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Friday, February 29, 2008

Cartoons, new film targets Muslims

Many Muslims are asking whether some Europeans actually enjoy angering the Islamic world. As Danish newspapers republish inflammatory cartoons that portray the Prophet Muhammad wearing a bomb as a turban and a Dutch member of parliament calls for the Koran to be banned, Muslims wonder about the so-called tradition of European tolerance.
The day after Danish police arrested three Muslims of North African decent for allegedly planning to murder the Jyllands-Posten cartoonist, who drew the offending cartoons, newspapers across the country republished those cartoons. They said freedom of the press was under threat and the cartoons have come to symbolize that freedom.
Dozens of other international publications followed the Danish press and published the cartoons. The Egyptian government and other nations in the Muslim world responded by banning publications that printed the caricatures of the Prophet.
A vast majority of Egyptians, who see the Danish cartoons as yet another attack on their religion and beliefs, welcomed the decision in Cairo. Muhammad Shennawy, a graphic designer, told the Middle East Times that restraint and understanding was needed in art.
"While they might have a right to publish the cartoons what they are doing is wrong, because they know how offensive it can be to Muslims," Shennawy said. "Personally, I believe that freedom of speech is good and needs to be upheld, but as an artist there is no reason to make something that will offend an entire people, especially now that they know exactly what kind of reaction they will get."
Ironically, Jyllands-Posten refused to publish cartoons depicting Jesus Christ a few years ago saying they did not want to offend their readers.
A leading English publication in Yemen suggested how Muslims could react to the cartoons. It said that non-Muslims fall outside Islamic jurisprudence, meaning that official complaints to the governments of the nations' newspapers were the only appropriate route.
"Islamic Sharia explains what to do when such insults occur. In this particular situation, where the offense comes from a non-Muslim, the measure stipulated in Sharia law is to ignore and let go," a Yemeni Times editorial argued.
Cartoons aside, a film from Dutch Member of Parliament Geers Wilder is brewing even more controversy in the Islamic world within weeks of its scheduled launch on television. The far-right politician critical of Islam plans to show his film, "Fitna" (Ordeal) in March.
In the film, Wilders accuses the Koran of inciting murder and argues that the Muslim holy book is "a horrible and fascist book" that encourages people to commit "awful acts."
"I hope that it will open people's eyes to the fact that the Koran should be banned like 'Mein Kampf," Wilders said in a November interview. The film is scheduled to air in March.
In an already tense atmosphere the Dutch government is remaining silent on the issue.
When asked to comment, the Dutch Embassy in Cairo referred journalists to the national press department at The Hague. The Hague refused to comment on the film, saying that Prime Minister Jan Peter Balkenende, in a statement given during his weekly press conference with reporters on January 18, would suffice.
In the press conference, the prime minister deflected much of the issue, saying that what was in the film was "unknown" and that "there is no way of making an informed judgment about the work."
It has become apparent that concerns exist, both here and abroad, that the film could be offensive, potentially inviting heated reactions that could affect public order, public safety and security, and the economy," Balkenende continued.
"As you are aware, the government is preparing for the possible repercussions that the broadcast of the film could have, internationally as well as domestically. In this way we are shouldering our responsibility, just as we would in other circumstances."
The Egyptian Foreign Ministry has responded with a statement that condemns the actions of Wilders, and has called for increasing efforts for tolerance in Europe in the face of the ongoing Danish cartoons dispute.
"It is regrettable that European lawmakers and politicians use gratuitous methods to gain electoral votes by attacking the sacred values and religions of others," ministry spokesman Hossam Zaki said.
Zaki added, in reference to Wilders, that politicians like him "focus their hatred on Islam" and are planning to show films undermining Islamic symbols and notions. He said that these actions, "feed hatred against Muslims and encourage extremism and confrontation instead of opting for dialogue based on mutual respect."
Sarah, an American Christian living in Egypt, put it this way: "It is obvious he [Wilders] has never read the Koran." --(ME Times)

Wednesday, February 27, 2008

Sudan bans imports of Danish goods


Sudan has banned imports of Danish goods in retaliation for the reprinting of a cartoon that satirised Islam's Prophet Muhammad, the state-run news agency said.

The move came as the country was braced for a large anti-Danish protest in the capital Khartoum on Wednesday that appeared to have tacit government approval.

Sudanese President Omar al-Bashir announced earlier this week a plan to ban Danish imports, snub the country's officials and expel its organisations in response to the cartoon reprinted this month by 17 Danish newspapers showing Prophet Muhammad wearing a bomb-shaped turban.

"The Customs and Duty Authorities have promptly executed the ban on the import of Danish commodities," police customs chief, General Salah Ahmed al-Sheikh, was quoted as saying by the official SUNA news agency.

Al-Sheikh said the ban was effective immediately and warned Sudanese importers "to avoid trying to circumvent it".

Loudspeakers on Khartoum's main mosques blared after Tuesday midday prayers with calls saying "all people should come to the one-million march in defence of the Prophet". Sudanese officials did not specify whether the other measures threatened by al-Bashir would be enforced.

Danish diplomats in Khartoum said they were not notified of a trade boycott. "I don't have any formal confirmation of this," Denmark's Charge d'Affaires in Khartoum, Karin Soerensen, said. She also said she "can't confirm" al-Bashir's threats to expel Danish organisations because Sudanese authorities have not contacted Copenhagen about that either. --(TPA)

Sunday, February 24, 2008

Derawar Fort Mosque, Bahawalpur, Punjab - Pakistan


Derawar Fort Mosque
Bahawalpur, Punjab
Pakistan

Sultan Omar Ali Saiffudin Mosque - Brunei

Sultan Omar Ali Saiffudin Mosque
Brunei


Religious scholar calls on Muslims to boycott Danish products

CAIRO: One of the world's most prominent Sunni religious scholars called on Muslims to boycott Danish products in response to the decision by several newspapers in Denmark to reprint a controversial cartoon of the Prophet Muhammad. The cartoon was one of 12 caricatures that sparked protests across the Islamic world when they were first published in 2006 and led many Muslims to avoid Danish goods. Sheik Youssef e-Qaradawi, a hardline Egyptian cleric based in Qatar, urged Muslims on Friday to repeat their boycott, warning them that the world would view them as weak if they didn't react strongly. "Regrettably, Muslims start potently with these issues, then they relax gradually as the strong (supporters) get weaker and the enthusiastic (supporters) get lazy," said el-Qaradawi during a press conference aired by Al-Jazeera television. "Our duty is to go on (with the boycott)," said e-Qaradawi. Danish exports to Muslim countries fell by more than 11 per cent in 2006 during the boycott, according to Denmark's national statistics agency. The boycott was accompanied by angry protests with mobs burning the Danish flag and attacking the country's diplomatic missions in Syria, Iran and Lebanon.

Friday, February 22, 2008

Malaysian Groups Want Islam Bolstered


KUALA LUMPUR, Malaysia (AP) — Some 100 Islamic groups in Malaysia called Wednesday for wider powers for Shariah courts and stricter enforcement of religious and moral doctrines ahead of general elections next month.
In a list of election demands, the groups said the government should declare Malaysia an Islamic-majority nation and reject any attempt to make it a secular state.
The demands were made by the Defenders of Islam, a loose coalition of about 100 mostly conservative Islamic organizations representing students, professionals and others.
Yusri Mohamad, president of the Muslim Youth Movement of Malaysia, which leads the coalition, said recent racial and religious tensions stemmed from efforts by certain groups to challenge Islam's role in the multiracial country.
"We want to remind all Malaysians to preserve and maintain the status quo. The formula may not be perfect but it has worked reasonably well. It is acceptable and sustainable," he said.
The ruling National Front coalition, which has governed Malaysia since 1957, is led by the United Malays National Organization, which draws support from Malay Muslims and espouses a generally moderate form of Islam.
About 60 percent of Malaysia's 27 million people are ethnic Malay Muslims. The rest are Christians, Buddhists and Hindus from the Chinese and Indian communities.
The Islamic groups' demands follow a campaign by Malaysian churches urging Christians to choose candidates in the March 8 polls who champion religious freedom.
There are growing concerns among religious minorities that their rights are being eroded by a rise in Islamic fervor, which many blame on overzealous Muslim bureaucrats in Prime Minister Abdullah Ahmad Badawi's government.
The fears have been fueled by a recent government ban on the word "Allah" in Malay-language Christian literature, the demolition of Hindu temples, and court judgments favoring Muslims in disputes with non-Muslims.
Yusri said the Islamic demands, which will be distributed to all candidates and political parties, were aimed at highlighting Muslim needs, not countering the Christian campaign.
The groups' statement called for asserting "the significant role of Islam in the state."
It also called for the power of Islamic Shariah courts to be strengthened and new laws to block the propagation of other religions among Muslims, especially in states with large minority populations.
The groups sought more Islamic studies in schools, increased scholarships for Muslims and the implementation of Islamic practices, such as prayers during school assemblies. They also said television stations should ban Western entertainment programs such as reality shows and promote Islamic programming.

Hizbut Tahrir protests blasphemy against Prophet Muhammad in Europe

Bandung, West Java (ANTARA News) - Around 300 members of Hizbut Tahrir staged a rally here on Thursday to protest European media behavior blaspheming the Prophet Muhammad. The publication of cartoons on the Prophet Muhammad in European newspapers could not be separated from the `war on terror` being waged by the US, Europe and their allies, the Muslim organization said in a statement.The rally was a reaction to the publication of cartoons blaspheming the Prophet Muhammad by the Jyllands-Posten newspaper in Denmark, and other media in Sweden, the Netherlands and Spain as well as several other European countries."The publication of the cartoons is a deliberate act, and therefore we demand the death sentence for the perpetrators," the rally`s coordinator, Lutfi Afandi, said.Publication of the blasphemous cartoons in European countries represented a destructive human rights doctrine, he said."We strongly condemn the blasphemy," he said.Hizbut Tahrir urged the Indonesian government to take a stern stance on the blasphemy against the Prophet Muhammad happening repeatedly in Europe. Seventeen Danish newspapers reprinted on February 13 a drawing of a man described as the Prophet Muhammad with a ticking bomb in his turban. Meanwhile, IINA (International Islamic News Agency) reported from Doha that renowned Islamic scholar Yusuf Qaradhawi has called on Muslims worldwide to react calmly and rationally to the reprinting of a Danish cartoon ridiculing the Prophet Muhammad ."This is an insult to Muslims and an attempt to provoke them," Qaradhawi, president of the International Union for Muslim Scholars, told Al Jazeera news channel. He also renewed the call to boycott Danish products as a demonstration of anger at the reprinting of the lampooning cartoon. The Egyptian government has summoned the ambassador of Denmark in Cairo to protest the reprinting of cartoons lampooning the Prophet Muhammad in Danish newspapers.Under a decree issued by Egyptian Information Minister Anas Al Fiqi, Germany`s Frankfurter Allgemeine Zeitung and Die Welt, Britain`s Observer and the US Wall Street Journal will not be sold, the MENA news agency said. In Yemen, economic sources expected that Danish products exported to Yemen would incur unexpected losses of over one billion riyals in the coming days. Yemeni people have begun a boycott campaign against Danish goods.

Wednesday, February 20, 2008

Republished Danish cartoon of prophet Muhammad ignites tensions

Muslims have protested Danish and Dutch actions they see as insulting to Islam.

By Julien Spencer

More than two years after the publication of cartoons in European newspapers depicting the prophet Muhammad unleashed a heated debate and a fury of rage among Muslims that left more than 50 people dead, the controversy has been reignited with the republication of one of the cartoons in Danish and Dutch newspapers, stirring talk of everything from boycotts to severing of diplomatic ties.

The BBC reports Danish newspapers have reprinted one of several caricatures, originally published in 2005, that sparked violent protests across the Muslim world the following year. The cartoon was arguably the most controversial, as it depicted the prophet with a bomb in his turban. Muslims consider depictions of the prophet Muhammad offensive.

They say they wanted to show their commitment to freedom of speech after an alleged plot to kill one of the cartoonists behind the drawings....

The cartoons were originally published by Jyllands-Posten in September 2005.

Danish embassies were attacked around the world and dozens died in riots that followed.

On Feb. 12, the Guardian reported, three men were arrested in Denmark for allegedly plotting to kill Kurt Westergaard, the cartoonist who drew the original caricature satirizing Muhammad.

Police officials said they made the arrests to "prevent a terror-related murder" after a long period of surveillance, but did not say which cartoonist had been targeted.

The case shows that, unfortunately, there are in Denmark groups of extremists that do not accept and respect the basic principles on which the Danish democracy has been built," said the prime minister, Anders Fogh Rasmussen.

Following the arrests, the left-leaning Danish broadsheet Politiken reprinted the cartoons, calling the murder plot an attack on Denmark's democracy. In an editorial, the newspaper wrote that:

Regardless of whether Jyllands-Posten [the first newspaper to publish the cartoons in 2005] at the time used freedom of speech unwisely and with damaging consequences, the paper deserves unconditional solidarity when it is threatened with terror.

The republication of the cartoons has drawn condemnation among Muslims. Arab News reported from Jeddah, Saudi Arabia, that the secretary-general of the Organization of the Islamic Conference (OIC) had expressed regret about the new move.

Professor Ekmeleddin Ihsanoglu urged Muslims to use legal and peaceful means to protest the outrage. He said that he wished the Danish media would have chosen another subject as a test case to reassert the freedom of speech instead of supporting a blatant act of incitement to hatred in a most unfortunate and senseless manner, noting that the newspapers were aware that this act would offend not only Danish Muslims but the world's other 1.3 billion Muslims who have nothing to do with the alleged three-man terror plot.

In Iran, which has also attempted to prevent the screening of a controversial film – it would air views about the Koran held by a Dutch right-wing populist lawmaker – the cartoons sparked immediate backlash from parliamentarians, reported the Tehran Times:

In a letter to President Mahmoud Ahmadinejad, some 215 MPs in Iran's 290-seat assembly said Iran should review trade and political links with Denmark and the Netherlands to respond to "an anti-Islamic and Islamophobic current" in the two countries.

We, representatives of the honorable Iranian nation, condemn this devil measure. We ask the president ... to seriously review Iran's political and trade ties with these countries," the lawmakers wrote in the letter, state radio said.

The Danish government, however, has refused to condemn the republication of the cartoons and, in an act praised by Israel's Ynet News, the government canceled an official delegation that was due to travel to Iran:

A group of Danish lawmakers has cancelled a trip to Iran because Tehran demanded they condemn the reprinting of Prophet Muhammad cartoons in newspapers, a spokeswoman said Saturday.

Ten members of the parliament's Foreign Policy Committee, including Denmark's former foreign minister Mogens Lykketoft, were scheduled to visit Iran between Feb. 18 and Feb. 21.

Mette Vestergaard, a committee official, confirmed the cancellation. "The Iranian ambassador asked the Foreign Policy Committee to condemn the drawings. They can't and they won't," she said without giving more details."

The American Muslim has mentioned some of the other immediate consequences of the republication of the cartoon:

Once again we are seeing protests in Pakistan, young people rioting in Denmark's immigrant areas which has now gone on for seven nights, calls for a total boycott of Denmark by Kuwaiti MP's and by an Arab consumer group, and diplomatic difficulties.

The reaction bears strong resemblance to the outcry that followed the original publication of the cartoons in 2005, as reported The Christian Science Monitor at the time:

The bomb threat comes in the aftermath of the September 2005 publication of the 12 cartoons, some of which seemed to equate Muhammad with terrorism. Since publication, Jyllands-Posten and Denmark have become the focus of the ire of the Muslim world. Demonstrators in Gaza have burned Danish flags, Saudi Arabia and Libya have withdrawn their ambassadors to Denmark, and Danish goods are being boycotted across the Middle East.

This time, however, a new virtual debate has also been spawned by the controversy. In Denmark, the battle of Facebook sites (registration required) defending the pros and cons of the cartoons has already begun:

"Now young Danish student Anders Boetter says he has decided to start a Facebook site called Sorry Muhammad to apologise to Muslims on behalf of ordinary Danes and also give them a voice in the controversy over the row.

Anders says that in the last two years since the first printing of the cartoons, the media has built up a debate which is very black-and-white.

"Either you were for the Muhammad drawings or you were against it, but I believe there are many Danes who do not feel that way - they're somewhere in between and I am one of them," he explains."

[Editor: Look, how stupid these Danish & Dutch newspapers are, mindless bigots who never learn from the past. They are ruining their countries' economy and everything else....]

Tuesday, February 19, 2008

Udana Central Mosque - Turkey

Udana Central Mosque
Udana
Turkey


Analysis: Nationalism vs Islam?

By Basheer Nafi
Al Jazeera English

Understanding the relationship between Islam and Arab nationalism has always been problematic.
The separation between Islamists and Arab nationalists, and the period of their political conflict, is a relatively recent development in Arab history.
In the early 1950s, a series of military coups brought young Arab nationalist officers to power in many Arab countries, including Egypt, Syria, Iraq, Yemen and Algeria.
It was during this period that Arab nationalism, expressed in exclusive, radical and even socialist discourse, became the official ideology of the Arab states.
But the military background of the ruling forces, their fragile base of legitimacy, and the sweeping programmes of modernisation and centralisation they pursued, turned the Arab nationalist entity into an authoritarian state.
One of the major results of this development was the eruption of a series of confrontations between the Arab nationalist regimes and the Islamic political forces, in which questions of power, identity and legitimacy were intertwined.

Rise of Islamism

One of the first confrontations came in 1954, when Egypt embarked on a desperate drive to destroy its Islamic opponents.
Thousands of Muslim activists were jailed, often without trial, and subjected to East German methods of torture and psychological destruction, while eminent ulama - Muslim intellectuals - were executed or forced to live in permanent exile.

Supported by scores of nationalist intellectuals and brandishing a utopian project of socialist development enveloped in anti-imperialist rhetoric, the Arab state accused its Islamic opponents of being reactionary, employing religion for political purposes and serving the interests of foreign powers.
The Islamists, in turn, depicted Egypt's radical regime and its supporters in a monochromatic picture of a deliberate war against Islam and the Islamic identity of the Arab peoples.
Both views were essentially self-serving, non-historical and fell captive to the contingencies of political conflict, but memory is often made as much of the legend as of the real.

For a long period of time, The Arab Awakening of George Antonius (1938) represented the dominant paradigm in understanding the formative stages of Arab nationalism, not only in academic circles but also within the ranks of Arab nationalists.
Followed by Albert Hourani's Arabic Thought in the Liberal Age (1962) and Hisham Sharabi's The Arab Intellectuals and the West (1970), Antonius underlined the secular nature of Arab nationalism, while giving little consideration to the role played by the Muslim intellectuals in shaping the early Arabist vision.
Later works have, however, shattered the dominance of the "secular version" and illustrated the close relationship between the rise of the Arab-Islamic reform movement and the emergence of Arab nationalism in the early decades of the twentieth century.

Asserting Arab identity

In many respects, Arab nationalism (or Arabism as it was then called) was the political expression of the reformist discourse of Rashid Rida, Abd al-Rahman al-Kawakbi, Tahir al-Jaza’iri, Abd al-Hamid al-Zahrawi, and their students.
For the Arab-Islamic reformists, Arabism was meant to reassert the Arab identity, seen by increasing numbers of the Arabs as the answer to the Ottoman failure to defend Islam and protect the Arab and Muslim lands.
In this sense, Arabism was not only defined in Islamic terms, but was also envisioned as inseparable from the Islamic revival. During the inter-war period, although students of the Arab-Islamic reform movement continued to play a major role in the Arab anti-imperialist struggle, the gradual transformation of the social and intellectual making of the Arab elites contributed to the evolvement of an exclusive, ethnically based Arabist narrative.
In the face of the Arabs’ failure to establish their united and independent state after World War I, young Arab nationalists, like Darwish al-Miqdadi, Zaki al-Arsuzi, Edmond Rabat and Qunstantin Zurayq, graduates of the American University of Beirut and French and British universities, sought to re-emphasise the project of Arab unity by employing the power of an imagined ethnic essence.
The French bombardment of Damascus in the mid 1920s, the British disregard of the Arab opposition to the Jewish immigration into Palestine, and the brutal crushing of the Palestinian revolt of 1936-39, as well as the imperialist divisive policies in Morocco, all contributed to intensifying the Arab feeling of defeat, and thus to the radicalisation of the Arab nationalist discourse.

Laying the foundation

In the face of what appeared as the destruction of the Arab nation and precluding its revival at the hands of the colonial administrations, the Arab intellectuals of the 1930s and 1940s responded by laying the foundations of an exclusive Arab nationalist ideology. The inclusive outlook of the early generation of Arabists, which allowed Arabised Kurds, such as Muhammad Kurd Ali and Khayr al-Din al-Zirikli, to carry the banners of the Arab movement, was replaced with defined linguistic, ethnic and geographical borders.
And while Islam had been the ultimate goal of the Arab-Islamic reformists, Islam was now conceived by Sati' al-Husari and Zaki al-Arsuzi, and many others of their generation, as a mere validating element of Arab nationalism. But since the top priority for all shades of the Arab political forces during the inter-war period was national liberation and independence, it was not until the early 1950s that the divisive political climate would develop.
Even the Islamic vision of the Young Muslim Men Society and the Muslim Brotherhood was coloured with a strong belief in Arab unity and Arab identity. With the rise of the Baath Party, the Arab Nationalist Movement (Harakat al-Qawmiyyin al-'Arab), and the Arab-nationalist military officers, the divorce between the Arab nationalists and Arab Islamists reached a critical stage.

Inter-Arab conflict

Years of inter-Arab conflicts re-enforced the political division and laid heavy layers of amnesia over the formative period of Arabism and its inextricable association with the Arab-Islamic reform movement.
Both the Arab Islamists and Arab nationalists moved to legitimise their existence by rewriting their own history in isolation from the history of others, or even by de-legitimising the other. The defeat in the June 1967 war was a turning point in the Arab political and cultural configuration.
The defeat was not only seen as the ultimate failure of the Arab state, but also signalled the beginning of the end for the alliance between the Arab nationalist intellectuals and the ruling clique.
For the great majority of Arab intellectuals, disengagement from the state looked as the only way for survival.
While the nationalist intellectual joined the opposition camp of Arab politics, the state entered a post-nationalist age, in which crude ideological control and authoritarian policies were replaced with a limited political and economic openness, anti-imperialism turned into various degrees of association with the western powers, and Arab-Israeli conflict into Arab-Israeli negotiations and peace treaties.
If it had ever been, Arab nationalism was no longer in power, and as the Arab intellectual moved away from the state, his discourse grew more and more to resemble that of his Islamist counterpart.

Convergence

Links between Islamism and Arabism have always had a history of difficultyThe holding of the first Arab Nationalist-Islamist Conference in 1994 was partly the result of this key shift in the position of the Arab nationalist intellectual vis-à-vis the state.
It was also born out of a growing realisation on the part of a great section of the Arab Islamists that the optimism of the late 1970s and 1980s was largely premature.
Throughout the Arab world, the spectacular rise of Islamic political forces was adding a new dimension to the Arab political and intellectual divisions; yet, the 1979 victory of the Islamic revolution in Iran proved hard to repeat.
Equally important was the fact that although the Islamists had the masses on their side, they lacked influence among the Arab elite circles, and were largely unable on their own to break the political impasse impeding the process of democratic transformation in most Arab countries.
An Islamic-nationalist convergence could bolster the legitimacy of the Islamic project and broaden its base of representation. Both sides were also aware of the formidable challenges facing Arab societies as a consequence of the Middle East peace process, the increasing integration of the Arab markets in the world economy, and the rising tension in Arab-Western relations.
The Arab nationalist-Islamist convergence, however, is not the end of history. Although the bitter legacy of the years of inner conflict has almost totally been avoided, one might say that a deep but an unacknowledged sense of suspicion is still lingering on the horizon of Arab political and intellectual life.

New chapter

Equally significant is the absence of any serious attempt to (re-)define the relation between Islam and Arab nationalism, or to formulate a theoretical framework for a common agenda, especially in regard to the state in question, democracy and the place of religion in Arab society and politics. Yet, the meeting of the Arab nationalists and Arab Islamists has opened a new chapter in modern Arab history.
In many respects, Islamism and Arab nationalism have been, and still are, the most powerful movements in Arab political and cultural life.
It is true that neither holds power in any of the Arab countries, but their influence in society and within civil organisations is beyond doubt.
For the increasing diversification of Arab cultural systems during the past few decades, nationalism and Islamism can no longer claim to possess an exclusive hold over the Arabs' imagination.
All this, however, should in no way diminish the importance and meaning of their convergence for the future course of Arab politics and culture.
For more than half a century, the Arabs have lacked a solid, durable level of consensus, a middle ground, around which the political process normally revolves and in which political stability is anchored.
Although not yet very clear, the Islamist-nationalist convergence has a great potential to develop such a consensus.

Basheer Nafi is an academic and historian. His latest publications include: Islamic Thought in the Twentieth Century (in association with Saeed Taji-Farouki), and Iraq: Contexts of Unity and Disintegration.

Monday, February 18, 2008

Egyptian Islamic scholar Al-Qaradawi advocates limiting term of ruler

Sheikh Yusuf Qaradawi

Doha Al-Jazeera Satellite Channel Television in Arabic at 1905 gmt on 3 February carries a new episode of its weekly talk show "Life and Religion," moderated by Uthman Uthman in the Doha studios. The programme hosts Dr Yusuf al-Qaradawi, president of the International Association of Muslim Scholars. The topic of this episode is "Islam and the roots of despotism."

Uthman begins by asking Al-Qaradawi the following question: "The Islamic political fiqh [jurisprudence] was very strict on the issue of revolting against the ruler so that the ruler's term in power will not seem as if it is eternal and a divine decree, why?"

Al-Qaradawi says that "all the rules and laws of Islam contain all that is in favour of people in this life and the hereafter." He adds: "The Islamic shari'ah serves the interests of mankind in their life and religion." He says: "Among these are the political interests. What God decreed in the political field in terms of laws is aimed at establishing the truth and justice, safeguarding dignity, and taking care of people's rights. This is why it was very strict on the issue of revolting against the ruler. By revolting here I mean armed revolt. This is because this will pave the way for sedition and indiscipline. As a result, perhaps blood might be shed, people might be killed, and houses and property might be destroyed."
Al-Qaradawi adds: "The issue is not that if anyone becomes angry at a ruler he then should brandish his sword and revolt against him. No. It is true that Islam does not accept the culture of submissiveness and humiliation by the rulers, but it is also does not accept that if anyone becomes angry at another one he then should carry out an armed revolution, especially since this will lead to instability and pave the way for interference by others and foreigners in the country's affairs." Al-Qaradawi then gives examples of revolts against rulers from the Islamic history.
Al-Qaradawi says: "In our age, we have seen the violence used by the Islamic groups which hold all modern rulers to be infidels and therefore they should be fought. To achieve their objectives, these groups resorted to violence and used weapons to shed blood and to confront these rulers, such as the Jihad Group in Egypt, Al-Jama'ah al-Islamiyah [Islamic Group], the Salafi Jihadist Movement, Al-Qa'idah, and the like. However, have they achieved what they wanted? They have not achieved anything. On the contrary, blood was shed, houses were destroyed, and funds were squandered. The result now was that the Al-Jama'ah al-Islamiyah has issued 12 books revising this violent past. It believes that it has made mistakes."
Answering another question, Al-Qaradawi says: "One of the foundations of Islamic governance is the Bay'ah [pledge of allegiance]. Leading members of the society elect the ruler and pledge allegiance to him after which all the people should pledge allegiance to him." He adds that "the orthodox caliphate was not hereditary." He says that "when the rulers began to transmit power by inheritance to their sons, they deviated from the principles of orthodox caliphate." He says that "all the governments in the states around us were either elected by Bay'ah and Shura [consultation], which are very few, or either by the act of conquering by some ones who carried out military coups in some countries and seized power in them." He says that the "Islamic fiqh is a realistic fiqh."
Answering a question on whether the "Islamic fiqh gives legitimacy" to the existing regimes, Al-Qaradawi says: "If the legitimacy becomes stable, begins to run people's affairs, and the people accept its leadership, then you should recognize it."
Answering a question on whether this means that "stability should be given priority over rights," Al-Qaradawi says: "Stability should safeguard rights. Stability does not mean that I should deny people their rights. However, I should recognize reality and demand rights. Rights should also be safeguarded."
Answering a question that democracy "has now become an institution but Shura has not reached this stage, particularly in the modern age," Al-Qaradawi says: "This is because the whole world was in the past a world of despotism. Perhaps, the Muslim caliphs and kings were the best rulers on earth at the time despite their weaknesses. We criticize Mu'awiyah [Ibn Abi-Sufyan, Umayyad caliph in Damascus], Abd-al-Malik Bin-Marwan [fifth caliph of the Umayyad dynasty], and Harun al-Rashid [the fifth of the Abbasid caliphs of Bagdad]. However, in spite of their weaknesses, they were the most equitable rulers on earth."
Answering a question on whether "there is any limit to the term of the Islamic ruler in Islamic fiqh," Al-Qaradawi says: "No, there is no limit. At the time, there was no limit for the term of any ruler in the whole world. The ruler used to rule forever. Caesar or other kings used to rule as long as they live." He adds that "this is not obligatory" in Islam, but now the world has opted for the "rotation of power." Whether Islam prevents us from "rotating power," Al-Qaradawi says "no." He adds that the basic principle in Islam necessitates that "we should look for the best one to rule the nation and the one who establishes justice in the life of people."
He adds: "I personally believe that in the modern systems, the best thing to do in order to avoid dictatorship is to limit the length of the term of the ruler. All the republican systems now stipulate the limitation of the term of the ruler or the president. Despite this, we can see that the ruler in many of our Arab countries extends his term for one, two, three, or even four times. He is even not satisfied with that, but he transmits power by inheritance to his sons after him. So, they became hereditary republics."
Uthman then asks the following question: "We talk about despotic regimes, about presidents who turned the rule into a hereditary one, but what about leaders of the Islamic movement who also stayed for a long time in leading the Islamic movement? Why there was no rotation on the leadership of the Islamic movement?"
Answering this question, Al-Qaradawi says: "It is not only the Islamic movement, but this also applies to all the leaders of the political parties in our region." He then gives example of this. He says: "The bylaws of the Muslim Brotherhood stipulate that the guide should be elected for four or six years and his term can be renewed for one time, but in practice, you cannot see this. Perhaps, due to the fact that they are not officially recognized in a country like Egypt, the Muslim Brotherhood cannot meet to change the guide, and so the eldest one remains the guide until he dies."
On how he assesses the "current political fiqh," Al-Qaradawi says: "Political fiqh has continued to be at a standstill for many centuries. This also applies to fiqh in general." He adds: "The political fiqh had continued to be at a standstill because there was no change in the political life. The prevailing pattern had continued to prevail." He says: "All the scholars, who were concerned with the state fiqh in Islam, spoke about political fiqh, human rights in Islam, the rights of minorities, women's rights, and the nomination of women in elections, and about all these issues." He gives names of authors and books on this issue. He adds: "We do not say that the discussion of all these issues was completed, but all issues were discussed. Some of them became mature and others are still on their way to maturity. As long as the door remains open we will eventually achieve this goal. However, all issues are open to discussion."
Answering a question on the "relationship between the ruler and the ruled" in Islam, Al-Qaradawi says: "Islam says that the relationship between the ruler and the ruled is one of amity, trust, and cooperation." He says that Islam prohibits "mistrust" between the ruler and the ruled. He adds: "Islam does not want people to be slaves to the rulers. On the contrary, this is not the culture of Islam. Islam rejects this culture, the culture of submissiveness and subservience." He says: "Despotism is not power, but it is real impotence. The mighty person is the one who listens to the people's opinions and the one who does not do everything by himself or cares less about the people's opinions. This is what the Koran calls tyranny and despotism." He says that the "Prophet, may God's peace and blessing be upon him, says that the best kind of jihad is the word of truth against an unjust ruler." He adds that the "strong nation is the one where there are people who confront the ruler and tell him that you are unjust if he is unjust."
Answering a question on the way of confronting the ruler and whether it is through "demonstrations, rebellion, or revolting against the ruler," Al-Qaradawi says: "Every age has its own ways to confront the rulers." After giving examples of this from the history of Islam, he adds: "Our age created ways, such as strikes, demonstrations, civil disobedience, and the like."
He says: "We have the right to discuss these means in our political fiqh. Some scholars in our political fiqh prohibited strikes because they obstruct works, destroy the country, and cause harm to the economy. Imam Al-Mawdudi, may God have mercy on him, said something like this. However, life, the facts of life, and the tyranny of the rulers have forced many of these jurisprudents and scholars to change their opinion and to say that we have the right to use these means as a result of the tyranny, despotism, and dictatorship of the rulers who want to impose themselves on the people by iron and fire."
Answering a question on the "ruler's relationship with the scholar, the mufti of the republic with the ruler, and the Awqaf Ministry or minister with the ruler," Al-Qaradawi says: "These people are employed by the rulers. The problem is that when the scholar is an employee for the ruler who is the one who appoints and dismisses the scholar." He adds: "The problem and the catastrophe is that when the scholar needs the worldly life of the rulers but the rulers do not need his religion or knowledge at a time when he needs a salary so he and his children can eat. The secret of the strength of the Shi'i scholars is that they are not employees for the state. They take Al-Khums tax [The fifth of the total salary of every Shi'i follower]." Concluding, Al-Qaradawi says that this makes "scholars strong."

Source: Al-Jazeera TV, Doha, in Arabic 1905 gmt 3 Feb 08

Science and the Holy Quran

By Najwa Al-Haruthi
Yemen Times

Muslims believe that the revelation of the Holy Quran was a momentous event in human history. For us Muslims, the Quran is the final literal word of God to all mankind.This is something that Muslims agree on and believe in, but it has been found that Quran’s miracles can now be proven by scientific approaches as well. Several major scientific experiments have been carried out recently, giving a clear indication that the Quran indeed has mysteries that can only be revealed through science and not only by other religious means.As a Muslim I would like to shed light on some scientific facts that existed in the Quran for the last 1,400 years. That may help us Muslims recite the Quran with a good understanding of its meaning and more meditation, and also to convey to the non-Muslim world the fascination and truth in our Holy Book. Let me note some scientific facts that demonstrate the ability and majesty of God, the Creator and let us not forget some statements of Western scientists about theQuran, its scientific facts and about our prophet Muhammad.First of all, I would like to mention a scientific fact that I personally wondered about for so long. After extensive research, I became eager to understand the Quran more and more in-depth. In the past, I used to recite the Quran with little attention or focus on its meaning. In the 89th chapter of the Quran (Surah al Fajr 89) the world ‘I ram’ was mentioned. I did not know that ‘I ram’ meant a city of pillars but I was sure that the mystery behind it would be unveiled when scientists and historians come together and try to look into its this issue.And I was right! ‘I ram’ (city of pillars) was not known in ancient history and was not recorded by historians, but the December 1978 edition of National Geographic introduced interesting information mentioning that in 1473, the city of Elba was excavated in Syria. The city was found to be 4,300 years old. But what was found later about Elba was even more fascinating.Researchers recently found in the library of Elba a record of all of the cities with which Elba had done business. Believe it or not, there on the list was the name of ‘I ram’. The people of Elba had done business with the people of ‘I ram’, which was phonetically identical to the word mentioned in the Quran.There is much information contained in the Quran whose source cannot be attributed to anyone other than Allah. For example, scientific data, which has been discovered in present time, has been existent in this book for 1,400 years. In fact Allah, Almighty, states the very common origin of this universe clearly: “Do not the disbelievers see that the heavens and the earth were joined together, then we parted them, and we made from water every living thing. Will they not believe?’[21:30].This parting of the heavens and the earth mentioned clearly in the above verse is common to scientists. It also fact that life originated from water without doubt, life with no water is impossibleIn another chapter, the 16th chapter (surah an –Nahl), God said, “And thy Lord taught the Bee to built its cells in hills, on trees, and in (man’s) habitations. Then to eat of all the produce (of the earth) and follow the ways of thy Lord made smooth: three issues from within their bodies a drink of varying colors, wherein is healing from men: verily in this is a sign for those who give thought.” [68,69]The Quran mentions that the female bee leaves its home to gather food. Now, a person might guess on that, saying, “The Bee that you see flying around – it could be male, or it could be female. I think I will guess female.’ Certainly, he has a one in two chance of being right. So it happens that the Quran is right. But it also happens that that was not what most people believed at the time when the Quran was revealed. Can you tell me the difference between a male and a female bee? Well, it takes a specialist to do that, but it has been discovered that the male bee never leaves its home to gather food. However, in Shakespeare’s play, Henry the Fourth, some of characters discuss bees and mention that the bees are soldiers and have a king. That is what people thought in Shakespeare’s time – that the bees that one sees flying around are male bees and that they go home and answer to a king. However that is not true at all. The fact is that they are all females, and they answer to a queen. Yet it took modern scientific investigations in the last 300 years to discover that this is the case.To conclude, I would like to mention some statements about our prophet Muhammad (peace be upon him) that in fact. These statements are not my own. They are of a professor and chairman of the Department of Anatomy at the Faculty of Medicine and Dentistry of the University of Manitoba in Canada.The professor said, “Muhammad was a very ordinary man, he couldn’t read, didn’t know how to write and in fact, he was illiterate. We are talking about 1,400 years ago you have some illiterate person making profound pronouncements and statements that are accurate of a scientific nature. I personally can’t see how this could be by mere chance; there is too much accuracy. I have no difficulty in my mind reconciling that this is a divine inspiration or a revelation which led him to these statements.”I do not think that witness will be as great as God’s witness. A wise and powerful witness which has been recorded in Quran: “By the star when it goes down, your companion is neither astray nor being misled, nor does he say (caught) of his own desire. It is no less than inspiration set down to him. He was taught by one Mighty in power. Endued with wisdom for he appeared (in stately form), while he was in the highest part of the horizon. Then he approached and came closer. And was at distance of but tow bow-lengths or (even) nearer; so did ‘Allah’ convey the inspiration to his servant (conveyed) what He (meant) to convey .The (prophets) mind and heart in no way falsified that which he saw.”Muhammad and his miracle has to be the end of existence, has to be for every human being because Muhammad was sent to humanity at large.The Quran was described by the prophet Muhammad as the miracle that can never come to an end. The more you look into it, the more you will understand, and the more you understand, the more faith you will have.But unfortunately, that materialistic life has effected on man, Muslim or non–Muslim. However I pity Muslims having to live with that materialistic life.I have mentioned this subject only briefly in order to remember Allah’s promise:“We will show them our signs on the furthest horizon and within themselves until they know that this is the truth.”Lastly, let’s to be aware of this verse: “And we indeed made the Quran easy to understand and to remember: then is there any that will receive admonition [54:40].May Allah help us to be among those who receive admonition.

Sunday, February 17, 2008

Mosque in Nartkala, Kabardino Balkaria (near Nalchik) - Russia


Mosque in Nartkala
Kabardino Balkaria (near Nalchik)
Russia

Baitul Rahman Mosque, Washington DC - USA

Baitul Rahman Mosque
Washington DC
USA

Baitul Rahman Mosque soon after fajr (dawn) prayer.

Community Holds Vigil For Burned Islamic Center


COLUMBIA, Tenn.- A Middle Tennessee house of worship marked with swastikas and set on fire has started the rebuilding process.
Last week, arsonists set the Islamic Center of Columbia ablaze, destroying the building.
This Saturday community members returned to the site of the Islamic Center for a community vigil.
The Islamic Center was a small one, serving about 20 families, but there were more than a 100 people that attended Saturday's event.
The center held its traditional noon prayer, before holding the vigil. It featured a diverse range of speakers that spanned across ethnic and religious boundaries. All of them condemned the act of arson.
Police have arrested three men in connection with the crime. Two of the suspects have been linked to a white supremacy group. On Saturday, supporters of the Islamic Center came from as far as Huntsville Alabama to express their support.
Organizations such as the Tennessee Immigrant and Refugee Rights Coalition, the Islamic Center of Nashville, the Maury Alliance Chamber of Commerce, the Hispanic Organization for Progress and Education among others were present for the vigil.
Residents and city leaders in Columbia also stressed the importance of making people of all faiths and races feel welcome in the community.
"The message we want to send today that we hope to convey, not just to those who are present, but to everyone in this community and beyond, that this was a hate crime directed at all of us," said Dauoud Abudiab, president of the Islamic center of Nashville.
The group's president ended the vigil by promising the crowd that the Islamic Center of Columbia would rebuild.

Below is the information if you would like to contribute to the rebuilding fund.
Islamic Center of Columbia Rebuilding Fund
Community First Bank and Trust
501 S James Campbell Blvd.
Columbia, TN 38401
931-380-2265

Saturday, February 16, 2008

My Ummah - Sami Yusuf (Nasheed)

Science and the Holy Quran

By Najwa Al-Harithi
the Yemen Times

Muslims believe that the revelation of the Holy Quran was a momentous event in human history. For us Muslims, the Quran is the final literal word of God to all mankind.This is something that Muslims agree on and believe in, but it has been found that Quran’s miracles can now be proven by scientific approaches as well. Several major scientific experiments have been carried out recently, giving a clear indication that the Quran indeed has mysteries that can only be revealed through science and not only by other religious means.As a Muslim I would like to shed light on some scientific facts that existed in the Quran for the last 1,400 years. That may help us Muslims recite the Quran with a good understanding of its meaning and more meditation, and also to convey to the non-Muslim world the fascination and truth in our Holy Book. Let me note some scientific facts that demonstrate the ability and majesty of God, the Creator and let us not forget some statements of Western scientists about theQuran, its scientific facts and about our prophet Muhammad.First of all, I would like to mention a scientific fact that I personally wondered about for so long. After extensive research, I became eager to understand the Quran more and more in-depth. In the past, I used to recite the Quran with little attention or focus on its meaning. In the 89th chapter of the Quran (Surah al Fajr 89) the world ‘I ram’ was mentioned. I did not know that ‘I ram’ meant a city of pillars but I was sure that the mystery behind it would be unveiled when scientists and historians come together and try to look into its this issue.And I was right! ‘I ram’ (city of pillars) was not known in ancient history and was not recorded by historians, but the December 1978 edition of National Geographic introduced interesting information mentioning that in 1473, the city of Elba was excavated in Syria. The city was found to be 4,300 years old. But what was found later about Elba was even more fascinating.Researchers recently found in the library of Elba a record of all of the cities with which Elba had done business. Believe it or not, there on the list was the name of ‘I ram’. The people of Elba had done business with the people of ‘I ram’, which was phonetically identical to the word mentioned in the Quran.There is much information contained in the Quran whose source cannot be attributed to anyone other than Allah. For example, scientific data, which has been discovered in present time, has been existent in this book for 1,400 years. In fact Allah, Almighty, states the very common origin of this universe clearly: “Do not the disbelievers see that the heavens and the earth were joined together, then we parted them, and we made from water every living thing. Will they not believe?’[21:30].This parting of the heavens and the earth mentioned clearly in the above verse is common to scientists. It also fact that life originated from water without doubt, life with no water is impossibleIn another chapter, the 16th chapter (surah an –Nahl), God said, “And thy Lord taught the Bee to built its cells in hills, on trees, and in (man’s) habitations. Then to eat of all the produce (of the earth) and follow the ways of thy Lord made smooth: three issues from within their bodies a drink of varying colors, wherein is healing from men: verily in this is a sign for those who give thought.” [68,69]The Quran mentions that the female bee leaves its home to gather food. Now, a person might guess on that, saying, “The Bee that you see flying around – it could be male, or it could be female. I think I will guess female.’ Certainly, he has a one in two chance of being right. So it happens that the Quran is right. But it also happens that that was not what most people believed at the time when the Quran was revealed. Can you tell me the difference between a male and a female bee? Well, it takes a specialist to do that, but it has been discovered that the male bee never leaves its home to gather food. However, in Shakespeare’s play, Henry the Fourth, some of characters discuss bees and mention that the bees are soldiers and have a king. That is what people thought in Shakespeare’s time – that the bees that one sees flying around are male bees and that they go home and answer to a king. However that is not true at all. The fact is that they are all females, and they answer to a queen. Yet it took modern scientific investigations in the last 300 years to discover that this is the case.To conclude, I would like to mention some statements about our prophet Muhammad (peace be upon him) that in fact. These statements are not my own. They are of a professor and chairman of the Department of Anatomy at the Faculty of Medicine and Dentistry of the University of Manitoba in Canada.The professor said, “Muhammad was a very ordinary man, he couldn’t read, didn’t know how to write and in fact, he was illiterate. We are talking about 1,400 years ago you have some illiterate person making profound pronouncements and statements that are accurate of a scientific nature. I personally can’t see how this could be by mere chance; there is too much accuracy. I have no difficulty in my mind reconciling that this is a divine inspiration or a revelation which led him to these statements.”I do not think that witness will be as great as God’s witness. A wise and powerful witness which has been recorded in Quran: “By the star when it goes down, your companion is neither astray nor being misled, nor does he say (caught) of his own desire. It is no less than inspiration set down to him. He was taught by one Mighty in power. Endued with wisdom for he appeared (in stately form), while he was in the highest part of the horizon. Then he approached and came closer. And was at distance of but tow bow-lengths or (even) nearer; so did ‘Allah’ convey the inspiration to his servant (conveyed) what He (meant) to convey .The (prophets) mind and heart in no way falsified that which he saw.”Muhammad and his miracle has to be the end of existence, has to be for every human being because Muhammad was sent to humanity at large.The Quran was described by the prophet Muhammad as the miracle that can never come to an end. The more you look into it, the more you will understand, and the more you understand, the more faith you will have.But unfortunately, that materialistic life has effected on man, Muslim or non–Muslim. However I pity Muslims having to live with that materialistic life.I have mentioned this subject only briefly in order to remember Allah’s promise:“We will show them our signs on the furthest horizon and within themselves until they know that this is the truth.”Lastly, let’s to be aware of this verse: “And we indeed made the Quran easy to understand and to remember: then is there any that will receive admonition [54:40].May Allah help us to be among those who receive admonition.

Muslims' concern over online picture of prophet

By Nafeesa Shan

MUSLIM spokepersons are upset by an online encyclopaedia which has published images of the prophet Muhammad.
An online petition calling on bosses of the free multilingual source, Wikipedia, to remove the image has been set up and more than 170,000 signatures have been registered from across the world.
In Islam it is not permitted to show or produce pictures of the holy prophet.
One reason is that there were no pictorial images of him during his life so no one can make a true representations of him.
But it was also a request made by the prophet so Muslims would follow the words of Allah rather than idolise images of him.
Prophet Muhammad is a significant part of the Muslim faith as the Qu'ran, the Islamic holy text, was revealed to him.
Coun Salim Mulla, senior vice chair of the Lancashire Council of Mosques, said: "I have had floods of emails and phone calls about this.
"There are a lot of angry people at the moment.
"I think all this is doing is inflaming the situation.
"They are attacking the community, everyone is angry and disgusted by this.
"Muslims should boycott the site.
"They should take them down as a mark of respect to the Muslim beliefs.
"It feels like a public attack on our faith."
Moulana Hanif Dudhwala, of Troy Street Mosque, Blackburn, said: "They are making up their own artistic impressions.
The prophet asked people not to make pictures of himself so none were made of him.
"They should be sensitive to all religions.
"They should not be putting these pictures up at all.
"The fact that there are thousands of signatures on the petition should give them an idea that they should take to pictures down."
Sheraz Arshad, vice chair of Lancashire Council of Mosques added: "Everybody has the right to express themselves but people should be sensitive other beliefs.
"If people are concerned about it they should make their feeling clear in a peaceful way."
Wikimedia Foundation spokesman Jay Walsh said: "The decision to leave the images of Muhammad are made by editors and administrators.
"They make those decisions based on the values, principles, and policies of Wikipedia, which prides itself on not censoring people.
"People have the ability to discuss whether or not an image should stay or go depending on the principles."

Muslims in Copenhagen Protest Reprinting of Muhammad Cartoons

Feb. 15 (Bloomberg) -- Muslims staged a demonstration in Copenhagen to protest the reprinting in Danish newspapers of cartoons that depict the Prophet Muhammad.
The event, arranged by the Danish branch of an Islamist organization, Hizb ut-Tahrir, took place today in the Noerrebro district. Danish television channel TV2 said some 1,500 people participated.
Hizb ut-Tahrir staged the demonstration to protest ``the hateful insults against the Prophet Muhammad,'' the organization said on its Web site.
Denmark's three biggest newspapers, and about a dozen regional ones, on Feb. 13 reprinted an image of Muhammad by cartoonist Kurt Westergaard, whom police say was the target of a terrorist-related murder plot. The cartoon was one of 12 printed in 2005 by newspaper Jyllands-Posten, which prompted protests in Muslim communities worldwide at the beginning of 2006.
Danish police had arrested three suspects Feb. 12 in the alleged plot to kill Westergaard, 73.
Hundreds of demonstrators participated today in a Hamas- staged rally in the Gaza Strip protesting the caricatures, Agence France-Presse reported.
Youths also rallied today in Pakistan and burned a picture of Anders Fogh Rasmussen, Denmark's prime minister, AFP said. The Danish government repeated a warning to Danes to avoid ``unnecessary'' trips to Pakistan.

Thursday, February 14, 2008

Sultan Salahuddin Abdul Aziz Shah Mosque - Malaysia

Sultan Salahuddin Abdul Aziz Shah Mosque (Masjid Shah Alam)
Shah Alam
Malaysia

Sultan Salahuddin Abdul Aziz Shah mosque at sunrise.

Kota Kinabalu City Mosque - Malaysia


Kota Kinabalu City Mosque
Kota Kinabalu, Sabah
Malaysia

Masjid Asy-Syakirin, Kuala Lumpur - Malaysia

Masjid Asy-Syakirin
Kuala Lumpur
Malaysia

Asy-Syakirin mosque in front of the Petronas Twin Towers.

Monday, February 11, 2008

Bait ul Huda Mosque, Sydney - Australia


Bait ul Huda Mosque
Sydney
Australia

Mahmud Mosque, Zurich - Switzerland

Mahmud Mosque
Zurich
Switzerland

Tirana Mosque - Albania

Tirana Mosque
Tirana
Albania

Mevlana Mosque, Rotterdam - Netherlands

Mevlana Mosque
Rotterdam
Netherlands

Touba Mosque - Senegal

Touba Mosque
Touba
Senegal

Touba, in central Senegal, is the holy city of the Mouride Brotherhood, an Islamic Sufi sect.

National Mosque, Abuja - Nigeria

National Mosque
Abuja
Nigeria

Masjid Quds Gatesville Cape Town - South Africa

Masjid Quds Gatesville
Cape Town
South Africa

Sunday, February 10, 2008

Archbishop Calls for Some Sharia Law in Britain - The Speech of the Year



The archbishop of Canterbury has called for a limited application of Sharia, or Islamic, law in Britain, winning immediate praise from British Muslims, but immediate rejection from Prime Minister Gordon Brown's spokesman.

Rowan Williams and Sharia Law - (BBC News 24)



This is Mohammed Shafiq from the Ramadhan Foundation, the UK's leading Muslim organisation on BBC News 24 discussing Archbishop Rowan Williams comments on Sharia Law in the UK. More at www.ramadhanfoundation.com

Archbishop of Canterbury, Rowan Williams Spoke about Sharia Law on BBC Radio 4



BBC Radio 4
Thursday 7 Feb 2008

"In an exclusive interview, the Archbishop of Canterbury, Rowan Williams tells us that sharia law seems unavoidable in parts of Britain. Why is a Christian bishop arguing for an Islamic legal system?"

Editor: This should be a wake-up call for some Muslims who still have doubt on Shariah law

Omar Ibn Al-Khatab Mosque - Brazil

Omar Ibn Al-Khatab Mosque
Foz do Iguaçu
Brazil

Omar Ibn Al-Khatab Mosque is located only a few miles away from the Iguassu Falls. The mosque and Arabic school located in the same ground were built with contributions of Lebanese immigrants living in Foz do Iguaçu. Foz do Iguaçu is the best developed city in the Triple Frontier area (Brazil, Paraguay, Argentina).

Comment from a non-Muslim visitor to the mosque:
"If you love architecture or are a Muslim this is a must-visit place when traveling to the Iguassu Falls. Personally I’m not a Muslim but cannot avoid feeling drifted to a mystical state when visiting the Omar Ibn Al-Khatab mosque."

Masjid Hohhot - Mongolia

Masjid Hohhot
Hohhot
Mongolia

Hohhot Mosque (Qingzhen Si) is a Chinese-style mosque located at the old north gate of the town of Hohhot (which is Mongolian for "green city"). It was founded in the 18th Century and restored in 1933. The Islamic community numbers about 20,000. In addition to the Main Hall the mosque has a Moslem bath. The mosque houses 30 volumes of the Koran in Arabic which are two hundred years old. The minaret has a small pavilion on the top of it.

Seoul Central Mosque - South Korea


Seoul Central Mosque
Seoul
South Korea

Sultan Qaboos Grand Mosque, Muscat - Oman


Sultan Qaboos Grand Mosque
Muscat
Oman

In 1992 Sultan Qaboos directed that his country of Oman should have a Grand Mosque. A competition for its design took place in 1993 and after a site was chosen at Bausher, construction commenced in 1995. Building work took six years and four months.

The Mosque is built from 300,000 tonnes of Indian sandstone. The main musalla (prayer hall) is square with a central dome rising to a height of fifty metres above the floor. The dome and the main minaret (90 metres) and four flanking minarets (45.5 metres) are the mosque’s chief visual features. The main musalla can hold over 6,500 worshippers, while the women’s musalla can accommodate 750 worshippers. The outer paved ground can hold 8,000 worshippers and there is additional space available in the interior courtyard and the passageways, making a total capacity of up to 20,000 worshippers.

Hijab - How It Protects and Benefits women in Islam

from Unique Pakistan.com

Dear Brothers and Sisters, Assalamu Alaikum.

I want to INFORM you through the words of a sister, why and how hijab (Islamic code of dress) protects a woman and what are its advantages. This is not coming from me but from a WESTERN woman who was born and raised in the western culture, spent most of her life on the wild side, found a deep vacuum in her life, discovered Islam, accepted it wholeheartedly, and turned her life around completely - for the better. This sister is an Irish American, has a Ph.D., teaches in a prestigious US university, wears hijab wherever she goes - in the class rooms while teaching, in the conferences and meetings she attends. She is very proud of Islam and her hijab and in the following explains the advantages and wisdom of wearing hijab. So please read with an open mind. Those who are open to reason get the guidance and better their lives, but those who have "eyes but can't see, and ears but can't hear" will wander in the wilderness of life forever. No amount of logical reasoning will help them. However, our job as Muslims, i.e., those who surrendered to Allah, is ONLY to convey the message to the darkest corners of the world. Our job as Muslims is not to impose anything on disbelievers because as Allah says in Quran, "For you is your religion, and for them is theirs". May Allah give guidance to all of us and enable us to follow Islam which is the manual of human life. May Allah grant us the wisdom to understand Islam and to live our lives to its fullest by following its teachings. May Allah make us realize that education is not only about getting a piece of paper called degree but education is about learning and understanding life, the world, and the etiquette of living. May Allah enable us to find solutions to all the problems we encounter in life in His great message - the message of Islam. Ameen. O Allah, no amount of gratefulness will be enough to thank for the blessing of your message of guidance you have given us. O Allah, enable all human beings to know the message of Islam, so this world will become a cradle of peace and stability and so that the forces of darkness will be defeated from the face of the earth. May Allah be our guide in this journey of life. Ameen.

Wassalamu Alaikum Warahmatullahi Wabarakatuh.

START OF SISTER'S MESSAGE H I J A B: MUSLIM WOMEN'S HEAD COVERING

The Quran, the Muslim's holy scripture, clearly enjoins Muslim men and women to dress and behave modestly. Muslim women are specifically instructed to cover their heads when in the presence of non-mahrem (potentially marriageable) men: Surah Al-Nur (the Light) (24:31) in the Quran states: "They (the believing women) should draw their head coverings over their bosoms...". . Surah Al-Ahzab (33:59) states: "O Prophet [PBUH] Tell thy wives and daughters and the believing women that they should put on their outer garments; that is most convenient in order that THEY MAY BE RECOGNIZED (as Muslims) and not be molested." [MY COMMENT: This is an effective rebuttal to the argument some Muslim women have against wearing Hijab, that by wearing it they will be recognized and will be attacked. Allah clearly wants Muslims to be recognized in whatever community they live in. Their lives lived as Muslims will get other people interested in them and that will be a way of spreading the message of Islam. People will approach them and ask them why they dress like that, why they are different. Their curiosity will automatically draw them towards Islam. Allah is the most supreme strategist of the universe. He blessed us with the message of Islam (Islam means peace and security and told us strategies to spread the message which only benefits us and not Allah. Allah is beyond all needs. Allah says in Quran that if the whole world gets united against a Muslim and want to harm him, they won't except if Allah wills, and if the whole world unites to benefit a Muslim, it won't except for Allah's will. Therefore security comes from Allah. Allah is the protector of believers. One should NEVER FEAR ANYONE BUT ALLAH and then all of his/her fears will be erased from the heart. Those who bow before Allah, bow to no one in the world - no one. As great poet of the east Dr. Allama Iqbal said (in Urdu): yeh Aik sijda jesay tu garaaN samajhta hai hazar sijdooN say daita hai aadmi ko nijat Translation: This one bow (to Allah) which is so hard for you,is the bow that saves you from thousands of other bows. yeh Aik sijda jesay tu garaaN samajhta hai hazar sijdooN say daita hai aadmi ko nijat Translation: This one bow (to Allah) which is so hard for you,is the bow that saves you from thousands of other bows. END OF MY COMMENT] Both of the above Quranic references instruct the Muslim woman to cover herself with a large, loose overcoat (jilbab) and full head covering (khimar) so that no provocative part of her body will be visible. Her modest appearance would MAKE IT CLEAR TO EVERYONE THAT SHE IS A CHASTE, BELIEVING WOMAN, and no one is to molest her or sexually exploit her [My Comment: This is an effective solution to the problem of sexual harassment because a Muslim woman's modest appearance is a social statement that she is not to be messed with!!]. THE BENEFITS OF HIJAB (COVERING) FOR WOMEN For Muslim women, COVERING THE HEAD IS NOT THE SIGN OF DEGRADATION or oppression. It is a commandment from Allah, who is not male or female, and thus, would not discriminate against women, a segment of His creation. Rather, HEAD-COVERING IS A SIGN OF PURITY AND DIGNITY. It highlights the Muslim woman as a pure, chaste woman and sets her apart from the immoral behavior associated with women who dress immodestly. The HIJAB IS A SORT OF "SCREEN" BETWEEN THE CHASTE MUSLIM WOMAN AND THE EVIL THAT EXISTS IN THE WORLD. When a woman wears a hijab she is less likely to be harassed by men with lusty motives; SHE IS LESS LIKELY TO BE EXPLOITED FOR HER BEAUTY AND FEMINITY. The Hijab allows a woman to move about outside the confines of her home WITH HER ATTENTION ON THE TASKS SHE HAS SET OUT TO DO. The Muslim woman does not try to impress anyone but Allah when outside of her home. She is not concerned if men find her attractive, or if people are impressed because she has the latest fashions, or the newest hairstyle. She leaves her home as a SELF-CONFIDENT PART OF HUMAN RACE, not as a fashion-plate seeking stares and adoration in order to gain self-esteem. The hijab cuts down on competition among women. How many people in the West sacrifice financial savings and health in order to have plastic surgery - in a desperate attempt to meet up to an unrealistic standard of beauty. IN ISLAM, WOMEN ARE APPRECIATED FOR THEIR KNOWLEDGE, PIETY AND CONTRIBUTION TO SOCIETY. When women wear hijab one finds that the most beautiful women are not necessarily the most popular. Rather, a woman is assessed for her mind, and not just superficial physical traits.

Grand Mosque, Semarang - Indonesia


Grand Mosque, Semarang (Masjid Agung Semarang)
Jawa
Indonesia

Masjid Baiturrahman, Banda Acheh - Indonesia

Masjid Baitulrahman
Banda Acheh
Indonesia

Masjid Raya Baiturrahman is a large mosque located in the center of the city of Banda Aceh, Aceh province, Indonesia. It is of great symbolic significance to the Acehnese people as a symbol of Acehnese religion and culture, especially since it survived the devastating 2004 tsunami intact.

This magnificent mosque was designed by an Italian architect and built by the Dutch colonial administration as a token of reconciliation following their destruction of an older mosque during the Aceh wars. Construction of the mosque commenced in 1879 and was completed in 1881. The mosque survived the massive 2004 tsunami which destroyed much of the rest of the city of Banda Aceh.

The design of the mosque combines colonial and Turkey influences. The mosque combines few traditionally Acehnese features though it has come to represent the city of Banda Aceh and the cultural uniqueness of the Acehnese.

Bahrain Grand Mosque - Bahrain

Bahrain Grand Mosque
Manama
Bahrain

Kuwait Grand Mosque - Kuwait


Kuwait Grand Mosque
Kuwait City
Kuwait

UK Muslims Welcome "Civil" Shari`ah

By Mohammad Sabry IOL Staff

CAIRO — British Muslim leaders cautiously welcomed on Friday, February 8, Archbishop of Canterbury Rowan Williams's call for adoption of some Shari`ah aspects in Britain to deal with civil issues of marriage and divorce.
"We welcome his position for applying some Shari`ah aspects in Britain," Dr Daud Abullah, Deputy Secretary General of the Muslim Council of Britain (MCB), told IslamOnline.net on Friday, February 8, over the phone from London.
"We believe that if this system is adopted, it will help remove some abuses and complaints facing British Muslims."Williams, the spiritual leader of the world's Anglicans, said Thursday that the adoption of some parts of Shari`ah alongside Britain's legal system "seems unavoidable."
He said Shari`ah should be introduced as an officially sanctioned legal alternative when it comes to civil issues concerning Muslims such as marriage and financial matters.
"These comments further underline the attempts by both our great faiths to build respect and tolerance," said Mohammed Shafiq, director of the Ramadhan Foundation, an education welfare body.
"Shari`ah law for civil matters is something which has been introduced in some western countries with much success.
"I believe that Muslims would take huge comfort from the Government allowing civil matters being resolved according to their faith," he told the Guardian on Friday.
Leaders across the political spectrum criticized Williams's call for "constructive accommodation." He was also lambasted by the press.
Prime Minister Gordon Brown's official spokesman has already distanced the premier from the remarks, stressing that "British law should apply in this country, based on British values."
Misunderstood
The MCB leader said that the Archbishop's comments have been misunderstood.
"Whenever Shari`ah is mentioned, it usually comes to the mind with the false image of cutting hands and penalties," Abdullah told IOL.
"It is not about the penal system. It is much more about civil system concerning marriage, divorce and inheritance."
Abdullah said that British laws fall short of tackling Muslim issues of marriage, divorce, maintenance and inheritance
"If a woman marries and she is divorced or her husband dies, she will not be able to get her dowry," he said.
Under English law, people may devise their own way to settle a dispute in front of an agreed third party as long as both sides agree to the process.
Shari`ah courts and the Jewish Beth Din, which already exist in the UK, come into this category.
"Self-styled Shari`ah courts have been in existence since 20 years to resolve marriage disputes. These courts will be recognized under British law, If Shari`ah is applied," Abdullah said.
Some Muslim leaders fear that the Archbishop's comments will play into the hands of right-wingers to fuel Islamophobia.
"I welcome debate on this issue but my personal feeling is that the vast majority of Muslims do not want to see a parallel or separate system for Muslims in our society," Sheikh Ibrahim Mogra, a prominent Leicester imam, told the Times.
A 2006 Guardian/ICM survey showed that 61 percent of the Muslim minority — estimated at some two million — wanted to see their social life guided by Shari`ah "so long as the penalties did not contravene British law."
The respondents said they wanted time off at places of work for prayers and to resolve their social problems as divorce, child custody and inheritance in accordance with Shari`ah, but are equally committed to greater participation in British life.

Turkey moves to lift headscarf ban

ANKARA, Turkey (AP) -- Turkey's parliament has amended the constitution, lifting a decades-old ban on Islamic head scarves at the country's universities, despite fierce opposition from the secular establishment.

As the legislators voted, at least 30,000 Turks demonstrated in the capital, Ankara, against the amendments and called for the government's resignation.
"Turkey is secular and will remain secular," they chanted, many waving flags. Lawmakers voted 411-103 to approve two amendments, in a final vote, that would insert paragraphs into the Constitution stating that everyone has the right to equal treatment from state institutions and "no one can be deprived of (his or her) right to higher education."
The changes now need the approval of President Abdullah Gul, an observant Muslim who is widely expected to sign the amendments.
In predominantly Muslim Turkey, which seeks European Union membership, Erdogan's Justice and Development Party has channeled the frustration of devout masses who feel excluded from the establishment into political action.
"We will end the sufferings of our girls at university gates," Erdogan said Thursday in reference to pious female students who have been forced to remove their head scarves at the entrance to campuses.

Saturday, February 9, 2008

Archbishop defends Sharia remarks

The Archbishop of Canterbury has defended his comments on Sharia law, following widespread criticism.

A statement on his website said that he "certainly did not call for its introduction as some kind of parallel jurisdiction to the civil law".
However, at least two General Synod members have called for Dr Rowan Williams to resign following the row.
Col Edward Armitstead told the Daily Telegraph: "I don't think he is the man for the job."
Dr Williams had called for parts of Sharia law to be recognised in the UK, and he is said to be in a state of shock and dismayed by the criticism he has received from his own Church.
Islamic Sharia law is a legal and social code designed to help Muslims live their daily lives, but it has proved controversial in the West for the extreme nature of some of its punishments.
He is undoubtedly one of the finest minds of this nation
Rt Rev Stephen Lowe
Col Armitstead, a Synod member from the diocese of Bath and Wells, said Dr Williams should move to work in a university setting instead of leading the Anglican Church.
"One wants to be charitable, but I sense that he would be far happier in a university where he can kick around these sorts of ideas."
Alison Ruoff, a Synod member from London, said: "Many people, huge numbers of people, would be greatly relieved [if he resigned] because he sits on the fence over all sorts of things and we need strong, Christian, biblical leadership right now, as opposed to somebody who huffs and puffs around and vacillates from one thing to another.
"He's a very able, a brilliant scholar as a man but in terms of being a leader of the Christian community I think he's actually at the moment a disaster."

'Quite disgraceful'

Brig William Dobbie, a former Synod member, described the Archbishop as "a disaster, a tragic mistake".
The statement on the Archbishop's website also said Dr Williams had pointed out that "as a matter of fact, certain provisions of Sharia are already recognised in our society and under our law".

The statement said he was "exploring ways in which reasonable accommodation might be made within existing arrangements for religious conscience".
It also said his principal aim was "to tease out some of the broader issues around the rights of religious groups within a secular state".
And he said he did not initiate the idea but simply agreed when that proposition was put to him.
The most senior woman priest in the Church of England, the Dean of Salisbury the Very Reverend June Osborne, said Dr Williams was right to discuss Sharia law - despite it provoking controversy.
"We can say he may have been politically naïve [but] I don't think he was.
"Our society needs to be provoked into talking about these things. I would say that all of the law of Britain has got to work within the very high standards of human rights and Christian principles."
The Muslim Council of Britain (MCB) said it was grateful for the Archbishop's "thoughtful intervention" on the discussion of the place of Islam and Muslims in modern Britain.
A spokesman said: "The MCB observes, with some sadness, the hysterical misrepresentations of his speech which serves only to drive a wedge between British people."

'Lampooned'

The Bishop of Hulme, the Rt Rev Stephen Lowe, said he was dismayed at the "knee-jerk" reaction to Dr Williams' comments.
"We have probably one of the greatest and the brightest Archbishops of Canterbury we have had for many a long day," he told BBC Radio 4.
"He is undoubtedly one of the finest minds of this nation.
"The way he has been ridiculed, lampooned and treated by some people and indeed some of the media within this process, is quite disgraceful."
Synod members will have the opportunity of tabling a motion to discuss the issue at the body's biannual meeting, starting on Monday.
It is more likely that Dr Williams will receive warm support, such is the respect and affection for him among Anglicans, BBC News religious affairs correspondent Robert Pigott said.
Dr Williams evidently wanted to provoke discussion about Sharia, but not the impassioned and coThe statement said he was "exploring ways in which reasonable accommodation might be made within existing arrangements for religious conscience".
It also said his principal aim was "to tease out some of the broader issues around the rights of religious groups within a secular state".
And he said he did not initiate the idea but simply agreed when that proposition was put to him.
The most senior woman priest in the Church of England, the Dean of Salisbury the Very Reverend June Osborne, said Dr Williams was right to discuss Sharia law - despite it provoking controversy.
"We can say he may have been politically naïve [but] I don't think he was.
"Our society needs to be provoked into talking about these things. I would say that all of the law of Britain has got to work within the very high standards of human rights and Christian principles."
The Muslim Council of Britain (MCB) said it was grateful for the Archbishop's "thoughtful intervention" on the discussion of the place of Islam and Muslims in modern Britain.
A spokesman said: "The MCB observes, with some sadness, the hysterical misrepresentations of his speech which serves only to drive a wedge between British people."
'Lampooned'
The Bishop of Hulme, the Rt Rev Stephen Lowe, said he was dismayed at the "knee-jerk" reaction to Dr Williams' comments.
"We have probably one of the greatest and the brightest Archbishops of Canterbury we have had for many a long day," he told BBC Radio 4.
"He is undoubtedly one of the finest minds of this nation.
"The way he has been ridiculed, lampooned and treated by some people and indeed some of the media within this process, is quite disgraceful."
Synod members will have the opportunity of tabling a motion to discuss the issue at the body's biannual meeting, starting on Monday.
It is more likely that Dr Williams will receive warm support, such is the respect and affection for him among Anglicans, BBC News religious affairs correspondent Robert Pigott said.
Dr Williams evidently wanted to provoke discussion about Sharia, but not the impassioned and confused debate that has taken place, our correspondent added. --(BBC, 9 Feb 08)

Sharia law and the British legal system

The Archbishop of Canterbury's desire to bring some aspects of Sharia law into the mainstream legal system is bound to prove controversial.

But his view is that if Britain is to develop cohesive communities, the role that religion plays in the lives of some citizens must be taken seriously.
He argues that Muslims find themselves "faced with the stark alternatives of cultural loyalty or state loyalty" and that Britain will only be able to come to terms with its multi-faith society if its legal system learns to adapt.
The archbishop says that anxieties "haunt the discussion of the place of Muslims in British society", and that sensational reporting of opinion polls means that any debate around Sharia has become distorted.
He refers to the Muslim scholar Tariq Ramadan, who has written that "many Muslim intellectuals do not even dare to refer to the concept for fear of frightening people or arousing suspicion of all their work".
The archbishop accepts that Sharia is often the justification for appalling legal practices and punishments - but that is not what he is calling for.
"Nobody in their right mind would want to see in this country the kind of inhumanity that's sometimes been associated with the practice of the law in some Islamic states," Dr Williams says.
'Sweeping judgement'
He concedes that his views put him at odds with the European Court of Human Rights, which regards Sharia as incompatible with democracy.
The archbishop regards the court's view as a "pretty sweeping judgement" that fails to account for the fact that there is no fixed code of Sharia law but different interpretations in different countries.
Dr Williams is keen that secular states think seriously about the impact that religion has on the lives of citizens, and as such that the legal system should be adapted to accommodate such beliefs.
He cites the example of medical professionals being able to opt out of performing abortions as an example "which is difficult to see why the principle cannot be extended in other areas".
The archbishop is clear that care is needed to distinguish "purely cultural habits from seriously-rooted matters of faith and discipline" when legal disputes occur - but that a system which takes Sharia seriously could be able to achieve that aim.
So why is a Christian archbishop advocating the place of Islamic law?
Because he fears the other option is a "standoff" where members of minority religious communities feel that the gap between their principles and the legal system of the state is so vast, the only option open to them is to opt out of the mainstream legal system.
That, in the archbishop's view, is a recipe for even greater levels of community fragmentation.
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