However, the point of the foregoing discussion is not meant to be a critical exegesis of certain Christian beliefs as much as it is an attempt to point toward the fact that all of us stand in the middle of the vastness of mysterious being and try, as best we can, to make sense out of what we encounter. Everything was haram to them. He has published opinion pieces in The Weekly Standard and Commentary, is a regular on the Web site , and has been making the rounds on the Conservative talk-show circuit. Gartenstein-Ross briefly discusses the part of Houston Smith's book The World Religions that examines Islam. I complied more and more with external manifestations of the faith growing a beard, eating only with my right hand, rolling my pants legs up above my ankles, refusing to pet a dog or shake hands with women that were themselves not radical, but coupled with the prevalent teachings inside Al Haramain pushed me in a radical direction.
If they saw a man and a woman holding each other, that's haram. In the year following graduation, Gartenstein-Ross went to work for the Al Haramain Islamic Foundation, a charity dedicated to fostering Wahhabism, Saudi Arabia's austere form of Islam-a theological inspiration for many terrorist groups, including al-Qaeda. When the faith seemed to answer my spiritual questions, it was because those were the answers I had been looking for. Gartenstein-Ross claims in the quote given earlier, that the Old and New Testaments are earlier Holy books inspired by God, this may be a very problematic, if not overly-simplistic, way of looking at such matters. Registering is simple and can be done while posting this comment itself. There are those, however, who would try to argue that by merely raising questions concerning the reliability or accuracy of certain textual sources — as Bart Ehrman does in his book Misquoting Jesus -- one is something of an apostate and, therefore, one is not deserving of the moniker: 'Christian' … and similar absurdities take place within both the Muslim and Jewish communities.
In fact, I think the answer is both sufficiently non-obvious and also sufficiently important that I may devote my next book to exploring it. My parents were New Age hippie Jews with syncretistic beliefs: when I was growing up, artwork of Jesus graced our living room and a small statue of Buddha stood in the backyard. He is the author of and is the co-editor with David Horowitz of. For instance, maybe, Jesus peace be upon him is neither a liar, nor a lunatic, nor the Lord, but, instead, individuals — such as Lewis -- have interpreted the New Testament in accordance with the requirements of their own i. Raised in liberal Ashland, Oregon, by parents who were Jewish by birth but dismissive of strict dogma, Daveed Gartenstein-Ross converted to Islam in college-a process that began with a desire to connect with both a religious community and a spiritual practice, and eventually led him to sympathize with the most extreme interpretations of the faith with the most radical political implications. By the time I was a junior in college, I had a couple of brushes with death that made my spiritual questions particularly intense. Rather than attempt to prescribe at this point the best way to help Muslims fight fanaticism within their religion, I'll address the first part of your question: how do we fight the terror war in an ideological sense? Gartenstein-Ross: This is a critical question, one where I don't think the answer is obvious.
Indeed, there are many so-called religious leaders of all manner of theological persuasions who would have everyone believe that the truth comes directly from God's lips to their ears. A radical message was reflected in the literature that we distributed, and was amplified by the visiting scholars who would give sermons and teach classes. After working for a time as a commercial litigator, Gartenstein-Ross is now self-employed and working full-time as a counterterrorism consultant. One Sunday, he woke and decided to attend church. Gartenstein-Ross now writes opinion pieces about trends within the American Muslim community, as well as law-enforcement techniques, and international developments concerning radical Islam and terror. On page 25 of My Year Inside Radical Islam, Mr. Paul cannot necessarily be considered to be coextensive with the teachings of the revelation given to Jesus peace be upon him.
About six or seven months ago I read the book My Year Inside Radical Islam by Daveed Gartenstein-Ross. All that has been said in conjunction with the foregoing comments concerning St. But a far more difficult question -- given the fact that Gartenstein-Ross' ideas about radical Islam and terrorism are being taken quite seriously by major publications -- is: What implications does the young man's spiritual odyssey have beyond his own life story? Nonetheless, during various situations and circumstances, I have come in contact with such individuals along the path of my own spiritual journey, and I am familiar, to some extent, with the mind and heart-set of those people. Interesting books, and news items about books and periodicals, particularly with respect to political and social issues. It is a person's personal relationship with God or a person's personal relationship with the reality which makes everything possible that matters not the theology. Nonetheless, Ehrman's aforementioned book takes the reader through a litany of hermeneutical problems concerning the reliability of, and inconsistencies among, the texts given expression through, among other things, the first four books of the New Testament. Gartenstein-Ross addressed the Middle East Forum on his memoir, My Year inside Radical Islam, on March 5, 2007.
Apparently, ignorance, arrogance, and presumption know no community boundaries. Indeed, I do not believe such is the intent of Ehrman's book for, as indicated above, he remains, in his own way, a believer in, and follower of, Jesus peace be upon him. His surprising journey began after a friendship with a moderate Muslim led Gartenstein-Ross to convert. According to Gartenstein-Ross, Seda is now a fugitive living in Iran. The story of how a good faith can be distorted and a decent soul can be seduced away from his principles, My Year Inside Radical Islam provides a rare glimpse into the personal interface between religion and politics. As the people charged with making decisions come to better understand this ideology, they will be able to adopt more informed policies.
Some of my early debates with Christian friends triggered spiritual questions for me. I began that summer studying the Qur'an, the ahadith Muhammad's recorded sayings and doings , and trying to revisit whether the moderate version of the faith that I once knew was indeed viable. If they saw a girl walking down the street in a short skirt, that's haram. Although, from time to time, a little more is said in the book about his relationship with his parents, most of My Year Inside Radical Islam provides an account of how he came into contact with Islam, followed by a detailed description of how he became involved with a group of fundamentalist Muslims, and, then, an account of how and why he left Islam and made a decision to become Christian. Gartenstein-Ross's rise in the field has been aided by a very unusual background: born into a Jewish family, Daveed converted to Islam while in college, and his first job after college was with the Al Haramain Islamic Foundation, an international Wahhabi charity that proved to be an al-Qaeda financier. Publication: New York: Tarcher-Penguin, 2007.
Rather, his words were distorted over time. God did not inspire Muhammad peace be upon him to write the Qur'an. And, ironically, it was also this same kind of dogmatic intransigence on the part of the Muslim community with which he was involved that helped move him along a path away from that community and toward Christianity. I have met similar people in the Jewish community. Gartenstein-Ross first encountered a Muslim and Islam while attending Wake Forest University in North Carolina.