 2006
Page 20
“I am and always will be a Muslim. My religion is Islam.”
-Malcolm X
Early Life
Malcolm X was born Malcolm Little on May 19, 1925 in Omaha, Nebraska. His
mother, Louis Norton Little, was a homemaker occupied with the family’s eight
children. His father, Earl Little, was an outspoken Baptist minister and avid
supporter of Black Nationalist leader Marcus Garvey. Earl’s civil rights
activism prompted death threats from the white supremacist organization Black
Legion, forcing the family to relocate twice before Malcolm’s fourth birthday.
Regardless of the Little’s efforts to elude the Legion, in 1929 their Lansing,
Michigan home was burned to the ground, and two years later Earl’s mutilated
body was found lying across the town’s trolley tracks when Malcolm was only
six. Louise had an emotional breakdown several years after the death of her
husband and was committed to a mental institution. Her children were split up
amongst various foster homes and orphanages.
Malcolm was a smart, focused student and graduated from junior high at the top
of his class. However, when a favorite teacher told Malcolm his dream of
becoming a lawyer was no realistic goal for a nigger, Malcolm lost interest in
school and eventually dropped out at the age of fifteen. Learning the ways of
the streets, Malcolm became acquainted with hoodlums, thieves, dope peddlers,
and pimps. Convicted of burglary at twenty, he remained in prison until the age
of twenty-seven. During his prison stay he attempted to educate himself. In
addition, during his period in prison, he learned about and joined the Nation of
Islam, studying the teachings of Elijah Muhammed fully. He was released, a
changed man, in 1952.
The ‘Nation of Islam’
Upon his release, Malcolm went to Detroit, joined the daily activities of the
sect, and was given instruction by Elijah Muhammad himself. Malcolm’s personal
commitment helped build the organization nation-wide, while making him an
international figure. He was interviewed on major television programs and by
magazines, and spoke across the country at various universities and other
forums. His power was in his words, which so vividly described the plight of
blacks and vehemently incriminated whites. When a white person referred to the
fact that some Southern university had enrolled black freshmen without bayonets,
Malcolm reacted with scorn:
When I slipped, the program host would leap on the bait: Ahhh! Indeed, Mr.
Malcolm X -- you can’t deny that’s an advance for your race!
I’d jerk the pole then. I can’t turn around without hearing about some ‘civil
rights advance’! White people seem to think the black man ought to be shouting
‘hallelujah’! Four hundred years the white man has had his foot-long knife in
the black man’s back - and now the white man starts to wiggle the knife out,
maybe six inches! The black man’s supposed to be grateful? Why, if the white
man jerked the knife out, it’s still going to leave a scar!
Although Malcolm’s words often stung with the injustices against blacks in
America, the equally racist views of the Nation of Islam kept him from accepting
any whites as sincere or capable of helping the situation. For twelve years, he
preached that the white man was the devil and the Honorable Elijah Muhammad was
God’s messenger. Unfortunately, most images of Malcolm today focus on this
period of his life, although the transformation he was about to undergo would
give him a completely different, and more important, message for the American
people.
The Change to True Islam
On March 12, 1964, impelled by internal jealousy within the Nation of Islam and
revelations of Elijah Muhammad’s sexual immorality, Malcolm left the Nation of
Islam with the intention of starting his own organization:
I feel like a man who has been asleep somewhat and under someone else’s
control. I feel what I’m thinking and saying now is for myself. Before, it was
for and by guidance of another, now I think with my own mind.
Malcolm was thirty-eight years old when he left Elijah Muhammad’s Nation of
Islam. Reflecting on reflects that occurred prior to leaving, he said:
At one or another college or university, usually in the informal gatherings
after I had spoken, perhaps a dozen generally white-complexioned people would
come up to me, identifying themselves as Arabian, Middle Eastern or North
African Muslims who happened to be visiting, studying, or living in the United
States. They had said to me that, my white-indicting statements
Page 21
notwithstanding, they felt I was sincere in considering myself a Muslim -- and
they felt if I was exposed to what they always called true Islam, I would
understand it, and embrace it. Automatically, as a follower of Elijah, I had
bridled whenever this was said. But in the privacy of my own thoughts after
several of these experiences, I did question myself: if one was sincere in
professing a religion, why should he balk at broadening his knowledge of that
religion?
Those orthodox Muslims whom I had met, one after another, had urged me to meet
and talk with a Dr. Mahmoud Youssef Shawarbi. . . . Then one day Dr. Shawarbi
and I were introduced by a newspaperman. He was cordial. He said he had
followed me in the press; I said I had been told of him, and we talked for
fifteen or twenty minutes. We both had to leave to make appointments we had,
when he dropped on me something whose logic never would get out of my head. He
said, No man has believed perfectly until he wishes for his brother what he
wishes for himself. (a saying of the Prophet Muhammad, may God praise him.
The Effect of the Pilgrimage
Malcolm further continues about the Hajj:
The pilgrimage to Mecca, known as the Hajj, is a religious obligation that every
orthodox Muslim fulfills, if able, at least once in his or her lifetime.
The Holy Quran says it:
“Pilgrimage to the House (of God built by the prophet Abraham) is a duty men owe
to God; those who are able, make the journey.” (Quran 3:97)
“God said: ‘And proclaim the pilgrimage among men; they will come to you on foot
and upon each lean camel, they will come from every deep ravine.’” (Quran 22:27)
Every one of the thousands at the airport, about to leave for Jeddah, was
dressed this way. You could be a king or a peasant and no on e would know.
Some powerful personages, who were discreetly pointed out to me, had on the same
thing I had on. Once thus dressed, we all had begun intermittently calling out
Labbayka! (Allahumma) Labbayka! (Here I come, O Lord!) Packed in the plane
were white, black, brown, red, and yellow people, blue eyes and blond hair, and
my kinky red hair -- all together, brothers! All honoring the same God, all in
turn giving equal honor to each other…
That is when I first began to reappraise the white man. It was when I first
began to perceive that white man, as commonly used, means complexion only
secondarily; primarily it described attitudes and actions. In America, white
man meant specific attitudes and actions toward the black man, and toward all
other non-white men. But in the Muslim world, I had seen that men with white
complexions were more genuinely brotherly than anyone else had ever been. That
morning was the start of a radical alteration in my whole outlook about white
men.
There were tens of thousands of pilgrims, from all over the world. They were of
all colors, from blue-eyed blonds to black-skinned Africans. But we were all
participating in the same ritual displaying a spirit of unity and brotherhood
that my experiences in America had led me to believe never could exist between
the white and the non-white... America needs to understand Islam, because this
is the one religion that erases from its society the race problem. Throughout
my travels in the Muslim world, I have met, talked to, and even eaten with
people who in America would have been considered white - but the white attitude
was removed from their minds by the religion of Islam. I have never before seen
sincere and true brotherhood practiced by all colors together, irrespecitve of
their color.
Malcolm’s New Vision of America
Malcolm continues:
Each hour here in the Holy Land enables me to have greater spiritual insights
into what is happening in America between black and white. The American Negro
never can be blamed for his racial animosities - he is only reacting to four
hundred years of the conscious racism of the American whites. But as racism
leads America up the suicide path, I do believe, from the experiences that I
have had with them, that the whites of the younger generation, in the colleges
and universities, will see the handwriting on the wall, and many of them will
turn to the spiritual path of truth -- the only way left to America to ward off
the disaster that racism inevitably must lead to.
I believe that God now is giving the world’s so-called ‘Christian’ white society
its last opportunity to repent and atone for the crimes of exploiting and
enslaving the world’s non-white peoples. It is exactly as when God gave Pharaoh
a chance to repent. But Pharaoh persisted in his refusal to give justice to
those who he oppressed. And, we know, God finally destroyed Pharaoh.
I will never forget the dinner at the Azzam home with Dr. Azzam. The more we
talked, the more his vast reservoir of knowledge and its variety seemed
Page 22
unlimited. He spoke of the racial lineage of the descendants of Muhammad, may
God praise him, the Prophet, and he showed how they were both black and white.
He also pointed out how color, and the problems of color which exist in the
Muslim world, exist only where, and to the extent that, that area of the Muslim
world has been influenced by the West. He said that if on encountered any
differences based on attitude toward color, this directly reflected the degree
of Western influence.Malcolm X, USA (part 2 of 2)
Description: The story of one of the most prominent African-American
revolutionary figure’s discovery of true Islam, and how it resolves the problem
of racism: Part 2: A new man with a new message.
By Yusuf Siddiqui - Published on 16 Jan 2006 - Last modified on 31 Jul 2006
The Oneness of Man under One God
It was during his pilgrimage that he began to write some letters to his loyal
assistants at the newly formed Muslim Mosque in Harlem. He asked that his
letter be duplicated and distributed to the press:
“Never have I witnessed such sincere hospitality and the overwhelming spirit of
true brotherhood as is practiced by people of all colors and races here in this
ancient Holy Land, the House of Abraham, Muhammad, and all the other Prophets of
the Holy Scriptures. For the past week, I have been utterly speechless and
spellbound by the graciousness I see displayed all around me by people of all
colors…
“You may be shocked by these words coming from me. But on this pilgrimage, what
I have seen, and experienced, has forced me to rearrange much of my
thought-patterns previously held, and to toss aside some of my previous
conclusions. This was not too difficult for me. Despite my firm convictions, I
have always been a man who tries to face facts, and to accept the reality of
life as new experience and new knowledge unfolds it. I have always kept an open
mind, which necessary to the flexibility that must go hand in hand with every
form of intelligent search for truth.
“During the past eleven days here in the Muslim world, I have eaten from the
same plate, drunk from the same glass, and slept in the same bed (or on the same
rug) - while praying to the same God - with fellow Muslims, whose eyes were the
bluest of blue, whose hair was the blondest of blond, and whose skin was the
whitest of white. And in the words and in the actions and in the deeds of the
“white” Muslims, I felt the same sincerity that I felt among the black African
Muslims of Nigeria, Sudan, and Ghana.
“We were truly all the same (brothers) -- because their belief in one God had
removed the “white” from their minds, the ‘white’ from their behavior, and the
‘white’ from their attitude.
“I could see from this, that perhaps if white Americans could accept the Oneness
of God, then perhaps, too, they could accept in reality the Oneness of Man - and
cease to measure, and hinder, and harm others in terms of their “differences” in
color.
“With racism plaguing America like an incurable cancer, the so-called
“Christian” white American heart should be more receptive to a proven solution
to such a destructive problem. Perhaps it could be in time to save America from
imminent disaster -- the same destruction brought upon Germany by racism that
eventually destroyed the Germans themselves.
“They asked me what about the Hajj had impressed me the most. . . . I said, “The
brotherhood! The people of all races, color, from all over the world coming
together as one! It has proved to me the power of the One God. . . . All ate as
one, and slept as one. Everything about the pilgrimage atmosphere accented the
Oneness of Man under One God.”
Malcolm returned from the pilgrimage as El-Hajj Malik al-Shabazz. He was afire
with new spiritual insight. For him, the struggle had evolved from the civil
rights struggle of a nationalist to the human rights struggle of an
internationalist and humanitarian.
After the Pilgrimage
White reporters and others were eager to learn about El-Hajj Malik’s
newly-formed opinions concerning themselves. They hardly believed that the man
who had preached against them for so many years could suddenly turn around and
call them brothers. To these people El-Hajj Malik had this to say:
“You’re asking me ‘Didn’t you say that now you accept white men as brothers?’
Well, my answer is that in the Muslim world, I saw, I felt, and I wrote home
how my thinking was broadened! Just as I wrote, I shared true, brotherly love
Page 23
with many white-complexioned Muslims who never gave a single thought to the
race, or to the complexion, of another Muslim.
“My pilgrimage broadened my scope. It blessed me with a new insight. In two
weeks in the Holy Land, I saw what I never had seen in thirty-nine years here in
America. I saw all races, all colors, -- blue-eyed blonds to black-skinned
Africans -- in true brotherhood! In unity! Living as one! Worshipping as one!
No segregationists -- no liberals; they would not have known how to interpret
the meaning of those words.
“In the past, yes, I have made sweeping indictments of all white people. I will
never be guilty of that again -- as I know now that some white people are truly
sincere, that some truly are capable of being brotherly toward a black man. The
true Islam has shown me that a blanket indictment of all white people is as
wrong as when whites make blanket indictments against blacks.”
To the blacks who increasingly looked to him as a leader, El-Hajj Malik preached
a new message, quite the opposite of what he had been preaching as a minister in
the Nation of Islam:
“True Islam taught me that it takes all of the religious, political, economic,
psychological, and racial ingredients, or characteristics, to make the Human
Family and the Human Society complete.
“I said to my Harlem street audiences that only when mankind would submit to
the One God who created all - only then would mankind even approach the “peace”
of which so much talk could be heard...but toward which so little action was
seen.”
Too Dangerous to Last
El-Hajj Malik’s new universalistic message was the U.S. establishment’s worst
nightmare. Not only was he appealing to the black masses, but to intellectuals
of all races and colors. Now he was consistently demonized by the press as
“advocating violence” and being “militant,” although in actuality he and Dr.
Martin Luther King were moving closer together in outlook:
“The goal has always been the same, with the approaches to it as different as
mine and Dr. Martin Luther King’s non-violent marching, that dramatizes the
brutality and the evil of the white man against defenseless blacks. And in the
racial climate of this country today, it is anybody’s guess which of the
“extremes” in approach to the black man’s problems might personally meet a fatal
catastrophe first -- ‘non-violent’ Dr. King, or so-called ‘violent‘ me.”
El-Hajj Malik knew full well that he was a target of many groups. In spite of
this, he was never afraid to say what he had to say when he had to say it. As a
sort of epitaph at the end of his autobiography, he says:
“I know that societies often have killed the people who have helped to change
those societies. And if I can die having brought any light, having exposed any
meaningful truth that will help to destroy the racist cancer that is malignant
in the body of America - then, all of the credit is due to God. Only the
mistakes have been mine.”
The Legacy of Malcolm X
Although El-Hajj Malik knew that he was a target for assassination, he accepted
this fact without requesting police protection. On February 21, 1965, while
preparing to give a speech at a New York hotel, he was shot by three black men.
He was three months short of forty. While it is clear that the Nation of Islam
had something to do with the assassination, many people believe there was more
than one organization involved. The FBI, known for its anti-black movement
tendency, has been suggested as an accomplice. We may never know for sure who
was behind El-Hajj Malik’s murder, or, for that matter, the murder of other
national leaders in the early 1960s.
Malcolm X’s life has affected Americans in many important ways.
African-Americans’ interest in their Islamic roots has flourished since El-Hajj
Malik’s death. Alex Haley, who wrote Malcolm’s autobiography, later wrote the
epic, Roots, about an African Muslim family’s experience with slavery. More and
more African-Americans are becoming Muslim, adopting Muslim names, or exploring
African culture. Interest in Malcolm X has seen a surge recently due to Spike
Lee’s movie, “X”. El-Hajj Malik is a source of pride for African-Americans,
Muslims, and Americans in general. His message is simple and clear:
“I am not a racist in any form whatever. I don’t believe in any form of
racism. I don’t believe in any form of discrimination or segregation. I
believe in Islam. I am a Muslim.”
Michael Wolfe, Journalist, USA
Description: A winner of the 2003 Wilbur Award for best book of the year on a
religious theme, author and poet and appearing on Ted Koppel’s “Nightline”
documenting the Hajj, Michael Wolfe describes his motivations for accepting
Islam.
Page 24
By Michael Wolfe - Published on 16 Jan 2006 - Last modified on 09 Apr 2006
After twenty-five years as a writer in America, I wanted something to soften my
cynicism. I was searching for new terms by which to see. The way one is raised
establishes certain needs in this department. From a pluralist background, I
naturally placed great stress on the matters of racism and freedom. Then, in my
early twenties, I had gone to live in Africa for three years. During this time,
which was formative for me, I rubbed shoulders with blacks of many different
tribes, with Arabs, Berbers, and even Europeans, who were Muslims. By and large
these people did not share the Western obsession with race as a social
category. In our encounters, being oddly colored, rarely mattered. I was
welcomed first and judged on merit later. By contrast, Europeans and Americans,
including many who are free of racist notions, automatically class people
racially. Muslims classified people by their faith and their actions. I found
this transcendent and refreshing. Malcolm X saw his nation’s salvation in it.
“America needs to understand Islam,” he wrote, “because this is the one religion
that erases from its society the race problem.”
I was looking for an escape route, too, from the isolating terms of a
materialistic culture. I wanted access to a spiritual dimension, but the
conventional paths I had known as a boy were closed. My father had been a Jew;
my mother Christian. Because of my mongrel background, I had a foot in two
religious camps. Both faiths were undoubtedly profound. Yet the one that
emphasizes a chosen people I found insupportable; while the other, based in a
mystery, repelled me. A century before, my maternal great-great-grandmother’s
name had been set in stained glass at the high street Church of Christ in
Hamilton, Ohio. By the time I was twenty, this meant nothing to me.
These were the terms my early life provided. The more I thought about it now,
the more I returned to my experiences in Muslim Africa. After two return trips
to Morocco, in 1981 and 1985, I came to feel that Africa, the continent, had
little to do with the balanced life I found there. It was not, that is, a
continent I was after, nor an institution, either. I was looking for a
framework I could live with, a vocabulary of spiritual concepts applicable to
the life I was living now. I did not want to “trade in” my culture. I wanted
access to new meanings.
After a mid-Atlantic dinner I went to wash up in the bathroom. During my
absence a quorum of Hasidim lined up to pray outside the door. By the time I
had finished, they were too immersed to notice me. Emerging from the bathroom,
I could barely work the handle. Stepping into the aisle was out of the
question.
I could only stand with my head thrust into the hallway, staring at the
congregation’s backs. Holding palm-size prayer books, they cut an impressive
figure, tapping the texts on their breastbones as they divined. Little by
little the movements grew erratic, like a mild, bobbing form of rock and roll.
I watched from the bathroom door until they were finished, then slipped back
down the aisle to my seat.
We landed together later that night in Brussels. Reboarding, I found a
discarded Yiddish newspaper on a food tray. When the plane took off for
Morocco, they were gone.
I do not mean to imply here that my life during this period conformed to any
grand design. In the beginning, around 1981, I was driven by curiosity and an
appetite for travel. My favorite place to go, when I had the money, was
Morocco. When I could not travel, there were books. This fascination brought
me into contact with a handful of writers driven to the exotic, authors capable
of sentences like this, by Freya Stark:
“The perpetual charm of Arabia is that the traveler finds his level there simply
as a human being; the people’s directness, deadly to the sentimental or the
pedantic, like the less complicated virtues; and the pleasantness of being liked
for oneself might, I think, be added to the five reasons for travel given me by
Sayyid Abdulla, the watchmaker; “to leave one’s troubles behind one; to earn a
living; to acquire learning; to practice good manners; and to meet honorable
men”.
I could not have drawn up a list of demands, but I had a fair idea of what I was
after. The religion I wanted should be to metaphysics as metaphysics is to
science. It would not be confined by a narrow rationalism or traffic in mystery
to please its priests. There would be no priests, no separation between nature
and things sacred. There would be no war with the flesh, if I could help it.
Page 25
Sex would be natural, not the seat of a curse upon the species. Finally, I did
want a ritual component, daily routine to sharpen the senses and discipline my
mind. Above all, I wanted clarity and freedom. I did not want to trade away
reason simply to be saddled with a dogma.
The more I learned about Islam, the more it appeared to conform to what I was
after.
Most of the educated Westerners I knew around this time regarded any strong
religious climate with suspicion. They classified religion as political
manipulation, or they dismissed it as a medieval concept, projecting upon it
notions from their European past.
It was not hard to find a source for their opinions. A thousand years of
Western history had left us plenty of fine reasons to regret a path that led
through so much ignorance and slaughter. From the Children’s Crusade and the
Inquisition to the transmogrified faiths of nazism and communism during our
century, whole countries have been exhausted by belief. Nietzsche’s fear, that
the modern nation-state would become a substitute religion, has proved
tragically accurate. Our century, it seemed to me, was ending in an age beyond
belief, which believers inhabited as much as agnostics.
Regardless of church affiliation, secular humanism is the air westerners
breathe, the lens we gaze through. Like any world view, this outlook is
pervasive and transparent. It forms the basis of our broad identification with
democracy and with the pursuit of freedom in all its countless and beguiling
forms. Immersed in our shared preoccupations, one may easily forget that other
ways of life exist on the same planet.
At the time of my trip, for instance, 650 million Muslims with a majority
representation in forty-four countries adhered to the formal teachings of Islam.
In addition, about 400 million more were living as minorities in Europe, Asia
and the Americas. Assisted by postcolonial economics, Islam has become in a
matter of thirty years a major faith in Western Europe. Of the world’s great
religions, Islam alone was adding to its fold.
My politicized friends were dismayed by my new interest. They all but
universally confused Islam with the machinations of half a dozen middle eastern
tyrants. The books they read, the new broadcasts they viewed depicted the faith
as a set of political functions. Almost nothing was said of its spiritual
practice. I liked to quote Mae West to them: “Anytime you take religion for a
joke, the laugh’s on you.”
Historically, a Muslim sees Islam as the final, matured expression of an
original religion reaching back to Adam. It is as resolutely monotheistic as
Judaism, whose major Prophets Islam reveres as links in a progressive chain,
culminating in Jesus and Muhammad. Essentially a message of renewal, Islam has
done its part on the world stage to return the forgotten taste of life’s lost
sweetness to millions of people. Its book, the Quran, caused Goethe to remark,
“You see, this teaching never fails; with all our systems, we cannot go, and
generally speaking no man can go, further.
Traditional Islam is expressed through the practice of five pillars. Declaring
one’s faith, prayer, charity, and fasting are activities pursued repeatedly
throughout one’s life. Conditions permitting, each Muslim is additionally
charged with undertaking a pilgrimage to Mecca once in a lifetime. The Arabic
term for this fifth rite is Hajj. Scholars relate the word to the concept of
‘qasd’, “aspiration,” and to the notion of men and women as travelers on earth.
In Western religions, pilgrimage is a vestigial tradition, a quaint, folkloric
concept commonly reduced to metaphor. Among Muslims, on the other hand, the
Hajj embodies a vital experience for millions of new pilgrims every year. In
spite of the modern content of their lives, it remains an act of obedience, a
profession of belief, and the visible expression of a spiritual community. For
a majority of Muslims the Hajj is an ultimate goal, the trip of a lifetime.
As a convert, I felt obliged to go to Makkah. As an addict to travel I could
not imagine a more compelling goal.
The annual, month-long fast of Ramadan precedes the Hajj by about one hundred
days. These two rites form a period of intensified awareness in Muslim society.
I wanted to put this period to use. I had read about Islam; I [attended] a
Mosque near my home in California; I had started a practice. Now I hoped to
deepen what I was learning by submerging myself in a religion where Islam
infuses every aspect of existence.
I planned to begin in Morocco, because I knew that country well and because it
followed traditional Islam and was fairly stable. The last place I wanted to
start was in a backwater full of uproarious sectarians. I wanted to paddle the
mainstream, the broad, calm water.
Wilfried Hofmann, German Social Scientist and Diplomat (part 1 of 2)
Page 26
Description: The story of how a German diplomat and ambassador to Algeria
accepted Islam. Part 1.
By Wilfried Hofmann - Published on 16 Jan 2006 - Last modified on 24 Apr 2006
Ph.D (Law) Harvard. German Social Scientist and Diplomat. Embraced Islam in
1980.
Dr. Hofmann, who accepted Islam in 1980, was born as a Catholic in Germany in
1931. He graduated from Union College in New York and completed his legal
studies at Munich University where he received a doctorate in jurisprudence in
1957.
He became a research assistant for the reform of federal civil procedure, and in
1960 received an LL.M. degree from Harvard Law School. He was Director of
Information for NATO in Brussels from 1983 to 1987. He was posted as German
ambassador to Algeria in 1987 and then to Morocco in 1990 where he served for
four years. He performed umrah (Lesser Pilgrimage) in 1982 and Hajj
(Pilgrimage) in 1992.
Several key experiences led Dr. Hofmann to Islam. The first of these began in
1961 when he was posted to Algeria as Attaché in the German Embassy and found
himself in the middle of the bloody guerilla warfare between French troops and
the Algerian National Front who had been fighting for Algerian independence for
the past eight years. There he witnessed the cruelty and massacre that the
Algerian population endured. Every day, nearly a dozen people were killed –
“close range, execution style” – only for being an Arab or for speaking for the
independence. “I witnessed the patience and resilience of the Algerian people
in the face of extreme suffering, their overwhelming discipline during Ramadan,
their confidence of victory, as well as their humanity amidst misery.” He felt
it was their religion that made them so, and therefore, he started studying
their religious book – the Quran. “I have never stopped reading it, to this
very day.”
Islamic art was the second experience for Dr. Hofmann in his journey to Islam.
From his early life he has been fond of art and beauty and ballet dancing. All
of these were overshadowed when he came to know Islamic art, which made an
intimate appeal to him. Referring to Islamic art, he says: “Its secret seems to
lie in the intimate and universal presence of Islam as a religion in all of its
artistic manifestations, calligraphy, space filling arabesque ornaments, carpet
patterns, mosque and housing architecture, as well as urban planning. I am
thinking of the brightness of the mosques which banishes any mysticism, of the
democratic spirit of their architectural layout.”
“I am also thinking of the introspective quality of the Muslim palaces, their
anticipation of paradise in gardens full of shade, fountains, and rivulet; of
the intricate socially functional structure of old Islamic urban centers
(madinahs), which fosters community spirits and transparency of the market,
tempers heat and wind, and assures the integration of the mosque and adjacent
welfare center for the poor, schools and hostels into the market and living
quarters. What I experienced is so blissfully Islamic in so many places … is
the tangible effect which Islamic harmony, the Islamic way of life, and the
Islamic treatment of space leave on both heart and mind.”
Perhaps more than all of these, what made a significant impact on his quest for
the truth, was his thorough knowledge of Christian history and doctrines. He
realized that there was a significant difference between what a faithful
Christian believes and what a professor of history teaches at the university.
He was particularly troubled by the Church’s adoption of the doctrines
established by St. Paul in preference to that of historical Jesus. “He, who
never met Jesus, with his extreme Christology replaced the original and correct
Judeo-Christian view of Jesus!”
He found it difficult to accept that mankind is burdened with the “original sin”
and that God had to have his own son tortured and murdered on the cross in order
to save his own creations. “I began to realize how monstrous, even blasphemous
it is to imagine that God could have been fallen short in his creation; that he
could have been unable to do anything about the disaster supposedly caused by
Adam and Eve without begetting a son, only to have him sacrificed in such a
bloody fashion; that God might suffer for mankind, His creation.”
He went back to the very basic question of the existence of God. After
analyzing works of philosophers, such as Wittgenstein, Pascal, Swinburn, and
Kant, he came to an intellectual conviction of the existence of God. The next
logical question he faced was how God communicates to human beings so that they
Page 27
can be guided. This led him to acknowledge the need for revelations. But what
contains the truth – Judr to this question in his third crucial experience when
he came across the following verse of the Quran:is verse opened up his eyes and
provided the answer to his dilemma. Clearly and unambiguously for him, it
rejected the ideas of the burden of “original sin” and the expectation of
“intercession” by the saints. “A Muslim lives in a world without clergy and
without religious hierarchy; when he prays he does not pray via Jesus, Mary, or
other interceding saints, but directly to God – as a fully emancipated believer
– and this is a religion free of mysteries.” According to Hofmann, “A Muslim is
the emancipated believer par excellence.”Wilfried Hofmann, German Social
Scientist and Diplomat (part 2 of 2)
Description: The story of how a German diplomat and ambassador to Algeria
accepted Islam. Part 2.
By Wilfried Hofmann - Published on 16 Jan 2006 - Last modified on 31 Jul 2006
“I began to see Islam with its own eyes, as the unadulterated, pristine belief
in the one and only, the true God, Who does not beget, and was not begotten,
Whom nothing and nobody resembles … In place of the qualified deism of a tribal
God and the constructions of a divine Trinity, the Quran showed me the most
lucid, most straightforward, the most abstract - thus historically most advanced
– and least anthropomorphic concept of God.”
“The Quran’s ontological statements, as well as its ethical teachings, impressed
me as profoundly plausible, “as good as gold,” so there was no room for even the
slightest doubt about the authenticity of Muhammad’s prophetic mission. People
who understand human nature cannot fail to appreciate the infinite wisdom of the
“Dos and Don’ts” handed down from God to man in the form of the Quran.”
For his son’s upcoming 18th birthday in 1980, he prepared a 12-page manuscript
containing the things that he considered unquestionably true from a
philosophical perspective. He asked a Muslim Imam of Cologne named Muhammad
Ahmad Rassoul to take a look at the work. After reading it, Rassoul remarked
that if Dr. Hofmann believed in what he had written, then he was a Muslim! That
indeed became the case a few days later when he declared “I bear witness that
there is no divinity besides God, and I bear witness that Muhammad is God’s
messenger.” That was September 25, 1980.
Dr. Hofmann continued his professional career as a German diplomat and NATO
officer for fifteen years after he became Muslim. “I did not experience any
discrimination in my professional life”, he said. In 1984, three and half years
after his conversion, then German President Dr. Carl Carstens awarded him the
Order of Merit of the Federal Republic of Germany. The German government
distributed his book “Diary of a German Muslim” to all German foreign missions
in the Muslim countries as an analytical tool. Professional duties did not
prevent him from practicing his religion.
Once very artistic about red wine, he would now politely refuse offers of
alcohol. As a Foreign Service officer, he occasionally had to arrange working
lunch for foreign guests. He would be participating in those luncheons with an
empty plate in front of him during Ramadan. In 1995, he voluntarily resigned
from the Foreign Service to dedicate himself to Islamic causes.
While discussing the evils caused by alcohol in individual and social life, Dr.
Hofmann mentioned an incident in his own life caused by alcohol. During his
college years in New York in 1951, he was once traveling from Atlanta to
Mississippi. When he was in Holy Spring, Mississippi all on a sudden a vehicle,
apparently driven by a drunken driver, appeared in front of his car. A serious
accident followed, taking away nineteen of his teeth and disfiguring his mouth.
After undergoing surgery on his chin and lower hip, the hospital surgeon
comforted him saying: “Under normal circumstances, no one survives an accident
like that. God has something special in mind for you, my friend!” As he limped
in Holy Spring after release from the hospital with his “arm in a sling, a
bandaged knee, an iodine-discolored, stitched-up lower face”, he wondered what
could be the meaning of the surgeon’s remark.
He came to know it one day, but much later. “Finally, thirty years later, on
the very day I professed my faith in Islam, the true meaning of my survival
became clear to me!”
A statement on his conversion:
“For some time now, striving for more and more precision and brevity, I have
tried to put on paper in a systematic way, all philosophical truths, which, in
my view, can be ascertained beyond reasonable doubt. In the course of this
Page 28
effort it dawned upon me that the typical attitude of an agnostic is not an
intelligent one; that man simply cannot escape a decision to believe; that the
createdness of what exists around us is obvious; that Islam undoubtedly finds
itself in the greatest harmony with overall reality. Thus I realize, not
without shock, that step by step, in spite of myself and almost unconsciously,
in feeling and thinking I have grown into a Muslim. Only one last step remained
to be taken : to formalize my conversion.
As of today I am a Muslim. I have arrived.
William Burchell Bashyr Pickard, Poet and Novelist, UK
Description: W. B. Bashyr Pickard B.A. (Cantab), L.D.(London), an author of wide
repute, whose pen-production include: Layla and Majnun, The Adventures of
Alcassim, A New World etc, tells his tale of his quest for Islam after suffering
sever injuries in WWI.
By William Burchell Bashyr Pickard - Published on 16 Jan 2006 - Last modified on
03 Apr 2006
“Every child is born with a disposition towards the natural religion of
obedience (i.e. Islam); it is the parents who make him a Jew, A Christian or a
Magian.“(Saheeh Al-Bukhari).
Having been born in Islam, it was a good many years before I realized this fact.
At school and college I was occupied, perhaps too intensely, with the affairs
and demands of the passing moment. I do not consider my career of those days
brilliant, but it was progressive. Amid Christian surroundings I was taught the
good life, and the thought of God and of worship and of righteousness was
pleasant to me. If I worshipped anything, it was nobility and courage. Coming
down from Cambridge, I went to Central Africa, having obtained an appointment in
the administration of the Uganda Protectorate. There I had an interesting and
exciting existence beyond what, from England, I had ever dreamt, and was
compelled by circumstances, to live amongst the black brotherhood of humanity,
to whom I may say I became endearingly attached by reasons of their simple
joyous outlook upon life. The East had always attracted me. At Cambridge, I
read the Arabian Nights. Alone in Africa I read the Arabian Nights, and the
wild roaming existence I passed in the Uganda Protectorate did not make the East
less dear to me.
Then upon, my placid life broke in the First World War. I hastened homewards to
Europe. My health broke down. Recovering, I applied for a commission in the
Army, but on health grounds this was denied to me. I therefore cut losses and
enlisted in the Yeomanry, managing somehow or other to pass the doctors and, to
my relief, donned uniform as a trooper. Serving then in France on the Western
Front, I took part in the battle of the Somme in 1917, where I was wounded and
made prisoner of war. I traveled through Belgium to Germany where I was lodged
in hospital. In Germany, I saw much of the sufferings of stricken humanity,
especially Russians decimated by dysentery. I came to the outskirts of
starvation. My wound (shattered right arm) did not heal quickly and I was
useless to the Germans. I was therefore sent to Switzerland for hospital
treatment and operation. I well remember how dear, even in those days, was the
thought of the Quran to me. In Germany, I had written home for a copy of Sale’s
Quran to be sent out to me. In later years, I learnt that this had been sent
but it never reached me. In Switzerland, after [the] operation of [my] arm and
leg, my health recovered. I was able to go out and about. I purchased a copy
of Savary’s French translation of the Quran (this today is one of my dearest
possessions). Therein, I delighted with a great delight. It was as if a ray of
eternal truth shone down with blessedness upon me. My right hand still being
useless, I practiced writing the Quran with my left hand. My attachment to the
Quran is further evidenced when I say that one of the most vivid and cherished
recollections I had of the Arabian Nights was that of the youth discovered alive
alone in the city of the dead, seated reading the Quran, oblivious to his
surroundings. In those days in Switzerland, I was veritably resigne a la
volonte de Dieu (Muslim). After the signing of the Armistice, I returned to
London in December 1918, and some two or three years later, in 1921, I took up a
course of literary study at London University. One of the subjects I chose was
Arabic, lectures in which I attended at King’s College. Here it was that one
day my professor in Arabic (the late Mr. Belshah of Iraq) in the course of our
study of Arabic mentioned the Quran. “Whether you believe in it or not,“ he
said, “you will find it a most interesting book and well worthy of study.“ “Oh,
but I do believe in it,“ was my reply. This remark surprised and greatly
Page 29
interested my teacher in Arabic, who after a little talk invited me to accompany
him to the London Prayer House at Notting Hill Gate. After that, I attended the
Prayer House frequently and came to know more of the practice of Islam, until,
on New Year’s day, 1922, I openly joined the Muslim community.
That is more than quarter of a century ago. Since then I have lived a Muslim
life in theory and practice to the extent of my ability. The power and wisdom
and mercy of God are boundless. The fields of knowledge stretch out ever before
us beyond the horizon. In our pilgrimage through life, I feel assured that the
only befitting garment we can wear is submission, and upon our heads the
headgear of praise, and in our hearts love of the One Supreme. “Wal-Hamdu lil’
Lahi Rabbi ‘l-’Alameen (Praise be to God, the Lord of all the worlds.”
Yvonne Ridley, Journalist, UK
Description: A former journalist imprisoned in Taleban Afghanistan, Yvonne
Ridley explains to BBC her encounter with Islam and what made her convert.
By Hannah Bayman - Published on 20 Nov 2006 - Last modified on 11 Dec 2006
If you were being interrogated by the Taleban as a suspected US spy, it might be
hard to imagine a happy ending.
But for journalist Yvonne Ridley, the ordeal in Afghanistan led her to convert
to a religion she says is “the biggest and best family in the world”.
The formerly hard-drinking Sunday school teacher became a Muslim after reading
the Koran on her release.
She now describes radical cleric Abu Hamza al-Masri as “quite sweet really” and
says the Taleban have suffered an unfair press.
Working as a reporter for the Sunday Express in September 2001, Ridley was
smuggled from Pakistan across the Afghan border.
But her cover was blown when she fell off her donkey in front of a Taleban
soldier near Jalalabad, revealing a banned camera underneath her robes.
Her first thought as the furious young man came running towards her?
“Wow - you’re gorgeous,” she says.
“He had those amazing green eyes that are peculiar to that region of Afghanistan
and a beard with a life of its own.
“But fear quickly took over. I did see him again on my way to Pakistan after my
release and he waved at me from his car.”
Ridley was interrogated for 10 days without being allowed a phone call, and
missed her daughter Daisy’s ninth birthday.
Of the Taleban, Ridley says: “I couldn’t support what they did or believed in,
but they were demonised beyond recognition, because you can’t drop bombs on nice
people.”
It has been suggested the 46-year-old is a victim of Stockholm Syndrome, in
which hostages take the side of the hostage-takers.
But she says: “I was horrible to my captors. I spat at them and was rude and
refused to eat. It wasn’t until I was freed that I became interested in Islam.”
‘Flappy knickers’
Indeed, the Taleban deputy foreign minister was called in when Ridley refused to
take her underwear down from the prison washing line, which was in view of
soldier’s quarters.
“He said, ‘Look, if they see those things they will have impure thoughts’.”
“Afghanistan was about to be bombed by the richest country in the world and all
they were concerned about was my big, flappy, black knickers.
“I realised the US doesn’t have to bomb the Taleban - just fly in a regiment of
women waving their underwear and they will all run off.”
Once she was back in the UK, Ridley turned to the Koran as part of her attempt
to understand her experience.
“I was absolutely blown away by what I was reading - not one dot or squiggle had
been changed in 1,400 years.
“I have joined what I consider to be the biggest and best family in the world.
When we stick together we are absolutely invincible.”
What do her Church of England parents in County Durham make of her new family?
“Initially the reaction of my family and friends was one of horror, but now they
can all see how much happier, healthier and fulfilled I am.
“And my mother is delighted I’ve stopped drinking.”
What does Ridley feel about the place of women in Islam?
“There are oppressed women in Muslim countries, but I can take you up the side
streets of Tyneside and show you oppressed women there.
“Oppression is cultural, it is not Islamic. The Koran makes it crystal clear
Page 30
that women are equal.”
And her new Muslim dress is empowering, she says.
“How liberating is it to be judged for your mind and not the size of your bust
or length of your legs.”
A single mother who has been married three times, she says Islam has freed her
from worry over her love life.
“I no longer sit and wait by the phone for a man to ring and I haven’t been
stood up for months.
“I have no man stress. For the first time since my teens I don’t have that
pressure to have a boyfriend or husband.”
But there has been a phone call from at least one male admirer - north London
preacher Abu Hamza al-Masri.
“He said, ‘Sister Yvonne, welcome to Islam, congratulations’.
“I explained I hadn’t yet taken my final vows and he said, ‘Don’t be pressured
or pushed, the whole community is there for you if you need any help, just call
one of the sisters.’
‘Straight to hellfire’
“I thought, I can’t believe it, this is the fire and brimstone cleric from
Finsbury Park mosque and he is quite sweet really.
“I was just about to hang up when he said, ‘But there is just one thing I want
you to remember. Tomorrow, if you have an accident and die, you will go
straight to hellfire’.
“I was so scared that I carried a copy of the vows in my purse until my final
conversion last June.”
And the hardest part of her new life?
“Praying five times a day. And I am still struggling to give up cigarettes.”[1]
Footnotes:
[1] Yvonne Ridley: From captive to convert. BBC News Online. 2004/09/21
(http://news.bbc.co.uk/go/pr/fr/-/2/hi/uk_news/england/3673730.stm)
Page 31

Famous Persons Who Changed Their Lives

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Famous persons who changed their lives

Dr. Jeffrey Lang is an Associate Professor of Mathematics at the University of

From Charterhouse I went on to Cambridge, where I neglected my official studies,

Acknowledged by many players as the greatest basketball player of all time,

Copyright © 2007 Laurence B. Brown; used by permission.

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