As recently as July (2005), the US government suggested that wealthy Saudi individuals remain "a significant source" of funds for Islamic terrorists around the world, despite widely publicized efforts to shut down these channels.
In August 1995 and December 2004, even bin Laden himself called for internal reform within the Saudi government rather than revolution from below. In the meantime, al-Qaeda-affiliated cells in Riyadh and Jeddah have periodically singled out Westerners for execution.
No one now seriously doubts the Saudi regime's commitment to hunt down and kill individual militants who have al-Qaeda cells that appear to be avoiding directly attacking the Saudi royal family. Yet, the line between that "truer" Islam and al-Qaeda's proclaimed ideology is becoming increasingly blurred.
The al-Saud's secret strategy is to put out the message that it is okay to attack "infidels" in Iraq, but not in Saudi Arabia. Al-Qaeda recognizes the basic rules, targeting foreigners. Hence, no direct attacks on members of the House of Saud itself.
The al-Saud regime further muddies the water with its campaigns of outright misinformation. A radical Saudi Islamist group affiliated with al-Qaeda claimed they blew up a car in December 2003 in Riyadh belonging to Lieutenant Colonel Ibrahim al-Dhaleh, a senior Saudi security officer who escaped by the skin of his teeth.
Bin Laden's new tack is a shift in al-Qaeda tactics, reversing his and others' edicts from the 1990s that made oil facilities in the moslem world off-limits to attack. In Saudi Arabia, these pipelines have become the obvious new targets for the Saudi jihadis. Saudi Arabia has more than a quarter of the world's known oil reserves, and even an abortive attack on the Saudi petroleum network would raise oil prices.
A confidential Interior Ministry document obtained by a London-based Saudi dissident group apparently acknowledges that 200 Saudis may have already returned to the kingdom in the wake of bin Laden's call. There are troubling signs; the tactics employed by the Iraqi insurgents are evident in the attacks on Westerners in Saudi Arabia. By remaining complicit with the regime, particularly at a time when Saudi citizens remain oppressed, unemployed and in some cases even impoverished, Washington is essentially allowing the kingdom to become a recruiting ground for al-Qaeda.
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Rabu, 27 Agustus 2008
Moslem Brotherhood
The Syrian Moslem Brotherhood base in Aachen kept close relations with their Egyptian counterparts. According to a senior German intelligence official, at least nine out of nineteen organizations belong to the Moslem Brotherhood. The German press has recently investigated the Zentralrat president, Nadeem Elyas, a German-educated Saudi physician and an official of the Islamic Center of Aachen. Many German politicians are uninformed about Islam and do not understand that the view and the interpretation of Islam that the Zentralrat expresses, as does the IGD and Milli Görüş, is that of the Moslem Brotherhood and not that of traditional Islam. Moderate German Moslem Groups lack the funding and organization of Moslem Brotherhood-linked groups. Saudi officials and Saudi-run nongovernmental organizations continue to groom Moslem Brotherhood Organizations.
In France, the extremist Union des Organisations Islamiques de France (Union of Islamic Organizations of France) has become the predominant organization in the government's Islamic Council. Because the Moslem Brotherhood provides the bulk of FEMYSO's constituent organizations, it provides the "de facto voice of the moslem youth in Europe." Moslem Brotherhood founder Hassan al-Banna dreamed of spreading Islamism throughout Egypt and the Moslem world.
In France, the extremist Union des Organisations Islamiques de France (Union of Islamic Organizations of France) has become the predominant organization in the government's Islamic Council. Because the Moslem Brotherhood provides the bulk of FEMYSO's constituent organizations, it provides the "de facto voice of the moslem youth in Europe." Moslem Brotherhood founder Hassan al-Banna dreamed of spreading Islamism throughout Egypt and the Moslem world.
Senin, 25 Agustus 2008
HISTORICAL GARDENS OF THE ARID MIDDLE EAST
The model for the historic Islamic gardens of the Middle East is found in the Qur'an, which in 164 verses scattered through four chapters describes the colors, sounds, smells, spatial elements, microclimates, trees, flowers, and waters of Heaven.
International garden designers in search of inspiration and useful ideas are exploring the old gardens of Islam, but many emphasize fanciful geometric patterns, elaborate water features, and colorful planting schemes at the expense of the historical, philosophical, metaphysical, and poetic dimensions of these "earthly paradises."
An Islamic garden is a landscape designed according to certain ideological principles, employing certain physical elements, and focused on certain intentions.
Also influential in developing the homogeneous thinking of the designers of the typical Islamic gardens of the Middle East were earlier civilizations, the arid environment, and the teachings of the Prophet Muhammad. Ultimately, the lack of sufficient water is the limiting factor in design.
The traditional Islamic gardens of the Middle East included certain shared design elements. The most common were enclosing walls (surrounded by walls and/or a cluster of buildings), water features, trees and flowers, and extensive use of the arabesque, the Islamic geometric decoration.
To the nomads of the Arabian deserts, designing with water was in almost unbelievable contrast to their original arid environment. Their application of water as a design element was quite imaginative and highly colorful. Water played many roles within the garden design, emphasizing architectural elements, masking outdoor noise, producing pleasing sounds, irrigating plants, moisturizing and cooling the hot dry microclimate, soothing the dusty wind, and providing a source for ablutions before prayers. The scarcity of water and the difficulty of bringing it to the garden compelled moslem designers to develop efficient methods of irrigation and to embrace a high regard for water as the indispensable support of life.
Another important design element in the Islamic garden was plants. Traditional designers circulated this cool air from the garden through the house, thereby creating a natural cooling system.
The designer of the historic Islamic garden of the Middle East is a product of an age of reason based on faith (Hitti 1966). Beauty without arrogance is a value rooted in the Islamic culture. Water is a life-sustaining resource, and the Islamic garden designer treated it as such. Appreciation of regional variations among the Islamic gardens across the Middle East is the key to its rich and diversified typology.
The typical Islamic garden is a life-sustaining oasis, benefiting humans, birds, and animals. The current, Post-Renaissance notion of what constitutes a garden would have been unintelligible to a medieval moslem. Throughout Europe, the two European schools of thought in exterior design were demonstrated in its gardens. In England, the romantic landscape garden symbolized the unconditional surrender of human spirit to nature. To a modern designer, the Islamic gardens of the Middle East may provide new insights and fresh inspiration.
International garden designers in search of inspiration and useful ideas are exploring the old gardens of Islam, but many emphasize fanciful geometric patterns, elaborate water features, and colorful planting schemes at the expense of the historical, philosophical, metaphysical, and poetic dimensions of these "earthly paradises."
An Islamic garden is a landscape designed according to certain ideological principles, employing certain physical elements, and focused on certain intentions.
Also influential in developing the homogeneous thinking of the designers of the typical Islamic gardens of the Middle East were earlier civilizations, the arid environment, and the teachings of the Prophet Muhammad. Ultimately, the lack of sufficient water is the limiting factor in design.
The traditional Islamic gardens of the Middle East included certain shared design elements. The most common were enclosing walls (surrounded by walls and/or a cluster of buildings), water features, trees and flowers, and extensive use of the arabesque, the Islamic geometric decoration.
To the nomads of the Arabian deserts, designing with water was in almost unbelievable contrast to their original arid environment. Their application of water as a design element was quite imaginative and highly colorful. Water played many roles within the garden design, emphasizing architectural elements, masking outdoor noise, producing pleasing sounds, irrigating plants, moisturizing and cooling the hot dry microclimate, soothing the dusty wind, and providing a source for ablutions before prayers. The scarcity of water and the difficulty of bringing it to the garden compelled moslem designers to develop efficient methods of irrigation and to embrace a high regard for water as the indispensable support of life.
Another important design element in the Islamic garden was plants. Traditional designers circulated this cool air from the garden through the house, thereby creating a natural cooling system.
The designer of the historic Islamic garden of the Middle East is a product of an age of reason based on faith (Hitti 1966). Beauty without arrogance is a value rooted in the Islamic culture. Water is a life-sustaining resource, and the Islamic garden designer treated it as such. Appreciation of regional variations among the Islamic gardens across the Middle East is the key to its rich and diversified typology.
The typical Islamic garden is a life-sustaining oasis, benefiting humans, birds, and animals. The current, Post-Renaissance notion of what constitutes a garden would have been unintelligible to a medieval moslem. Throughout Europe, the two European schools of thought in exterior design were demonstrated in its gardens. In England, the romantic landscape garden symbolized the unconditional surrender of human spirit to nature. To a modern designer, the Islamic gardens of the Middle East may provide new insights and fresh inspiration.
Some thoughts on Sufism
1. A lot of people call themselves sufis, or others call them sufis, where these people often are not sufis at all. In fact, in pakistan, older men with beards are usually called sufi ji, or sufi saab.
2. A sufi preaches the path of love. Love for God and all creation. Sufism is not a religion in its own, it is a school of self-knowledge, a practice, the essence of the Prophets' teachings.
3. There is a huge difference between sufis, peer, fakir, dervaish, and malang. Sufis do not give up normal life to be closer to God.
4. Sufis do not claim to be a religion, or to be the only way.
5. There are many schools of thoughts in sufism.
6. Merely doing bayt does not make one a sufi.
7. Sufi students are advised against discussing sufi matters until they have reached a level of maturity in sufi learning (hint hint naqsh).
8. Sufis do not like to be identified as sufis .
2. A sufi preaches the path of love. Love for God and all creation. Sufism is not a religion in its own, it is a school of self-knowledge, a practice, the essence of the Prophets' teachings.
3. There is a huge difference between sufis, peer, fakir, dervaish, and malang. Sufis do not give up normal life to be closer to God.
4. Sufis do not claim to be a religion, or to be the only way.
5. There are many schools of thoughts in sufism.
6. Merely doing bayt does not make one a sufi.
7. Sufi students are advised against discussing sufi matters until they have reached a level of maturity in sufi learning (hint hint naqsh).
8. Sufis do not like to be identified as sufis .
Minggu, 24 Agustus 2008
SUFISM IN THEORY AND PRACTICE
The word sufi almost certainly comes from the Arabic suf, meaning "wool", and implies that the sufi is a wearer of a woollen garment. The sufi concept of a God who is "all in all" differs radically from the orthodox conviction that the further he is placed from his creation, the more he is glorified.
The sufi who sets out to seek God calls himself a 'traveller' (salik), he advances by slow 'stages' (maqamat) along a path (tariqat) to the goal of union with Reality (fana fi'l-Haqq).
Islam is, at heart, a spiritual religion: "To God belong the East and the West: whithersoever ye turn, there is the Presence of God. For God is All-Pervading, All-Knowing" (Surah 2.115).
The influence of al-Ghazali in Islam is incalculable. He not only reconstituted orthodox Islam, making sufism an integral part of it, but also was a great reformer of sufism, purifying it of un-Islamic elements and putting it at the service of orthodox religion.
The sufi who sets out to seek God calls himself a 'traveller' (salik), he advances by slow 'stages' (maqamat) along a path (tariqat) to the goal of union with Reality (fana fi'l-Haqq).
Islam is, at heart, a spiritual religion: "To God belong the East and the West: whithersoever ye turn, there is the Presence of God. For God is All-Pervading, All-Knowing" (Surah 2.115).
The influence of al-Ghazali in Islam is incalculable. He not only reconstituted orthodox Islam, making sufism an integral part of it, but also was a great reformer of sufism, purifying it of un-Islamic elements and putting it at the service of orthodox religion.
Privilage of Moslem Men
Moslem men never have to think of their privilage and very few acknowledge the privilage they do have. As a moslem man:
1. I can set foot in any masjid I like.
2. When I attend Jumah prayer I know that I will have full access to the main prayer hall.
3. My voice is not interpreted as being a part of my awrah (parts of the body that are not meant to be exposed in public).
4. I can use my position as a sheikh, scholar or imam to perpetuate my own sexist, misogynistic beliefs as long as I incorporate those beliefs into my interpretation of the Quran and the Sunnah.
1. I can set foot in any masjid I like.
2. When I attend Jumah prayer I know that I will have full access to the main prayer hall.
3. My voice is not interpreted as being a part of my awrah (parts of the body that are not meant to be exposed in public).
4. I can use my position as a sheikh, scholar or imam to perpetuate my own sexist, misogynistic beliefs as long as I incorporate those beliefs into my interpretation of the Quran and the Sunnah.
Religion in Central Asia
Moslem religion
Islam, meaning in Arabic "giving oneself up to God, submission", is one of the three largest world religions, along with Christianity and Buddhism. A moslem must accept the "five pillars of faith". At present, Moslem believers number about 860 million members in more than 120 countries. The affairs of moslem communities and phetys (precepts, recommendations) on the most important issues of religious life in Central Asia are managed by the Religious Administration of Moslems of Maverounahr, having its head office in Tashkent.
Sufism
Sufism is a religious and philosophical moslem teaching developed in the Arab countries in the 8thc. The cause for the development of sufism was the state of social conditions in moslem countries. Sufism contains elements of New Platonism, Judaism, Christianity, Zoroastrianism, and particularly Buddhism.
In the 13thc. - 14thc. a variety of sufism called "Nakshbandia" was founded by Bahovutdin Nukshbandiy. There are some well preserved monuments to the saint sufis in Uzbekistan. Sufi moslems make pilgrimages to these places.
Buddhism
During the Kushan period, various religious systems were widespread in Central Asia. Some Buddhist monuments date back to the period of the Great Kushans.
Zoroastrianism
Zoroastrianism is a system of religious beliefs, which spread through the territory of ancient Iran and Central Asia in the 7thc.-6thc. BC. Zoroaster, or Zardusht, Zaraustra, Zardust, is the prophet of Zoroastrianism. It is assumed that Zoroaster began preaching in Eastern Iran and Central Asia, opposed worshiping chiefs of the tribes, priesthood, and old gods. The king was the first to adopt Zoroastrianism.
During the rule of the Arshakids and the Sasanids in Central Asia, Zoroastrianism was the official religion. The fortress dates back to the time when Afrosiab and Siyavush, the legendary hero mentioned in Avesta, ruled.
Islam, meaning in Arabic "giving oneself up to God, submission", is one of the three largest world religions, along with Christianity and Buddhism. A moslem must accept the "five pillars of faith". At present, Moslem believers number about 860 million members in more than 120 countries. The affairs of moslem communities and phetys (precepts, recommendations) on the most important issues of religious life in Central Asia are managed by the Religious Administration of Moslems of Maverounahr, having its head office in Tashkent.
Sufism
Sufism is a religious and philosophical moslem teaching developed in the Arab countries in the 8thc. The cause for the development of sufism was the state of social conditions in moslem countries. Sufism contains elements of New Platonism, Judaism, Christianity, Zoroastrianism, and particularly Buddhism.
In the 13thc. - 14thc. a variety of sufism called "Nakshbandia" was founded by Bahovutdin Nukshbandiy. There are some well preserved monuments to the saint sufis in Uzbekistan. Sufi moslems make pilgrimages to these places.
Buddhism
During the Kushan period, various religious systems were widespread in Central Asia. Some Buddhist monuments date back to the period of the Great Kushans.
Zoroastrianism
Zoroastrianism is a system of religious beliefs, which spread through the territory of ancient Iran and Central Asia in the 7thc.-6thc. BC. Zoroaster, or Zardusht, Zaraustra, Zardust, is the prophet of Zoroastrianism. It is assumed that Zoroaster began preaching in Eastern Iran and Central Asia, opposed worshiping chiefs of the tribes, priesthood, and old gods. The king was the first to adopt Zoroastrianism.
During the rule of the Arshakids and the Sasanids in Central Asia, Zoroastrianism was the official religion. The fortress dates back to the time when Afrosiab and Siyavush, the legendary hero mentioned in Avesta, ruled.
Rabu, 20 Agustus 2008
Sufism
Sufism, an umbrella term for the ascetic and mystical movements within Islam. While sufism is said to have incorporated elements of Christian monasticism, gnosticism, and Indian mysticism, its origins are traced to forms of devotion and groups of penitents (zuhhad) in the formative period of Islam. Two central sufi concepts are tawakkul, the total reliance on God, and dhikr, the perpetual remembrance of God. The introduction of gnostic elements (marifa) into sufism is often attributed to Dhu-n-Nun al-Misri. Sufism nonetheless faced growing opposition from orthodox clerics. Islamic orthodoxy and sufism were not irreconcilable, as attested by the attempt by al-Ghazali to infuse conformist moslem religious life with mysticism.
The evolution of sufism in the post-Ghazali period was influenced by Ibn al-Arabi and Ibn al-Farid. Important sufi figures elsewhere in the Islamic world include Muin ad-Din Chishti in India and Baha ad-Din Naqshband in central Asia.
Sufi orders, which assimilated aspects of native religious traditions more readily than more dogmatic versions of Islam, played a major role in the expansion of Islam into sub-Saharan Africa and central, S, and SE Asia. Other important orders include the Ahmadiyya (notably in Egypt), Naqshbandiyya (Central Asia), Nimatullahiyya (Iran), Rifaiyya (Egypt, SW Asia), Shadhiliyya (N Africa, Arabia), Suhrawardiyya and Chishtiyya (S and central Asia), and Tijaniyya (N and W Africa).
The evolution of sufism in the post-Ghazali period was influenced by Ibn al-Arabi and Ibn al-Farid. Important sufi figures elsewhere in the Islamic world include Muin ad-Din Chishti in India and Baha ad-Din Naqshband in central Asia.
Sufi orders, which assimilated aspects of native religious traditions more readily than more dogmatic versions of Islam, played a major role in the expansion of Islam into sub-Saharan Africa and central, S, and SE Asia. Other important orders include the Ahmadiyya (notably in Egypt), Naqshbandiyya (Central Asia), Nimatullahiyya (Iran), Rifaiyya (Egypt, SW Asia), Shadhiliyya (N Africa, Arabia), Suhrawardiyya and Chishtiyya (S and central Asia), and Tijaniyya (N and W Africa).
TIPS IN INDONESIA
Do
Introduce yourself and smile. Indonesians are a polite people and very tolerant towards foreigners and their manners, like to establish relationships. Greet and smile at everybody notwithstanding their level position, indicates friendliness, can make them comfortable.
If you ask simple question and call their name, you have done the ice breaking. Indonesians tend to duplicate the behaviour of the people they respect. To print name card for your employees, even if for those who in low level, can make them feel as your big family members. Provide a channel for their ideas as an expression of their morale in the company. If their ideas are underestimated, they will be passive and tend to hide their problem. Provide the opportunity to worship and respect their belief. They need the opportunity for worship. All Indonesians are religion embracers. Provide sufficient break time in Friday for your employees to give them opportunity to engage Friday prayer mass. The government has set public holidays for religious celebration.
For Indonesians, rice is staple food. They are not satisfied if they eat without rice. Don't offer pork or alcoholic drink (forbidden). If you want to buy food or drink for them, choose the food or drink, which are Halal certified. SARA (Ethnic Group. Religions, Racial Relation) issues are very sensitive in Indonesia. You should up date your company regulation with new government provisions. Indonesians usually call the tardiness as "Rubber time". Don't be late for meetings (even if they never start on time). Not all Indonesians acquire International Language, such as English. By communicating in Bahasa Indonesia, communication with Indonesians will be held understandably. Avoid dismissal of employees because culturally undesirable.
Understand status differences. Be polite. Be careful in handling the disobedience against company regulation. Transgression against company regulation must be handled carefully.
Don't:
The head is sacred and should be respected. Many Indonesians still consider communists their enemies. Waste your time and effort against Labour Union. In recent most cases, presence of 'authentic' local labour unions does help facilitate the negotiation process when Companies and workers are in disputes. If you need any assistance in Industrial Relation and Human Resource Development, you can use human resource and industrial relation service. Pointing your finger to people to show anger is impolite. Indonesians are also sensitive to the high stress intonation and impolite behaviour. Be offended if Indonesians ask question about your private life. Don't be offended if Indonesians inquire about your religion, your marital status or number of children.
Introduce yourself and smile. Indonesians are a polite people and very tolerant towards foreigners and their manners, like to establish relationships. Greet and smile at everybody notwithstanding their level position, indicates friendliness, can make them comfortable.
If you ask simple question and call their name, you have done the ice breaking. Indonesians tend to duplicate the behaviour of the people they respect. To print name card for your employees, even if for those who in low level, can make them feel as your big family members. Provide a channel for their ideas as an expression of their morale in the company. If their ideas are underestimated, they will be passive and tend to hide their problem. Provide the opportunity to worship and respect their belief. They need the opportunity for worship. All Indonesians are religion embracers. Provide sufficient break time in Friday for your employees to give them opportunity to engage Friday prayer mass. The government has set public holidays for religious celebration.
For Indonesians, rice is staple food. They are not satisfied if they eat without rice. Don't offer pork or alcoholic drink (forbidden). If you want to buy food or drink for them, choose the food or drink, which are Halal certified. SARA (Ethnic Group. Religions, Racial Relation) issues are very sensitive in Indonesia. You should up date your company regulation with new government provisions. Indonesians usually call the tardiness as "Rubber time". Don't be late for meetings (even if they never start on time). Not all Indonesians acquire International Language, such as English. By communicating in Bahasa Indonesia, communication with Indonesians will be held understandably. Avoid dismissal of employees because culturally undesirable.
Understand status differences. Be polite. Be careful in handling the disobedience against company regulation. Transgression against company regulation must be handled carefully.
Don't:
The head is sacred and should be respected. Many Indonesians still consider communists their enemies. Waste your time and effort against Labour Union. In recent most cases, presence of 'authentic' local labour unions does help facilitate the negotiation process when Companies and workers are in disputes. If you need any assistance in Industrial Relation and Human Resource Development, you can use human resource and industrial relation service. Pointing your finger to people to show anger is impolite. Indonesians are also sensitive to the high stress intonation and impolite behaviour. Be offended if Indonesians ask question about your private life. Don't be offended if Indonesians inquire about your religion, your marital status or number of children.
Khan Abdul Ghaffar Khan
Khan Abdul Ghaffar Khan was a Pashtun Indian political and spiritual leader known for his non-violent opposition to British Rule in India.
Ghaffar Khan with Mahatma Gandhi
Ghaffar Khan forged a close, spiritual, and uninhibited friendship with Mahatma Gandhi, the pioneer of non-violent mass civil disobedience in India. On several occasions when the Congress seemed to disagree with Gandhi on policy, Ghaffar Khan remained his staunchest ally.
Ghaffar Khan was a champion of women's rights and nonviolence, strongly opposed the partition of India. Bacha Khan and his followers felt a sense of betrayal by both Pakistan and India.
Shortly afterwards he addressed the Pakistan constituent assembly and announced his support for Pakistan, while at the same time his Khudai Khidmatgar movement pledged allegiance to Pakistan and severed all links to the Congress Party.
In early 1956, he broke with his brother Dr. Khan Sahib and merged his group with leftist and Nationalist parties from other provinces forming the National Awami Party.
Ghaffar Khan's politics and role has been highly controversial especially in Pakistan. Ghaffar Khan has also been heavily criticized in his native Pakistan for being anti-Pakistan.
His third son Ali Khan was non-political and a distinguished educator, and served as Vice-Chancellor of University of Peshawar.
Ghaffar Khan with Mahatma Gandhi
Ghaffar Khan forged a close, spiritual, and uninhibited friendship with Mahatma Gandhi, the pioneer of non-violent mass civil disobedience in India. On several occasions when the Congress seemed to disagree with Gandhi on policy, Ghaffar Khan remained his staunchest ally.
Ghaffar Khan was a champion of women's rights and nonviolence, strongly opposed the partition of India. Bacha Khan and his followers felt a sense of betrayal by both Pakistan and India.
Shortly afterwards he addressed the Pakistan constituent assembly and announced his support for Pakistan, while at the same time his Khudai Khidmatgar movement pledged allegiance to Pakistan and severed all links to the Congress Party.
In early 1956, he broke with his brother Dr. Khan Sahib and merged his group with leftist and Nationalist parties from other provinces forming the National Awami Party.
Ghaffar Khan's politics and role has been highly controversial especially in Pakistan. Ghaffar Khan has also been heavily criticized in his native Pakistan for being anti-Pakistan.
His third son Ali Khan was non-political and a distinguished educator, and served as Vice-Chancellor of University of Peshawar.
Selasa, 19 Agustus 2008
Marhaban Ya Ramadhan....
May Allah gives me the strength to carry on with my fasting till the end of this holy month.
May my son to be a good Moslem.
May Allah accepts what little deeds I am able to do at this time of my life.
May the Ummah to unite in peace and harmony, and for mankind to establish peace amongst them.
May my son to be a good Moslem.
May Allah accepts what little deeds I am able to do at this time of my life.
May the Ummah to unite in peace and harmony, and for mankind to establish peace amongst them.
Senin, 18 Agustus 2008
The True Faith of Islam
1. The face of terror is not the true faith of Islam. Islam is peace. The word sharia, usually translated as "law," refers to the "path" or "way" governing the modes of behavior by which moslems are enjoined to seek salvation, reasoning is therefore "an open practice." In Islam's classical era, up until the tenth century, scholars exercised ijtihad—independent reasoning—in order to reach an understanding of the divine law. Full-blown democracy, where the moslem voice might simply be one among many, implying a degree of moral equivalence between Islam and other perspectives, would be dangerous, not only for the standing of the moslem community, but for the moral life of humankind.
2. The truth of Islam was vindicated on the field of battle. As Hans Küng acknowledges in Islam: Past, Present and Future—his 767-page overview of the Islamic faith and history, seen from the perspective of a liberal Christian theologian—Islam is above all a "religion of victory." Islam "restores" the true religion of Abraham while superseding Judeo-Christianity as the "final" revelation. The past and the future belong to Islam even if the present makes for difficulties. "In the history of religions," asks Küng, did any religion pursue a victorious course as rapid, far-reaching, tenacious and permanent as that of Islam? This formative experience of victory is what interests Michael Bonner in his scholarly essay Jihad in Islamic History. God grants the moslems permission to fight "those against whom war has been made, because they have been wronged."
2. The truth of Islam was vindicated on the field of battle. As Hans Küng acknowledges in Islam: Past, Present and Future—his 767-page overview of the Islamic faith and history, seen from the perspective of a liberal Christian theologian—Islam is above all a "religion of victory." Islam "restores" the true religion of Abraham while superseding Judeo-Christianity as the "final" revelation. The past and the future belong to Islam even if the present makes for difficulties. "In the history of religions," asks Küng, did any religion pursue a victorious course as rapid, far-reaching, tenacious and permanent as that of Islam? This formative experience of victory is what interests Michael Bonner in his scholarly essay Jihad in Islamic History. God grants the moslems permission to fight "those against whom war has been made, because they have been wronged."
Bangladesh Chronology
606-47
North Indian empire of Harsha
British Period
1885
Indian National Congress formed
1905
Partition of Bengal into separate provinces of East Bengal (including Assam) and West Bengal
Independent Pakistan
January 1, 1949
United Nations-arranged ceasefire between Pakistan and India takes effect
August 8, 1956
Moslem League leader Choudhry Mohammad Ali tenders resignation as prime minister and is succeeded the following month by Awami League (People's League) leader Hussain Shaheed Suhrawardy
December 3, 1971
Pakistan launches preemptive air strikes against India
December 16, 1971
Pakistani military forces in East Pakistan surrender to Indian armed forces, marking Bangladeshi independence
Independent Bangladesh
January 25, 1975
Constitution amended, abolishing parliamentary system and establishing presidential system with de facto one-man rule under Mujib
April 21, 1977
Sayem forced to resign because of "ill health"; Zia becomes president
March 1982-December 1983
Interim presidency of Abdul Fazal Muhammad Ahsanuddin Chowdhury
May 7, 1986
Parliamentary elections give pro-Ershad Jatiyo Party (National Party) majority in Parliament
North Indian empire of Harsha
British Period
1885
Indian National Congress formed
1905
Partition of Bengal into separate provinces of East Bengal (including Assam) and West Bengal
Independent Pakistan
January 1, 1949
United Nations-arranged ceasefire between Pakistan and India takes effect
August 8, 1956
Moslem League leader Choudhry Mohammad Ali tenders resignation as prime minister and is succeeded the following month by Awami League (People's League) leader Hussain Shaheed Suhrawardy
December 3, 1971
Pakistan launches preemptive air strikes against India
December 16, 1971
Pakistani military forces in East Pakistan surrender to Indian armed forces, marking Bangladeshi independence
Independent Bangladesh
January 25, 1975
Constitution amended, abolishing parliamentary system and establishing presidential system with de facto one-man rule under Mujib
April 21, 1977
Sayem forced to resign because of "ill health"; Zia becomes president
March 1982-December 1983
Interim presidency of Abdul Fazal Muhammad Ahsanuddin Chowdhury
May 7, 1986
Parliamentary elections give pro-Ershad Jatiyo Party (National Party) majority in Parliament
15th Century Islamic History
1405: In the Timurids empire, Death of Amir Timur, succession of his son Shah Rukh.
1412: In the Golden Horde empire, Deposition of Timur, installation of Jalaluddin.
1419: In the Golden Horde empire, Death of Edigu, overthrow of Chaighray, power captured by Ulugh Muhammad.
1420: In the Golden Horde empire, Ulugh Muhammad overthrown by Daulat Bairawi. Turkomans of the Black Sheep empire, Death of Qara Yusuf; succession of his son Qara Iskandar.
1424: In the Golden Horde empire, Death of Daulat Bairawi, succession of Berk.
1427: In the Golden Horde empire, Berk overthrown by Ulugh Muhammad who captured power for the second time.
1434: Turkomans of the Black Sheep empire, Deposition of Qara Iskandar; installation of his brother Jahan Shah. Turkomans of the White Sheep empire, Death of Qara Othman, succession of his son Ali Beg.
1438: Turkomans of the White Sheep empire, Ali Beg overthrown by his brother Hamza.
1441: In the Golden Horde empire, Crimea seceded from Sarai.
1449: In the Uzbegs empire, Abul Khayr captures Farghana. In the Timurids empire, Death of Ulugh Beg, succession of Abdul Latif.
1456: In the Ottoman Turks empire, Annexation of Serbia.
1462: In the Ottoman Turks empire, Annexation of Albania.
1465: In the Golden Horde empire, Death of Said Ahmad, succession of his son Khan Ahmad. 1467: Turkomans of the White Sheep empire, Jahan Shah of the Black Sheep attacked the White Sheep. In the Burji Mamluks empire, Death of Khushqadam, accession of his son Saifuddin Yel Bey.
1475: In the Ottoman Turks empire, Annexation of Crimea.
1478: Turkomans of the White Sheep empire, Death of Uzun Hasan, succession of his son Khalil.
1480: In the Golden Horde empire, Assassination of Khan Ahmad, succession of his son Said Ahmad II.
1481: In the Ottoman Turks empire, Death of Muhammad II, accession of Bayazid II.
1493: Turkomans of the White Sheep empire, Death of Yaqub.
1497: Turkomans of the White Sheep empire, Rustam overthrown by Ahmad.
1498: In the Burji Mamluks empire, Deposition of Nasir Muhammad, power captured by Zahir Kanauh.
1412: In the Golden Horde empire, Deposition of Timur, installation of Jalaluddin.
1419: In the Golden Horde empire, Death of Edigu, overthrow of Chaighray, power captured by Ulugh Muhammad.
1420: In the Golden Horde empire, Ulugh Muhammad overthrown by Daulat Bairawi. Turkomans of the Black Sheep empire, Death of Qara Yusuf; succession of his son Qara Iskandar.
1424: In the Golden Horde empire, Death of Daulat Bairawi, succession of Berk.
1427: In the Golden Horde empire, Berk overthrown by Ulugh Muhammad who captured power for the second time.
1434: Turkomans of the Black Sheep empire, Deposition of Qara Iskandar; installation of his brother Jahan Shah. Turkomans of the White Sheep empire, Death of Qara Othman, succession of his son Ali Beg.
1438: Turkomans of the White Sheep empire, Ali Beg overthrown by his brother Hamza.
1441: In the Golden Horde empire, Crimea seceded from Sarai.
1449: In the Uzbegs empire, Abul Khayr captures Farghana. In the Timurids empire, Death of Ulugh Beg, succession of Abdul Latif.
1456: In the Ottoman Turks empire, Annexation of Serbia.
1462: In the Ottoman Turks empire, Annexation of Albania.
1465: In the Golden Horde empire, Death of Said Ahmad, succession of his son Khan Ahmad. 1467: Turkomans of the White Sheep empire, Jahan Shah of the Black Sheep attacked the White Sheep. In the Burji Mamluks empire, Death of Khushqadam, accession of his son Saifuddin Yel Bey.
1475: In the Ottoman Turks empire, Annexation of Crimea.
1478: Turkomans of the White Sheep empire, Death of Uzun Hasan, succession of his son Khalil.
1480: In the Golden Horde empire, Assassination of Khan Ahmad, succession of his son Said Ahmad II.
1481: In the Ottoman Turks empire, Death of Muhammad II, accession of Bayazid II.
1493: Turkomans of the White Sheep empire, Death of Yaqub.
1497: Turkomans of the White Sheep empire, Rustam overthrown by Ahmad.
1498: In the Burji Mamluks empire, Deposition of Nasir Muhammad, power captured by Zahir Kanauh.
Islamic banking 'goes mainstream'
A new High Street bank account compatible with Islamic sharia law has been introduced in 2005, follows the opening of a specialist Islamic bank in the UK in 2004. Gordon Rankin of Lloyds TSB said this account would make Islamic banking "mainstream".
Until the opening in 2004 of the first UK-based specialist financial institution - the Islamic Bank - moslems were able to access sharia-compliant current account facilities only through Middle Eastern banks with branches in the UK.
Until the opening in 2004 of the first UK-based specialist financial institution - the Islamic Bank - moslems were able to access sharia-compliant current account facilities only through Middle Eastern banks with branches in the UK.
Sex and Power in Turkey
The European Stability Initiative (ESI) prepared a report on Turkey entitled 'Sex and Power: Feminism, Islam and the Maturing of Turkish Democracy’ that denigrates the Republican demonstrations, claims that Turkey, legislatively, is now post-patriarchal: the government is men, the laws are men, the decision makers are men. ESI's report relates the potential for change and the legal transformation of Turkey to EU member states.
Jumat, 15 Agustus 2008
Muhammad Cartoon
COPENHAGEN, Denmark Three of Denmark's largest newspapers plan to reprint a cartoon tomorrow that depicts the Prophet Muhammad wearing a bomb-shaped turban.
Islamic law generally opposes any depiction of the prophet. In addition to numerous e-mail messages sent to Wikipedia.org, an online petition cites a prohibition in Islam on images of people.
Islamic law generally opposes any depiction of the prophet. In addition to numerous e-mail messages sent to Wikipedia.org, an online petition cites a prohibition in Islam on images of people.
Prophet Muhammad Novel Scrapped
Plans to release a novel about Prophet Muhammad's child bride A'isha have been scrapped by US publishers Random House over fears it could spark violence and reaction to the novel could equal the furore caused by Sir Salman Rushdie's Satanic Verses.
Published in 1988, the book was condemned by the Islamic world because of its perceived blasphemous depiction of the Prophet Muhammad.
Ehsan Jami’s cartoon film, expected to be released on the 20th of April 2008, is apparently even more controversial than the dreaded Muhammad cartoons: Former Dutch Labour Party politician Ehsan Jami, the founder of the Committee of ex-Muslims, has announced that he is producing an anti-Islamic cartoon called The Life of Muhammad which will be released on the 20th of April. The film will show a sexually aroused Prophet Muhammad with his nine-year-old wife: Aisha.
Offensive for moslems, not for non-moslems.
Published in 1988, the book was condemned by the Islamic world because of its perceived blasphemous depiction of the Prophet Muhammad.
Ehsan Jami’s cartoon film, expected to be released on the 20th of April 2008, is apparently even more controversial than the dreaded Muhammad cartoons: Former Dutch Labour Party politician Ehsan Jami, the founder of the Committee of ex-Muslims, has announced that he is producing an anti-Islamic cartoon called The Life of Muhammad which will be released on the 20th of April. The film will show a sexually aroused Prophet Muhammad with his nine-year-old wife: Aisha.
Offensive for moslems, not for non-moslems.
FAQ (Frequently Asked Questions) about Islam
Who is Jesus to moslems?
Jesus peace be upon Him is a true prophet.
Can Jesus, or Muhammad peace be upon them be worshipped?
Worship must be to Allah the creator of them.
Can we see Allah?
Allah is not like the sun. So no one will see Allah before he dies.
Do we have free will?
We cannot do anything if Allah will not allow it.
Does Allah answer my prayers?
We know that Allah answers all the prayers of the believers.
What is it that keeps us from entering Heaven?
Worship of anyone other than Allah is the greatest sin.
What does it mean to believe in Allah?
It means to believe in Allah in total perfection, and uniqueness. It means to believe in Allah's predestination of good, and bad (relative to us, but to Allah everything Allah does is good).
What about non-Moslems do they go to heaven?
Allah only accepts Islam.
Can anyone become a moslem?
There are two declarations, which are necessary:
1. To bear witness that no one deserves to be worship except Allah
2. To bear witness that Prophet Muhammad is the messenger of Allah.
Then What?
Moslems are brothers.
Jesus peace be upon Him is a true prophet.
Can Jesus, or Muhammad peace be upon them be worshipped?
Worship must be to Allah the creator of them.
Can we see Allah?
Allah is not like the sun. So no one will see Allah before he dies.
Do we have free will?
We cannot do anything if Allah will not allow it.
Does Allah answer my prayers?
We know that Allah answers all the prayers of the believers.
What is it that keeps us from entering Heaven?
Worship of anyone other than Allah is the greatest sin.
What does it mean to believe in Allah?
It means to believe in Allah in total perfection, and uniqueness. It means to believe in Allah's predestination of good, and bad (relative to us, but to Allah everything Allah does is good).
What about non-Moslems do they go to heaven?
Allah only accepts Islam.
Can anyone become a moslem?
There are two declarations, which are necessary:
1. To bear witness that no one deserves to be worship except Allah
2. To bear witness that Prophet Muhammad is the messenger of Allah.
Then What?
Moslems are brothers.
Kamis, 14 Agustus 2008
Was Islam Spread by The Sword?
Praise be to Allah.
Undoubtedly taking the initiative in fighting has a great effect in spreading Islam and bringing people into the religion of Allah in crowds. Hence the hearts of the enemies of Islam are filled with fear of jihad. The Orientalists wanted to slander Islam by claiming that it was spread by the sword.
The defeatists among the moslems come out to defend Islam, and they want to disavow Islam of this so-called lie, so they deny that Islam was spread by the sword, and they say that jihad is not prescribed in Islam, except in the case of self-defence. The purpose is that all religion should be for Allah alone, and that the word of Allah should be supreme. Allah says:
“And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allah may test who it is that will help Him (His religion) and His Messengers in the unseen”
[al-Hadeed 27:25]
It was narrated that Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) commanded us to strike with this, meaning the sword, whoever turns away from this, meaning the Qur’aan.
Ibn al-Qayyim (may Allaah have mercy on him) said in al-Faroosiyyah (p.18):
Allah sent him – meaning the Prophet (peace and blessings of Allaah be upon him) – with the guiding Book and the conquering sword, ahead of the Hour, so that Allah alone would be worshipped with no partner or associate, and his provision was placed beneath the shade of his sword and spear. Allah has established the religion of Islam with proof and evidence, and with the sword and spear, both together and inseparable.
The evidence clearly indicates that the sword is one of the most important means that led to the spread of Islam.
1. Allah says:
“For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and masjids, wherein the Name of Allah is mentioned much would surely, have been pulled down. Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty”
[al-Hajj 22:40]
“And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of bounty to the ‘Aalameen (mankind, jinn and all that exists)”
[al-Baqarah 2:251]
2. Allah has commanded us to prepare the means of fighting against the kuffaar and frightening them.
If Islam was only spread by peaceful means, what would the kuffaar have to be afraid of?
3. When the messenger called people to Islam, his call was accompanied by the sword, and he commanded his leaders to do likewise, so that when the people saw the serious of the moslems in calling people to their religion, that dispelled any confusion.
Al-Bukhaari and Moslem narrated that Sahl ibn Sa’d (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said on the day of Khaybar: “Tomorrow I will give the banner to a man at whose hands victory will come, one who loves Allah and His messenger, and Allah and His messenger love him.”
Moslem narrated that Buraydah said: When the messenger of Allah (peace and blessings of Allah be upon him) appointed a commander to lead an army or a raiding party, he would advise him to fear Allah with regard to himself and the Moslems with him, then he said: “Fight in the name of Allah and for the sake of Allah. Fight those who disbelieve in Allah, fight but do not steal from the war booty (before it is shared out), betray, or mutilate. Then call them to Islam and if they respond, accept that from them and leave them alone. Can people be brought in chains except in the case of jihad??
Yes, it is the religion of peace but in the sense of saving all of mankind from worshipping anything other than Allah and submitting all of mankind to the rule of Allah.
Undoubtedly taking the initiative in fighting has a great effect in spreading Islam and bringing people into the religion of Allah in crowds. Hence the hearts of the enemies of Islam are filled with fear of jihad. The Orientalists wanted to slander Islam by claiming that it was spread by the sword.
The defeatists among the moslems come out to defend Islam, and they want to disavow Islam of this so-called lie, so they deny that Islam was spread by the sword, and they say that jihad is not prescribed in Islam, except in the case of self-defence. The purpose is that all religion should be for Allah alone, and that the word of Allah should be supreme. Allah says:
“And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind, that Allah may test who it is that will help Him (His religion) and His Messengers in the unseen”
[al-Hadeed 27:25]
It was narrated that Jaabir ibn ‘Abd-Allaah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) commanded us to strike with this, meaning the sword, whoever turns away from this, meaning the Qur’aan.
Ibn al-Qayyim (may Allaah have mercy on him) said in al-Faroosiyyah (p.18):
Allah sent him – meaning the Prophet (peace and blessings of Allaah be upon him) – with the guiding Book and the conquering sword, ahead of the Hour, so that Allah alone would be worshipped with no partner or associate, and his provision was placed beneath the shade of his sword and spear. Allah has established the religion of Islam with proof and evidence, and with the sword and spear, both together and inseparable.
The evidence clearly indicates that the sword is one of the most important means that led to the spread of Islam.
1. Allah says:
“For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and masjids, wherein the Name of Allah is mentioned much would surely, have been pulled down. Verily, Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-Mighty”
[al-Hajj 22:40]
“And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of bounty to the ‘Aalameen (mankind, jinn and all that exists)”
[al-Baqarah 2:251]
2. Allah has commanded us to prepare the means of fighting against the kuffaar and frightening them.
If Islam was only spread by peaceful means, what would the kuffaar have to be afraid of?
3. When the messenger called people to Islam, his call was accompanied by the sword, and he commanded his leaders to do likewise, so that when the people saw the serious of the moslems in calling people to their religion, that dispelled any confusion.
Al-Bukhaari and Moslem narrated that Sahl ibn Sa’d (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said on the day of Khaybar: “Tomorrow I will give the banner to a man at whose hands victory will come, one who loves Allah and His messenger, and Allah and His messenger love him.”
Moslem narrated that Buraydah said: When the messenger of Allah (peace and blessings of Allah be upon him) appointed a commander to lead an army or a raiding party, he would advise him to fear Allah with regard to himself and the Moslems with him, then he said: “Fight in the name of Allah and for the sake of Allah. Fight those who disbelieve in Allah, fight but do not steal from the war booty (before it is shared out), betray, or mutilate. Then call them to Islam and if they respond, accept that from them and leave them alone. Can people be brought in chains except in the case of jihad??
Yes, it is the religion of peace but in the sense of saving all of mankind from worshipping anything other than Allah and submitting all of mankind to the rule of Allah.
MISCONCEPTION ABOUT ISLAM
1. Moslems are violent, terrorists and extremists.
"If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things." (Quran 8:61).
2. Islam oppresses women. Islam gives men and women different roles and equity between the two, is laid down in the Quran and the example of the Prophet.
3. Moslems worship a different God.
Allah is exactly the same word which the Jews, in Hebrew, use for God (eloh), the word which Jesus Christ used in Aramaic when he prayed to God.
4. Islam was spread by the sword and intolerant of other faiths. Islam has always given respect and freedom of religion to all faiths, is laid down in the Quran itself: "There is no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error". (2:256). Islamic law also permits non-Moslem minorities to set up their own courts, which implement family laws drawn up by the minorities themselves. Racism is not a part of Islam, the Quran speaks only of human equality and how all peoples are equal in the sight of God.
5. All Moslems are Arabs. The moslem population of the world is around 1.2 billion. Only about 18% live in the Arab world and the largest moslem community is in Indonesia.
6. The Nation of Islam is a moslem group.
Islam and Nation of Islam are two different religions. Islam and Farakhanism differ in many fundamental ways. There are many groups in America who claim to represent Islam and call their adherents moslems. In fact Bahaism is not Islam just as Farrakhanism is not Islam.
7. All Moslem men marry four wives.
Permission to practice polygamy is not associated with mere satisfaction of passion.
8. Moslems are barbaric, backward people.
Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine-Islam calls for faith in only one God worthy of worship.
9. Muhammad was the founder of Islam and moslems worship him.
Moslems believe all the prophets from Adam, Noah, Moses, Jesus etc. were all sent with divine guidance for their peoples.
10 Moslems don't believe in Jesus or any other prophets.
The Prophet Muhammad said: "Whoever believes there is no god but God, alone without partner, that Muhammad is His messenger, that Jesus is the servant and messenger of God, His word breathed into Mary and a spirit emanating from Him, and that Paradise and Hell are true, shall be received by God into Heaven. "(Hadith related by Bukhari).
"If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things." (Quran 8:61).
2. Islam oppresses women. Islam gives men and women different roles and equity between the two, is laid down in the Quran and the example of the Prophet.
3. Moslems worship a different God.
Allah is exactly the same word which the Jews, in Hebrew, use for God (eloh), the word which Jesus Christ used in Aramaic when he prayed to God.
4. Islam was spread by the sword and intolerant of other faiths. Islam has always given respect and freedom of religion to all faiths, is laid down in the Quran itself: "There is no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error". (2:256). Islamic law also permits non-Moslem minorities to set up their own courts, which implement family laws drawn up by the minorities themselves. Racism is not a part of Islam, the Quran speaks only of human equality and how all peoples are equal in the sight of God.
5. All Moslems are Arabs. The moslem population of the world is around 1.2 billion. Only about 18% live in the Arab world and the largest moslem community is in Indonesia.
6. The Nation of Islam is a moslem group.
Islam and Nation of Islam are two different religions. Islam and Farakhanism differ in many fundamental ways. There are many groups in America who claim to represent Islam and call their adherents moslems. In fact Bahaism is not Islam just as Farrakhanism is not Islam.
7. All Moslem men marry four wives.
Permission to practice polygamy is not associated with mere satisfaction of passion.
8. Moslems are barbaric, backward people.
Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine-Islam calls for faith in only one God worthy of worship.
9. Muhammad was the founder of Islam and moslems worship him.
Moslems believe all the prophets from Adam, Noah, Moses, Jesus etc. were all sent with divine guidance for their peoples.
10 Moslems don't believe in Jesus or any other prophets.
The Prophet Muhammad said: "Whoever believes there is no god but God, alone without partner, that Muhammad is His messenger, that Jesus is the servant and messenger of God, His word breathed into Mary and a spirit emanating from Him, and that Paradise and Hell are true, shall be received by God into Heaven. "(Hadith related by Bukhari).
Rabu, 13 Agustus 2008
Africa and Islamic Revival
In 7th century Arabia, Islam has been a faith with an activist tradition, both in theory and in practice. Paying taxes and owing allegiance to an acknowledged political head are integral to the faith of Islam. Independent dynasties became the rule in the African territories of Islam and Islamic Spain, but only two of these came to power with essentially reformist claims: the Almoravids, a Saharan dynasty that ruled Morocco and Spain between the mid-11th and the mid-12th century and their successors, the Atlas mountain Berber dynasty of the Almohads who united much of north-west Africa under their banner from the mid-12th to the mid-13th century.
During the 19th century of the Common Era, only two major revivalist figures in Africa. The first, Usuman dan Fodio, came close to being proclaimed Mahdi but opted instead for establishing an Islamic state in what is now Nigeria. The other, Muhammad Ahmad, proclaimed himself Mahdi in the Sudan, but died before carrying out his grand plans and left it to his successor, the Khalifa 'Abdullahi, to grapple with the day-to-day problems of establishing an Islamic state.
Shehu Usumanu preached against narrow condemnation of the ordinary Moslem on doctrinal grounds, while fostering a movement of wider education and community solidarity among Moslem populations both Fulani and Hausa.
In the political struggles of the late 1950s and early 1960s the Northern Peoples Congress, the dominant party in northern Nigeria, essentially presented itself as the party that embodied the ideals of the Sokoto Caliphate, and its leader: Sir Ahmadu Bello was a descendent of Shehu Usuman. Numerically, Moslems are at least half of the Nigerian population. In particular, in common with revivalists in the Sudan, Pakistan, Egypt, Algeria and elsewhere, they argue that their faith is incomplete if they do not live within a system of Islamic law-shar'ia. For them, it seemed part of an agenda to create an Islamic state.
In Islam, politics and religion are inseparable. This statement highlights the gulf that separates Moslem revivalists from their Christian compatriots, and it points to one of the reasons for Islam's success in Africa and the growing appeal of Islamic revivalism elsewhere.
Although the Mahdi's mission to conquer the world in the name of Islam had failed, his supporters seem not to have given up hope even as they settled for the more modest goal of maintaining a state guided by the laws and precepts of Islam-as they understood them-within the area of the Sudan.
In political terms the Umma party was pro-British and anti-Egyptian and stood for a completely independent Sudan. When the Sudan became independent in 1956, it had renounced any thought of union with Egypt, and the two main political parties ruled in coalition. Turabi officially holds no position in this government-it is, after all, a military government. Needless to say, it has endorsed the present regime in the Sudan.
In the case of Nigeria, Moslems and Christians as well as adherents of African religions were precipitously thrown together in political union by colonialism, were presented with the nation-state as their only political model and, initially, parliamentary democracy as their chosen method of self-government. It showed that the political consciousness of the Moslem community had reached an important point; its members defined themselves as a community separate from all others.
During the 19th century of the Common Era, only two major revivalist figures in Africa. The first, Usuman dan Fodio, came close to being proclaimed Mahdi but opted instead for establishing an Islamic state in what is now Nigeria. The other, Muhammad Ahmad, proclaimed himself Mahdi in the Sudan, but died before carrying out his grand plans and left it to his successor, the Khalifa 'Abdullahi, to grapple with the day-to-day problems of establishing an Islamic state.
Shehu Usumanu preached against narrow condemnation of the ordinary Moslem on doctrinal grounds, while fostering a movement of wider education and community solidarity among Moslem populations both Fulani and Hausa.
In the political struggles of the late 1950s and early 1960s the Northern Peoples Congress, the dominant party in northern Nigeria, essentially presented itself as the party that embodied the ideals of the Sokoto Caliphate, and its leader: Sir Ahmadu Bello was a descendent of Shehu Usuman. Numerically, Moslems are at least half of the Nigerian population. In particular, in common with revivalists in the Sudan, Pakistan, Egypt, Algeria and elsewhere, they argue that their faith is incomplete if they do not live within a system of Islamic law-shar'ia. For them, it seemed part of an agenda to create an Islamic state.
In Islam, politics and religion are inseparable. This statement highlights the gulf that separates Moslem revivalists from their Christian compatriots, and it points to one of the reasons for Islam's success in Africa and the growing appeal of Islamic revivalism elsewhere.
Although the Mahdi's mission to conquer the world in the name of Islam had failed, his supporters seem not to have given up hope even as they settled for the more modest goal of maintaining a state guided by the laws and precepts of Islam-as they understood them-within the area of the Sudan.
In political terms the Umma party was pro-British and anti-Egyptian and stood for a completely independent Sudan. When the Sudan became independent in 1956, it had renounced any thought of union with Egypt, and the two main political parties ruled in coalition. Turabi officially holds no position in this government-it is, after all, a military government. Needless to say, it has endorsed the present regime in the Sudan.
In the case of Nigeria, Moslems and Christians as well as adherents of African religions were precipitously thrown together in political union by colonialism, were presented with the nation-state as their only political model and, initially, parliamentary democracy as their chosen method of self-government. It showed that the political consciousness of the Moslem community had reached an important point; its members defined themselves as a community separate from all others.
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