The Muslim Message
The Muslim Message
In The American Society
Dr.Majid Irsan Al_Kaylani
Lecture had been delivered to the muslim community in new jersey in 1982 at the hall of Rutgers university. It had been published in Al ummah book of Qatar,no.28,year 1991. it is published as a refute to those who accused muslim with terrorism.
The muslim in America has a message and responsibility. Four things determine the nature of this message: first, the need of the American society for Islam; second, the inevitability of the Islamic remedy; third, the duty of the Muslims in America; forth, the obstacles which the Islamic mission faces in America.
Regarding the first thing we might state that the muslim message in America is not in the field of science and technology where the American society has achieved a level which has not been preceeded by other societies. The muslim message is a social and ideological one. According to the experts of the American society, social predicament threatens this society with a total destruction. If this predicament continues, the American society may face the destiny which the roman society met before. Man in America is alienated, perplexed and scared. He is a victim of horror, lonliness and corruption. The sociologists, psychologists, clergymek, police departments and other institutions of reform release their warnings from time to time and expressed their failure. Robert P. Hay, associate professor of history in Marquette university, Milwauke, Wisconsin, wrote:
It is easier … to understand the American lament of 1981 that we are too fragmented as a people, that we lack, and consequently crave, a sense of community. It is easier to understand the America of lost souls, in which each unconnected person passionately pursues his own identity and seeks in work and professional and economic advancement some mark of distinction that will tell him who he is.
In his book, Listen America , Jerry Falwell wrote:
I have seen the grim statistics on divorce, broken homes, abortion, juvenile delinquency, promiscuity and drug addiction. I have witnessed firsthand the human wreckage and the shattered lives that statistics can never reveal in their totality. I am convinced that we need a spiritual and moral revival in americ is to survive the twentieth century.
In its issues of february and march, 1982, the New York Times Newspaper published a series of research about crime, breakup of the family, runaways, herpes and how the institutions of reform failed to treat such social diseases. The newspaper mentioned also that reform institutions which try to educate such deviated youth, turned into schools for crime. In these institutions the young teach each other how to kill, rob, use drugs and methods of sex. These institutions are puzzled what to do in this case.
Senator Birch Bayh, chairman of U.S. senate subcommittee to investigate juvenile delinquency reported:
Juvenile delinquency covers a broad area ranging from truancy to capital offenses and, right now, it presents an alarming picture that could get worse.
For example, the number of American students who died in the combat zones of our nation 's schools between 1970 and 1973 exceeded the number of American soldiers killed in combat in the first three years of the Vietnam war.
… The problem of juvenile delinquency does not call for the changing of existing social values. It calls for the examinations of which are true and meaningful values, and which through changing conditions, have become meaningless.
The crisis in the American society is in need of a certain kind of man who, originally, establishes his life for reform all over the world and nothing diverts this man away from such a message. This is the description of the Muslim, and this is his role which Allah chose the Muslims for. The Glorious Qur'an states that the Muslims were brought into existance to call for good and warn from evil an establish faith in Allah. Any Muslim group who does not carry this duty, Allah will replace with another people who are not like them. The prophet (peace be upon him) states that all creatures are the family of Allah, and the most beloved to Allah are the most beneficial to his family. The prophet also warns the Muslims that their existence is conditional with their carrying this message of reform. The time that they stop carrying such a message, he will not answer their prayers, will not support them if they ask his support, and will not give them provisions if they ask him. If the message of Islam has begun in the cave of Hira' with "Read by the Name of your Lord'"
The Muslim message and his responsibility will not stop until evil is exterminated form existence and Islam dominates the world. The glorious Qur'an does not accept the Muslim to be only good, but orders him to also be a reformer: "Your Lord destroyed not the townships while their folk were reforms "
(117 – 11).
Islam alone then can save the American society. The reasons for this are the following: first , the material contemporary societies are based on a principle whose wording is beautiful but whose content is dangerous. This principle ensures the desires under the titles of inalienable rights. All the individuals, groups, and classes are in search of their rights and demand of them. In defining their rights, people consults their unlimited wishes.
Islam establishes social life on the principle of responsibilities. This means that the Muslims should be educated to realize their responsibilities toward others. The Qur'an says: "And keep the covenant. Verily, of the covenant it will be asked "
(Isra: 34).
" Surely, we shall question those unto whom our message has been sent, and surely we shall question the messangers” (Araf::6).
This concept of responsibility based on social relations in the Muslim society on the value of “giving to. “ the result of this has been intimacy and human brotherhood. The fruits of that were stability, solidarity and social security which characterizes the Muslim societies.
The non-Muslim societies established their life on the concept of individual rights which flow from lust and desires. The main characteristic for those societies has become “taking from. “ such “desirous taking “ escalated to become material greed, competition and conflict among individuals, nations and classes. The results were crime, breaking up of social relations and international conflicts.
The second principle, in establishing social systems shows that Islam is the only religion which does not neglect material life, nor does it neglect the role of values. Some religions lowered life to a level which considered the permitted share of life as an inevitable evil. Some philosophies push man to the opposite end of misunderstanding, where they praised desires and tempted man to sink in its swamp. All of these doctrines are responsible for the dangerous destination of man from which the experts and specialists in America are complaining.
Today, many psychologists and sociologists have discovered the wrong
misunderstanding of such desire-centered concepts. Among these are heads of schools of psychology, e.g. Abraham Maslow, Erich Fromm, earnest becker and others. Let us hear from warren R. Brocci , associate professor of psychiatry and behavioral science at the university of southern California. He says :
sex was central to Freud’s thinking because the Victorian era in which he lived was characterized by extreme sexual repression. If he were alive today, I’m confident that he’d agree that most frustration now relates to the need for self-esteem, with sex being only one means to that end.”
Islam alone gives man self-esteem because Islam honored man and made him vicegerent of Allah on earth. Islam balanced between the individual’s needs and those of society in a way which does not hurt this respect and honor, while democracy connected man with his desiresand made the majority judge what is right in this field.
The American application of democracy revealed how dangerous this trend is. Prof. Robert p. Hay commented on this :
The concept of the individual lost in the mass culture of democratic times and the concept of the tyranny of the majority, one’s sense of identity, as Tocqueville saw it, is a function of one’s being rooted in history and tradition and in religion, family, and those other social institutions that have had the power to orient one to time and place.
Prof. Hay continuesin his comments to say :
The tendency in democratic times is to distrust one’s own opinions, even, eventually, not to have opinions and to blinding follow majority sentiment wherever it leads.
The third reason which introduces Islam as the only remedy for the American society, is that humanity does not stand alone. Man needs theoretical guidance and practical models. Theoretically, Islam alone deals with all dimensions of ideological, political, economic and intellectual life. Practically, the life of the prophet (PBH) offers guides in every field and every behavior. This is because the prophet was a ruler, a leader, a politician, an economist, an educator, a teacher, etc. the other prophets did not practice life in such comprehensive style. Their biographies are also unknown and have perished. Few things are known about their lives.
The fourth reason which makes Islam a sole source for the needs of the American society is Islam’s suitability for the nature of change in contemporary human life.
In spite of the union of the heavenly religions in content and ends, investigating their evolution reveals that every religion had its special characteristics according to the development of human life., and to the size of man’s society in every stage of change. When man’s society began as a family, Adam and his spouse, the message was family oriented. When society developed into tribes, the message came as a tribal one or for one village. When man’s society developed into nations, the message came as a national one and was revealed for one nation such as the message of Moses or Christ (PBT).when man’s society became ready to have its international aspect in culture, communication, transportation and relations and the globe turned into what some sociologists now call the global village, Islam came as an international message to organize international relations. It came too as a practical religion which suits life and change in living and worship, in time and place. For example, a man can pray in a masjid or in any place on earth or in the sky and same follows in every practice.
The fourth reason, while other beliefs retreat in front of the scientific age, Islam alone is being supported by scientific inventions and discoveries. Examples for this are many. For example, it was difficult for the unbelievers to imagine how the illiterate prophet used to receive revelations from the sky. The invention of the telex now offers an example for this. It was too difficult for the unbelievers to imagine how Allah would question mankind in one place and at one time, the T.V. came to offer one broadcaster who talks to the five continents at one time. It was too difficult to imagine how man’s deeds would be presented on the day of judgement, the movie came to offer the deeds of dead actors, or politicians or anything else at any time. The unbelievers were shocked to hear the prophet describing Hell as a place of intense heat and freezing cold. The invention of electricity came to produce the refrigerator and the lazer. Anatomy in medicine offered hundreds of examples. Evidences from astronomy and biology could be found in works like that of Maurice Bucaille,”The Bible, the Qur’an and science” or that of Rene Doboes and others. Comparative studies between Qur’an, Hadith and science reveal other proofs. Aren’t all these inventions and the like proofs for what the Qur’an promised: “we shall show them our evidences in the horizons and within themselves until it will be manifest unto them that it is the truth” (41: 53).
The first premises of the western understanding of the Islamic sources by those who converted to Islam show that the American and European Muslims will have a bright role in exploring the scientific miracle of the Qur’an as the Arab and the Persian minds explored the intellectual and the legislative miracles before.
Conditions of the Islamic mission in America
The Muslim in America cannot carry his message unless he takes care of the conditions of such responsibility. This statement transfers us to the third part of our subject which is the conditions of the Islamic missions in America.
The first, is complete dedication and sincerity in aims and goals. Although there are some Muslims who come to America for the sake of living, work, and study, the noble responsibility which they face should make them realize what Al-Ghazali stated in such a case: “we sought knowledge for the purpose of material living, but knowledge insisted to be for the sake of Allah.”
The same case should guide the Muslim immigration. If he migrated to the American land for worldly purposes, the noble responsibility should turn this migration for the sake of Allah. Guides in this case are among the companions of the prophet. When they marched out of Arabia to other societies, they gave Islam to other people and left for them the material world. They did not carry to medina or makkah the row materials or the products of these countries to build theatres, palaces, factories and the like of what tourists witness in Britian, France, or America which stand as a sign for robbing and colonizing nations wealth to build the mother country. The companions (may Allah be pleased with them ) never forgot their dedication to Islam, even through battles and war. All ben Ali Talib, the prophet’s cousin, dueled with a jew in khayber. They wrestled furiously. Then Iman Ali threw the jew down on the ground and unsheathed his sword to slay the jew. The jew spat in Ali’s face. Ali stopped and left the jew, sparing his life. The jew was surprised and said, “why do you do this?” Ali answered, “I was careful to kill you for the sake of Allah, but after you spat in my face I became confused. I doubted I might kill you as a revenge for my self !” the jew was deeply influenced and instantly declared his conversion to Islam.
The companions’ generation had pure aims since the beginning of their conquests. There are other later generations who migrated for commerce in East Asia
and Central Africa. When these later generations realized their responsibility, they purified their intentions and offered the people good examples of politeness, honorable behavior and high life. Such noble Islamic manners opened the hearts of people who came to Islam in collective groups.
The second condition is accordance between theory and practice. This means the Muslims in America have to live Islam and offer their Islamic life as a model for those who look for belonging, identity, and self-respect. People learn from behavior and what they see. Very few people seek guidance from books or journals. Good words need good behavior to present it highly to Allah and to people.
By Islamic life, I don’t mean individual behavior. I don’t limit this suggestion to moral and spiritual fields. By Islamic life I mean all kinds of behavior, group relations, social life, cultural and economic practices and other fields of life. This comprehensive application of the Islamic tenets is the guarantee which provides the Muslim society with its originality and solidarity. It is the pillar of the Islamic strategy because it unites the intellectual prospects and melts the individual, local, and social differences. It produces for the community a common life which turns after awhile into a common history in America. Such a history keeps the Muslims insulated against all the strong elements of melting which surround the Muslims in America.
Abdullah ben Mas’ud, the honorable companion, intended such comprehensive and collective application of life when he mentioned that the Muslims at the time of the prophet used to learn three or four verses of the Qur’an. They never learnt others until they had practiced what they had learnt before. He added then, “by this way we learned knowledge and practice together !” it should be noticed that such collective practice is different from local or sectarian practice which is limited to psychological relations only.
The third condition is to be humble and compassionate with others. The Muslims do not aggrandize themselves. They do not claim that they are the chosen people, but Allah’s mercy for others. Their society is not closed but opened for every one who looks for identity and belonging.
Al-Razi, the famous Muslim exegetist says that all mankind are Muhammad’s nation (PBH). This nation is divided into tow groups. The believers or the following group, " ummatul Ittiba ", and the unbelievers or the mission group, "ummatul Da'wah". The job of the following group, or the Muslims, is to proclaim Islam among the mission group so as they join the following group.
The Muslims originally were brought into existence to call for the good and warn from the evil. History proved that whenthe Muslims did not dedicate themselves to this duty, when they did not march for the areas or the mission groups, Allah brought those who are in need of guidance in the form of invading armies to destroy the worldly establishment which diverted the Muslims away from their original duty. By that Allah made it easy for the unbelievers to witness Islam. The (moghulinvasions were an example for that .
The fourth condition is originality and distinction . the Muslims in America should try to be distinguished and keep their originality. This requires many factors. The first is to be beware from belonging to Islam racially or sectarianly or what is known among Americans as ethnic groups. The phenomenon produced among the American Muslims local and racial masajid or local and racial unions. The Muslims should have in mind and heart that the masajid are only for Allah, and it is absolutely prohibited to raise any other name beside the name of Allah. It is not permitted to establish masajid under local, racial or color titles. There should be no masajid for the Arabs, no masajid for the Qukaz, no masajid for the sacassians, no masajid for the Americans, no masajid for the black and no masajid for the white! The Qur'an narrates: " And masajid are for Allah . so invoke not anyone with Allah " (72:18).
According to this statement the Muslims in America have to establish the universal masajid which gathers them together under one dome, one leadership, and one style of life. The Muslims should not permit the competitive masajid, " masajid Al-Thirar ", to spread and divide the Muslims into small groups which would be thrown in this state or that. The Qur'an denounces such crime :
And there are those who put up a masjid by way of mischief and infidelity, to disunite the believers and in preparation for one who warred against Allah and his Apostle afortime. They will indeed swear their intention is nothing but good, but Allah does declare they are certainly liars.
(9 : 107 )
Those who forget this guidance, Allah lowers them to the lowest level of oppression and condemns them as destroyers of the message of the masjid, although they may practice salah, fasting and proclaim that they are Muslims.
The Qur'an narrates:
And who is more unjust than he who forbids that in the masjid of Allah, Allah's name should be celebrated? Whose zeal is to ruin them. (2 :114)
The Muslims in America should not permit the establishment of racial or local unions inside the large universal Islamic union. They should not permit the establishment of a Pakistani student union, or an Arab student union, or an Egyptian union, or a Libyan union, or an Iraqi union, etc. Allah wanted the Muslims to be one nation and since the time of Abraham, he named the believers “The Muslims.”
Second, the Muslims should beware of the customs and traditions surrounding them, especially those which contradict with the spirit of Islam. These traditions have lead the American society to this horrible level. The traditions which I mean are not restricted to field of morality. It involves the organizational and administrative practices. In the case we have to distinguish between the traditions of the doctrine which the prophet prohibited Umar ben Al-Khattab to read one page of the Torah, and the “wisdom” which the prophet considered the need of the Muslim wherever he found it.
From this case we have to infer that the Muslims in America, including the student and the professional associations, have to adopt the aspects of advanced organization and administration but they should be careful from adopting those models and terms which embody class values and social segregation. As to this case the Muslims in America are divided into two groups. The first group adopts various aspects of American activities and celebrations. They use American terms such as “president”, “sectary”, “treasurer”. They concentrate on using the English language whether they need it or not. They use English as a first language in their activities and practices, even in their correspondences with the Arab world. Many of them emulate American traditions in their parties and dress.
The second group, such as some of the black Muslims, adopt modern methods in administration and planning but they melt these methods in Islamic pot of values. They use Islamic terms such as amir, iman, khalifa, masjid. They concentrate on using the Arabic language in their names, preaching, greeting. They are very careful to learn and speak Arabic properly. They use Islamic dress and endeavor to apply Sunnah and Islamic manners in their meetings and celebrations.
Both of two styles of life have their effect in composing the Muslim community and in their future. Many of the Arabic words and terms have no opposite in English at all. For example, the glorious term “Allah” does not mean “God”. The content of the word “din” is different from that “religion”. The title of “Imam” is different from that of “president” or ‘leader”. The word “zawjah” does not mean “wife” which originally means in English ‘man’s property’. The word "zawj” does not mean “husband” which means in English ‘owner’ or ‘master’. There are a lot of examples for that. What I mean here, are the terms and the titles, not the language as a whole. In the past these Arabic terms penetrated through the languages of the non-Arab Muslim nations and became a part of their languages.
The first method leads the Muslim groups to melt into the American society, while the second keeps them distinguished and offers them as a good model to others.
Obstacles of the Islamic Mission
The fourth division of the subject is the obstacles of the Islamic mission in America. These obstacles are two kinds: internal and external. I have chosen to concentrate on the internal obstacles because they present the most serious danger. What we commit and what we bear in our minds and in our selves is more dangerous and threatens us more than those of other people. The reason why such social diseases are incurable is that the Muslims always blame colonization and never investigated the colonizability in themselves as the late Malik ben Nabi pointed out.
The first obstacle which faces the Islamic mission in America is the contradictions which were carried by the Muslim immigrants from their first environments. These contradictions still color their behavior, relations and activities. We know that the Muslim activists and the Muslim groups in America did not come from one country. They did not graduate from one Islamic school. They differ in their Islamic experiences. There are still among them who practice Islamic activities as a kind of ethnic celebration in a society which is composed of ethnic groups and nationalities. The first environments from which the Muslim immigrants came are still suffering from overflowing sectarianism, party loyality, localism, and non-Islamic values which preceeded Islam in every area.
As a result of such contradictions, the Muslims in America practice a contradictive dualism in their organization and relations. Alienation and fear of loss have gathered them together in one common unity, which generated its slogan from the wide Islamic circle. At the same time, the contradictions mentioned before create inside this unity local, party-loyal, and ethnic unions which divide the Muslims in small groups and push them into conflicts and enemities for leadership, administration, methods of intellectual proclamation, and ways of worship. It also sows among them the seeds of mistrust, doubt, disagreement, conspiracy, and ethnic grouping. It hinders them from the whole unity which people overestimate seriously when they read the title of the Islamic union in the united states and Canada.
In facts these contradictions spring from two kinds of common history. The first, when the Muslims lived for hundreds of years as one united nation, with one leadership, one society, one understanding and one identity. The second, the Muslims are now living, almost since one century, as divided political local units, with several leaderships, local mentalities, and local policies. Inside every unit there are different groups, parties, sects, and tribes who practice dogmatism and launch intellectual terrorism against each other and do not tolerate any difference in opinion or comprehension.
The Muslims in America swing between these two kinds of common history. The first period of glory and unity of the past unites them in a continental union, while the second period of dividedness and backwardness in the present divides them into local or party-loyal groups who compete inside the large Islamic union for leadership, activities and administrative jobs. From this phenomenon a lot of conflicts and destruction of efforts stems.
We should also remember that the political, ideological and sectarian leaderships in the mother countries influence the relations and the current activities of the Muslims in America. Therefore it is very necessary for the Muslims in America to fathom the details of this phenomenon. They must establish special institutions of research and evaluation which work hard to help the Muslims in America to make a diagnosis for their problems and develop effective solutions. The Muslims in America must develop a clear strategy which recognizes the principle of variety and unity. The non-Muslims realize the importance of such strategy and practice it. If the width of the America continent and the variety of specializations and needs impose plurality in Islamic centers and associations, the unity of aims and the suitability of approach should impose unity in planning and execution. Plurality which stems from common divided history, present localities, party loyalties, sectarian loyalties, traditions and values which came from the pre-Islamic period should be buried and left where it stemmed from, in the far past and in the far-away places across the sea. Such plurality and negative values should be dropped from work, identity, education, and administration. The Muslims in America must realize that the imperialistic institutions which are specialized in the Muslim world have been excavating in the past traditions for local, racial, and sectarian cores of loyalty. These loyalties were absorbed through the Muslim education, administration and folklore so as to develop a contemporary common history which inculcates dividedness among the Muslims and pushes the Muslims toward more disunity until the tribe becomes the political unit in the Muslim world.
Allah offers us a lesson to deal with the past heritage when this heritage becomes a hindrance against progress. He had abolished the previous religions, by not preserving their scriptures’ authenticity, so as these religions do not become obstacles in the path of the sealed message of Islam.
The second obstacle is radicalism, impatience, improvisation, misunderstanding the change laws in Islam, and lack of strategies and tactics. Before explaining this obstacle, I have to draw the Muslim’s attention to two things: first, “Islam in America” is deeply monitored by groups who do not tolerate Islam’s mission in America and are worried that Islam may play its role in planting social justice in this continent. Second, the Islamic mission all over the world must develop a “strategy” which helps to embody “the ideology” which the first generation of scholars (du’a) strived hard to achieve since the sixties of this century.
There is a third obstacle from which the Muslim mission in America suffers. It is that the youth are sincere, but have a lack of experience. The adults have thee experience but need more sincerity. Many times ardency and lack of experience pushes the youth among the students to disturb the activities because of their emotional reaction to what happens in the mother countries of defeats, debacles, violations and frustrations.
The result of such ardency is conflict among the youth and their leadership. The Muslims in America must be wise and patient. They should not give the chance to destruct and abort their efforts.
The fourth obstacle is lack of understanding the nature of the American society and lack of specific strategy to proclaim Islam in this society. The Muslim mission in America needs to develop a clear and specific strategy to deal with the American problems according to the basic American requirements and according to historical and social life in America. The absence of such strategy weakens the American positively toward Islam and the Muslim world. It also causes the American psychology to remain the victim of distortions and misconceptions about Islam. The majority of Islamic works and translations which have been published about Islam, except those of the Qur’an, Hadith and worship do not suit the American mentality or interact with the problems of the American society and are completely ignorant of the historical and social roots of these problems. The content of many of these Islamic translations originally were chosen to treat the problems of the Muslim world. Such translations do not attract the Americans and might cause negative responses against Islam. An example of this is some of the works of Abu al-A’ala Mawdoodi, Abu al-Hassan Nadawi and the late Sayyed Qutb. Their works were originally written to treat the problems of the Muslim world, not those of the American society. Both of the two societies exist in a historical period different from the other. The Muslim societies suffer from backwardness, weakness, and laziness.
The Muslims need to stir their spirit of strife, power, and production. The American society is living in a period of material greed and the threat of destructive exposion of power. The American need is to soften such dangers, to develop social and human bonds and to develop the spirit of peace and security. To begin with translations which provoke the spirit of “jihad” and call for it in the American society, to concentrate on the negative aspect of western life, to insult the western civilization, tc call for revenge from the west. All of these translations prove the rumors about the so-called “militant Islam” in this discussion of the book “What the World Lost Because of the Muslim Decline” by Abu al-Hassan Nadawi and the books of Sayyed Qutb (may Allah mercify him). Von Grunbaum used these works to prove that the Islamic writings call for new Islamic Nazism which intends to demolish the west and its civilization and threatens international peace. Other journalist such as John Laffette in his work “Dagger of Islam”, Jansen in his book “Millitant Islam” did the same. Others did and are still doing the same in journals, magazines, newspapers, radios and T.V.
Therefore, it is very necessary to initiate research which clarifies how Islam grants peace for individual, social, and human relations, research which reveals the miracle of Islam in the age of science, research which provides individuals and groups in America with spiritual peace, social security, and intellectual identity. It is necessary to conduct Islamic research which helps the American to fathom the historical, philosophical, and social roots of the problems he suffers from. Such research should follow a scientific way which suits the mentality of the American. It should offer the Islamic solution in an international framework which is sensitive to the problems of place and time. In the past, Imam Malik, the famous Muslim scholar, perceived such differences in time and place when he refused to impose his understanding of Islam in all of the Muslim countries. He advised the Abbaside Khalifa, Al-Mansoor, to let every Muslim country develop their own suitable interpretations.
I have chosen not to deal with the external impediments for two reasons: first, these impediments need special studies and research. Second, these impediments are a product of a long history of misunderstanding of Islam that began with the age of the crusaders or as a result of the wrong behavior of certain groups who belong to the contemporary Muslim world, or as a result of the political relations of current world affairs. The Muslim can stop the effect of such impediments or weaken them when he proceeds with his aim wisely, when he dedicates himself faithfully and when the American witnesses Islam rescuing him and his society from the threatening crisis.
This is a brief summary of the Muslim message in America including its aims and requirements. The great prize which Allah prepared for the reformers, the noble aims and message, and the need of the American to be rescued, all of these may push the Muslims to be higher than every impediment so as no evil could exist and Islam dominates the world. Our last prayer is a praise for Allah the Lord of the worlds.
References
(1) Robert p. Hay. “Alex de Tocqueville and his America: 150 years later” , USA Today, Nov . 1980, pp.62-65 .
(2) Jerry Falwell . Listen America , New York : Bantom Books, Inc .
1981.
(3) New York Times. March, no. 4, 5. 1982.
(4) Robin Lioyd . For Money Or Love , pp.ix-xi .
(5) USA Today . Dec. 1981, p.10 .
(6) Robert p. Hay .op cit . pp.62-65 .
(7) Bernard Lewiss, “Loyalities to community, Nation and state”, Middle East Perspectives : The Next Twenty Years , edited ‘ by G.S.Wise and C. Issawi , (1981) , pp.13-35 .