On the Origins of Political Islam

by Hisham Osman Adam EisaDec. 2010يعيش العالم العربي والاسلامي منذمايربو علي ثلاثة عقود افرازات ما كان يعرف حينها باسم( الصحوه الاسلاميه)وهي ظاهره لها جذورها الاجتماعيه,التاريخيه ولها دينامياتها النفسيه وتتفاوت تجلياتها قوه وضعفا من بلد لاخر.وللخروج بنتائج عامه حول طبيعه اتجاهات ونوع تطلعات الجماعه الدينيه المشتغلة بالسياسة,ينبغي النظراليها ضمن المعطيات التاريخية المحددة لنشأة الظاهرة وتطورها وينبغي ايضا استشفاف مفعول تلك المعطيات التاريخية في تشكيل ملامح وخصوصية العلاقة بين الديني والسياسي.
فعند الكشف علي الجذور التاريخية لمسار الحركات الدينية المعاصرة لابد من استخدام المنهج التاريخي واستقراء تاريخ كل عنصر من عناصر هذه الظاهره ولابد من استخدام المنهج الوصفي ايضا لدراستها من حيث هي واقع قائم.

والجماعة الأم التي وضعت حجر الأساس لبناء الإسلام السياسي كانت في مصر المعاصرة ثم تفرعت من تلك الجماعة كما هو معروف جماعات دينيه لا تزال تعمل في ميدان الإسلام السياسي , ودراسة جماعات الإخوان المسلمين أو الالجماعه الام في ايجاز غير مخل لهي مطلوبه في هذا المقام لاعتبارين:
الاول : الكشف عن الجذور التاريخيه للاسلام السياسي المعاصر ,كيف استنبتت جذوره وكيف اينعت واثمرت ثماره.
الثاني : إن جماعه الاخوان المسلمين الام ما زالت تعمل في ميدان الاسلام السياسي جنبا الي جنب مع الجماعات الفروع .
ويدخل في يقين كاتب هذه السطور إن الإسلام السياسي بتعدد أطيافه وبتباين روافده وتياراته لايعدو كونه ( ظاهره تاريخيه) اقصي سقف لمردودها الانساني هو أدلجه المصالح الوقتيه للشرائح المرتبطه بالظاهرة ارتباطا تاريخيا ووجدانيا وانسانياوباقل القليل من من الكدح الفكري , لذلك هي مجرد ظاهرة لا تدخل في عداد المناهج الفكريه ذات الطبيعة المدرسية . ودراسه ظاهرة بهذا التوصيف لن تكتمل إضاءة مشهدها بمعزل عن التعرف علي الشخصيات التي كان لها دور فعال في حياة هذه الجماعة منذ النشأة الاولي لها والي إن تشعبت وأصبحت جماعات لا جماعه واحده .
والشخصيات التي يعرف لها هذا الدور الفعال في حياة جماعه الإخوان المسلمين فيما نري , ثلاث شخصيات ؛ حسن البنا ,عبد القادر عوده , سيد قطب .لعب الأول دور المنشئ للجماعة _الباني للتنظيم الهيكلي , والمحدد لمضمون الدعوة واهدافهاووسائلها .
بينما لعب الثاني دور المفكر الذي يقوم بعمليه التاصيل , حيث يرد كل فكره تتبناها الجماعه الي أصولها الدينية . مبينا وشارحا عبر عمليات تنظير تنتهي دائماالي إن ما جاء به الإسلام هو الأفضل , وهوالذي يقدم الخير للبشرية ويسعد الناس فهو من صنع الله وليس من صنع البشر .
اما الثالث , فقد لعب حسن ظني الدور المهم في حياه جماعه الإخوان المسلمين وفي حياة جماعات الإسلام السياسي التي تلت ,بما ادخله من تغيرات وتعديلات علي فكر الجماعة الذي كان تلقينيا, ذو قوالب جامدة في التعاطي فعرفت الجماعة علي يديه الحوار الساخن والجدل العنيف والاستقطاب الفكري وانتهي الأمر إلي وجود تيارات ثم جماعات تدعو لفكرها وتعمل لحسابها الخاص
ونحن إذ نقف مع كل واحد في هؤلاء الثلاثة لنتعرف في غير استطراد علي المساهمة التاريخية لكل .
حسن البنا هو الشخصية التي حملت نفسها مسئوليه تكوين هذه الجماعة في مصر أولا ثم في مختلف البلدان الاسلاميه ثانيا .
والمسار التاريخي لحياه حسن البنا قبل تكوين هذه الجماعه يكشف لناعن بعض من الوقائع التي كان اثرها البالغ في توجيهه الوجهة الدينيه تلك .
فقد ولد حسن البنا وعاش في بلده المحموديه وهي مهد الطريقه الحصافيه وقد كان في صباه ومطلع شبابه من اتباع ومريدي الشيخ عبدالوهاب الحصافي الذي كان معروفا بانه دائما ما يوصي اتباعه ومريديه بمجاهده الزنادقه والملاحده والمبشرين ولعل حسن البنا استبطن نزعه شيخه تلك وتاثر بها وصبغ بها تدينه الشخصي ومن ثم صارت تلك النزعه ذات اثر بالغ في عمل وفكر الجماعه .
ويحكي انه كان في بلده المحموديه ارساليه انجيليه تبشيرية , تعلم التطبيب وفن التطريز وتأوي اليتامى , ثم تأسست كرد فعل لتلك الجمعية في المحمودية , جمعيه تاخذعلي عاتقها مواجهة ما تقوم به الارساليه من عمل وتدعو إلي مقاومه المنكرات , وتلك هي الجمعيه الحصافيه الخيرية . وكان حسن البنا هو السكرتير لهذه الجمعية .وبالتالي فان مقاومه التبشير التي لازمت بدايات فكر وخطاب الإخوان هي من رواسب تلك الوجهة التي وجهته إليها الطرق الصوفية الحصا فيه وهي كانت طريقه ذات سمات خاصة, إذ كان يقوم خطابها علي جمع غير موفق بين الصوفي بنهجه الدعوي التسامحي والسلفي بغلواءه المتشدده . ولكن كل تلك الوقائع لم تجعل من حسن البنا الانسان المنصرف الي العمل السياسي , فلم يتحقق له ذلك الا بعد إن انتقل الي القاهره طالبا في مدرسه دار العلوم واخذ يغشي مجالس رجال الفكر الديني وقد ذكر ذلك بنفسه في كتابه (مذكرات الدعوه والداعيه) .
وانه في تلك المرحلة بالذات ,كان قضيه نظام الحكم في الإسلام مطروحة بعنف ,يطرحها رجال الدين وكذلك رجال السياسة ويتحاورون حول كل بعد من إبعادها .
وكان الدافع لذلك كله إن كمال اتاتورك الغي منصب الخلافة وعزل الخليفة واحل محل نظام الخلافة النظام الجمهوري المؤسس علي المبدأ السياسي _مبدأ القوميات. وقد اثأر هذا الصنيع من أتاتورك العواصف ورأي البعض إن الأخذ بنظام الحكم الوارد من الغرب وإحلاله محل ما يعتقدون بأنه النظام الديني الإسلامي هو خروج علي الإسلام .

On the History of Progressive Islam

source: http://www.othermalaysia.org/2009/07/29/does-progressive-islam-need-a-genealogy/

Does Progressive Islam Need a Genealogy?

By Farish A. Noor ~ July 29th, 2009.
(Note: This is a summary of the paper I gave at the Conference on Progressive Islam and its Global Challenges organised by the Sharif Hidayatullah Islamic University (UIN) in Jakarta over the weekend. – Farish)

History has the curious effect of rendering permanent, firm and stable things that are contingent and even radically so. More often than not the recourse to history is precisely a search for the sort of stability and certainty that many a political project needs, as if without the benefit of a long history behind it a new idea is rendered novel, contingent and possibly even dismissed as being out of place and out of time. But herein lies the irony of the situation: for in our search for origins and the false comfort of an immutable history, have we forgotten the fact that almost all the great ideas that have shaped the development of human civilisation were, at the point of their genesis, radically contingent and outside the frame of the ordinary as well? Its not for nothing that revolutionary ideas are historically revolutionary as well.
Which brings us of the past, present and future fate of this thing called ‘Progressive Islam’.

Progressive Islam is not a new school of thought or some fad that is a symptom of the post-modern times we live in. Progressive Muslims are not re-inventing Islam or re-writing the Quran and Hadith, anymore than progressive Christians, Hindus or Buddhists are reinventing Christianity, Hinduism or Buddhism. What all these religious progressives have in common is the earnest wish to translate the meaning and ethical import of their respective faith and belief-systems into social and political realities that are keeping with the spirit of the times we live in, for fear of the fact that if the normative aspects of lived religiosity do not tally and concur with the ethical norms and the phenomenal discoveries of the modern age then religion will simply be reduced to a relic of the past and religiosity will be reduced to empty meaningless rituals.

Of course the development of progressive Islamic thought has a history to it, in as much as the development of progressive Christian thought can also look back to the past to seek assurances of dogmatic conformity and exemplary models to emulate. In the case of progressive Islam, progressive Muslims today look back to the models that were set by the likes of al-Ghazali, ibn Rushd, ibn Khaldun et al. It was ibn Khaldun who pioneered what would later come down to us as modern political sociology, in his landmark work the Muqadimmah. Ibn Khaldun’s emphasis on the role played by human reason and agency as the central motor to history was revolutionary at the time as it placed human beings at the centre of the phenomenal world, and relegated to the margin the effects of fate, chance and even divine intervention. It was Khaldun who insisted that the rise and fall of nations was due to human beings and their actions, rather than being fated or determined by metaphysical or supernatural forces.
Yet we also know that the works of men like Khaldun were never really rendered mainstream in Muslim intellectual culture and that Khaldun was later brought back to global prominence thanks to the works of non-Muslim European thinkers like Rosenthal instead. Likewise it was in Western Europe that Muslim rationalism flourished the most, where it served as one of the basis for the Western Enlightenment project and by doing so laid down some of the foundations of Modernity.

Thus for progressive Muslims today to claim that their efforts to liberate normative Muslim religiosity from the shackles of outdated tradition, patriarchy, neo-feudalism etc can be so easily traced back to a singular tradition of Muslim rationalism that is somehow meant to be linear and deterministic is a case of over-simplification at best. There are no historical reasons or evidence to prove that the road from al-Ghazali leads us directly and immediately to Muslim rationalism today. We may search the annals of the past to seek models of yore, but there have also been huge gaps between the past and the present when the tradition of Muslim rationalism was so weak as to appear almost dead and non-existent.

So what then are the uses of history and genealogy? If not to offer some solace in past models, what can history to for us today?
The answer to the question lies in part in what sort of history we are talking about and what we hope history will do for us. If ‘history’ is to be understood in the narrowest sense of being merely an accurate objective record of what happened where and why, then history is at best a record of data and dates, and little else. But if we were to attempt a different approach at reading history, one that is akin to the approach of Foucault where history is instead read as a history of power-relations, hierarchies and histories of silencing, marginalisation and foregrounding, then we may be getting somewhere.

For what we need to know more than ever is not whether there were rational progressive Muslim thinkers like al-Ghazali, ibn Rushd or ibn Khaldun, but rather how and why were their ideas deemed relevant and important at one stage and then dismissed, censured and erased at another. What kind of history we need is not merely a history of ideas but also a history of the institutions and opportunity structures that render some ideas palatable – or even vitally necessary – and other ideas repugnant at different stages of a society’s development. In short we need to ask who were the ones who rendered the tradition of Muslim rationalism redundant, dangerous and anathema to Islam, and why?
For this is the nature of the struggle that progressive Muslims (like their Christian, Hindu and Buddhist counterparts) are facing today: While progressive Muslim theologians, scholars and activists continue to try to break down the hegemony of outmoded forms and norms of thinking, they are being derided and condemned by their co-religionists as ‘enemies of the faith’ (and of course the secret agents of America, the global Zionist conspiracy, Western capitalism and other nasty things.) Yet as we have seen elsewhere and in other faith communities, the struggle to evolve and develop one’s outmoded forms of religious thinking can also bring about results as long as we understand that the struggle is a fundamentally political one. Apartheid in South Africa, for instance, was justified by conservative Christians on religious grounds, and it was challenged by progressive Christian activists who engaged with scripture but with the intention of challenging political realities at the same time.

Today Progressive Muslims need to do the same thing and realise that our struggle to liberate the public domain of Muslim society is a fundamentally political struggle that has to work with and also against institutionalised forms of power, control and hegemony. History may give us some models and examples of how this was attempted centuries ago by Muslims who were regarded as modern and progressive then, but history cannot win the struggle for us today.
Which brings me back to the question: Does progressive Islam need a history?
Well, in a sense all new ideas are at the outset ahistorical. At the moment of Islam’s genesis there was no history as there was no precedent. The day after the first Muslim was converted and the community came into being, Islam’s history was 24 hours old. Yet despite its newness Islam’s message was no less relevant for not having a past. As it is with Islam, so was it with all the faith systems that are built on revealed knowledge. All the major religious and belief systems of the world were likewise ahistorical at the outset, and their endurance, spread and survivability depended not upon history – for there was no determinism or teleology involved here – but rather thanks to the engagement with real structures of power, dominance and counter-hegemony.

Progressive Muslim intellectuals today should therefore be cautious about falling back on history as if history immediately affords an idea with a certain epistemic worth that it might otherwise not possess. For a start, even the most reactionary and conservative Muslim or Christian would also fall back on history for some sense of temporal grounding, and again the case of the use and abuse of Christian dogma as a justification for Apartheid comes to mind. Just because someone quotes historical facts to you does not mean that she or he is immediately correct: in effect the person might just have a good – albeit selective – memory!

The second related worry about relying too much on history would be that if history is going to be the bulwark for every transformative project of social liberation and advancement, then there can be no real radical, revolutionary changes to any society for every new development will immediately be subsumed under the register of historical continuity and sameness. Yet we forget that for religion to have its radical, transformative and liberating potential it also needs to retain its radical distance from social norms and conventions that are outdated and ossified. Progressive Islam needs to have teeth, and be able to bite off the redundant and oppressive aspects of normative Muslim life that have become so profoundly unjust that they no longer concur with the prevailing mood and ethics of our times. But no progressive tradition can have this transformative potential if it immediately situates itself in the comfort zone of historical continuity and sameness.

Sometimes, it pays to be ahead of time or even out of time. And that was certainly the case with all the Prophets of the past.

هيئة علماء السوء....!

It's the same org that supported President Albashir in all his crimes against Sudanese people over the past 2 decades...No wonder!

بيان من هيئة علماء السودان
حول مفتريات ياسر عرمان

بسم الله الرحمن الرحيم
الصلاة والسلام على من كان غضبه في الله ورضاه وعلى آله وصحبه أولئك الذين كانوا يقومون بالدفاع عن بيضة الإسلام وشرعة المسلمين وكانوا يحكّمون دين الله حيث هو المنهج القويم .. وبعد .. فهذا بيان للأمة وخطابٌ إلى شعب السودان الذين يدينون بدين الإسلام نقول إن كتاب الله تعالى هو أجلّ كتاب وأسمى خطاب وقد تطاول عليه من تربوا في أحضان الكفر ورضعوا من ألبان الجهل حيث خرجوا على الناس بأعظم فرية وأقبح قولة أن تطبيق حدود الله وإقامة شرع الله إهانة للإنسان السوداني ما قالها هذا القائل إلا وهو يضمر شراً وينوي سوءً خروجاً على ما إتُفق عليه وصداً عما إستُوثق به وجرياً وراء الأسياد من وراء البحار،

أن المنحرفين إستفادوا إنحرافهم من المخالطة لغيرهم من اليهود والنصارى وأنهم لما توغلوا في الذنوب أورثهم الله الكفر وأنهم أصحاب أهواء ، إن مثل هذا الدّعي وجد نفسه في مأمن إحتماءً بأوليائه وإستناداً إلى الأعداء وهو يظن أن الشعب السوداني لا تستفزه هذه الكلمات ولا يغار على دينه ولا يغضب لكتاب ربه، كذب والله هذا الصوت الصارخ هو البداية للنزول في الميدان وإن دعا الداعي إعمال السنان

إن هيئة علماء السودان تجردت بالدفاع عن الإسلام حيث هو قضيتها المحورية ودينها الذي لا تتساهل في الدفاع عنه، كيف يكون الدين محمياً وبيننا من يسيئه وكيف يكون الدين مقدساً وبيننا من يطعن فيه فالإسلام منه برئ وأليق ما به أن يقدم إلى المحاكمة ليلقى جزاءه العادل بحكم الله وليُقَم فيه دين الله ويطبق عليه حد الله ونناشد الأئمة وسائر المسلمين بأن يكون منهم أشد الإنكار ضرباً على أيدي العابثين وحماية لبيضة المسلمين والله ولينا والمولى نصيرنا والرب في حمايتنا عاشت كلمة الإسلام والقلوب لها تخفق بين الجوانح إيماناً بالله وإستجابة لدعوة الله ونزولاً على حكم الله.
أيها الشعب السوداني مطلوب منكم الإلحاح على المطالبة بحماية الدين ورفع كلمة الإسلام حتى لا ترمقها عين حاقدة ولا قلوب باغضة حيث الشر قد بدأ على الأفواه ونطقت الألسن بما يستكن في الصدور فينبغي ألا تنام عين تنظر إلى الإسلام بلحظة المقت ولا من يتفوه بكلمة تسجل على الإسلام إساءة، ألا وقد هبت رياح الجهاد باللسان أو بالسنان والسودان للدفاع عن الإسلام مستعد حتى لا يترك على أرض السودان مستبدٌ حيث إن لم يكن مؤمناً لا يقدر مشاعر المؤمنين ولا معتقدات المسلمين يطعن في شرعهم ويغمز في دينهم

ألا أيها الموت خذ من لا يدافع عن الإسلام والموت ثم الموت ثم الموت لأعداء الإسلام ولا نامت أعين الجبناء .

امارة الاسلام في السودان ( تطلع دين) مواطن سودانى!

By: Hisham Habbani

http://www.sudaneseonline.com/cgi-bin/sdb/2bb.cgi?seq=msg&board=190&msg=1232280236

نقلا عن موقع سودانيزاونلاين نشرت صحيفة الصحافة السودانية هذا الخبر الهام:

((النيابة تحقق مع مسلم تنصر))الخرطوم : الصحافةبدأت نيابة الخرطوم شمال، التحقيق مع مواطن يواجه اتهامات بالردة. وقال مصدر مأذون بوزارة العدل لـ(الصحافة) أمس إن المتهم البالغ من العمر 21 عاما كان يعتنق الاسلام قبل اعتناقه النصرانية استجابة لتأثير احد الاشخاص عليه، حيث اقدم على جملة طقوس داخل الديانة الجديدة من بينها تغيير اسمه .واضاف المصدر أن النيابة باشرت التحقيق مع المتهم بناءً على مذكرة قانونية تقدم بها احد المحامين بالواقعة، دفع فيها بالمستندات المعضدة، واشار الى ان السلطات المختصة بالنيابة والشرطة شرعت في تحقيقات واسعة حول الواقعة. ))

أليس امرا طبيعيا ومنطقيا ان تخرج الناس ذرافات ووحدانا من دين الاسلام كافرة به وبشعاراته واياته الى النصرانية او الى اي دين من اديان البشر عندما تمارس مجموعة من المهووسين والفاسدين من تجار الدين استولت على السلطة بالباطل باسم الاسلام وقد احتكرت لوحدها منبر التحدث باسم الاسلام وباسمه واسم الله وشرعه وهي حتى اللحظةلا زالت تعيث في الوطن واهله عشرين عاما فسادا واجراما من شتى صنوف القتل والتعذيب والاغتصاب والمحسوبية والرشوة ونهب المال العام و افقار الناس بعد طردهم من اعمالهم مما اضطركثيرا من الناس بسبب الفقر والجوع ان تسقط وتتحلل من اخلاقها وتشيع بينهم الجريمة والانتحارات والادمان والفاحشة وتمتليء الازقة والحوارى والملاجيء بابناء السفاح.. واشاعوا الامراض الفتاكة والفتن والاحن والحروب وقد عرضوا البلاد وسيادتها للتدخل الاجنبي بعد ان تنازلوا عن بعض اراضيها للمعتدين وكل هذا المنتوج الكارثي يندرج تحت عنوان انجازات الدولة الرسالية السودانية المقدسة وهو منتوج الفضيلة واخلاق السلف الصالح كما يزعمون ويتاجرون!

اذن في ظل هذه الظروف الكارثية وهي منتوج نظام يتنطع باسم الاسلام وما دونهم ليس باسلام ما الذي يجعل الانسان السوى حريصا على التمسك بدين في بلادنا هذا الوضع الكارثي المجرم الفاسد الذي نكابده اليوم هو منتوج ومسلك اهله وحماته والمصيبة ان هنالك ملايين من الغوغاء مستعدون للدفاع عن كل هذا الباطل كانما هذا هو الاسلام الحقيقي وهذا هو واقع عاش هذا الانسان المتهماليوم بتهمة الردة و البالغ من العمر 21 عاما وهو تقريبا كل عمره حيث ولد وترعرع في هذا الجو المهووس فكيف سيكون متمسكا بعقيدة هذا هو مثالها وحكمها واهلها من القتلة والمجرمين والمعذبين واللصوص عايشهم كل عمره في ظل هذه الغيبوبة واللوثة والاجرام والمفاسد؟!ولاول مرة ادرك ان هذا الحاصل ما كنا نسميه في السودان تهكما في مزاحنا الطفولي البريء عندما يغضبك صديق ونحن نسميها حالة ( طليع الدين) اي ان توصل الاخر حالة من الغيظ الى مرحلة الكفر بالدين اي اخراج الدين من القلب.

ومن الواضح فقد (طلع) مهووسو السودان ومجرموه ولصوصه اي حكامه الحاليون ما كان من دين في داخل هذا الانسان البريء وغيره كثيرون ( طلعوا دينهم) ولم يتركوا امام هذا المسكين خيارا غير الخروج منه الى اي دين طالما لم يقدموا تصحيحا او تبديلا لهذا الواقع الاثيم....ولم ينفوا ان ما يقومون به غير شرع الله!وقطعا سيكون المحك الحقيقي في محاكمته التي ستكون مهزلة العصر لو تمت هل ياترى سيحدونه بحد الردة ويقتلونه ولو فعلوها باسم الدين في هذا المسكين قطعا ( سيطلعون دين) ما تبقى من دين عند بقية اهل السودان واذا تركوه ولم يحدوه ايضا (سيطلعون دين) حتى حيوانات واحجار السودان لانهم جبنوا عن تطبيق حد من حدود الله ! ولكنهم لا يعلمون انهم ارتكبوا ما هو اشنع من ردة هذا المسكين اي انهم ارتكبوا موبقة الاساءة الى الدين وتشويهه الى الحد الذي ادى الى ارتداد هذا المسكين ولذلك ذنبهم اعظم من ذنب هذا باعتبارهم السبب الاصيل في كفره بالاسلام عندما قدموه اليه في هذا الثوب القبيح الملطخ بدماء ضحايا الهوس من الابرياء ومفاسد اللصوص الاتقياء وافكهم امام الله والعباد باسم الله!وتعالى الاسلام عن ذلك علوا كبيرا لان ما يمارسونه اليوم في السودان واهله ليس بدين الاسلام والاسلام شانه شان بقية الاديان مقدس ومنزه عن كل هذه اللوثات لانه دين الرحمة والعدل والمحبة والمساواة والاخاء والسلام وما هو قائم في السودان هو دين ( الكيزان) دين القتل والذبح والاغتصاب والنهب والفساد والفتن والحروب والامراض .. و لانهم اساءوا لاسم الله والاسلام ولذلك لن ينصرهم الله على اعدائهم ابدا لان الله عادل لن ينصر الظالمين والفاسدين وما الذل والهوان الذي يعيشونه اليوم وهم يمارسون الولولة و(الجرسة ) و الانكسار بسبب مجرد التلويح بقرارات عبد الله ( اوكامبو) الذي سخره الله لاذلاهم الا بداية للعقاب الرباني الذي سيفضح به زيفهم وضلالهم ليذيقهم الذل والهوان وعدم الثبات في هذا الامتحان الدنيوى والذي لن يصمدوا فيه لانهم ليسوا بتقاة ودعاة بل مجرد قتلة ولصوص وفاسدين وجبناء لا يمتون ابدا لدين الله الحقيقي بصلة وقطعا سيغفر الله العزيز الرحيم والهادى الكريم لذلك المسكين والمعذور من ( طلعوا دينه) واخرين في وسط النهار!وبحق هي مهزلة اذا استمرت السلطات العدلية المحلية في بلادنا في هذه الهزلية المجافية لنصوص الدستور الانتقالي الذي يؤكد على حرية الاعتقاد ومن ضمنها التدين وهو دستور بوصلته هي روح اتفاق نيفاشا الذي انجز دولة المواطنة المدنية الحرة والتي لا تعترف بالتمييز الديني اوالعرقي اواللوني الجهوى او الثقافي او السياسي كأفضليات في تحديد حقوق وواجبات المواطنة حيث كل المواطنين سواسية تحت سقف هذا الدستور وهذه الدولة المدنية...

فهذه ردة حقيقية عن روح اتفاق نيفاشا ودستور البلاد الانتقالي وهي انتكاسة الرجوع بنا الى عصور الهوس والضلال ويتناسى هؤلاء الفاسدون المتاجرون بالدين ان الاسلام العظيم يقر مبدأ حرية التدين بين الاشخاص ( لكم دينكم ولي دين) و( كل نفس بما كسبت رهينة لها ما كسبت وعليها ما اكتسبت) ولكن من يقنع هؤلاء الفاسدين والمأفونين المتاجرين بالدين والذين مجرد وجودهم بهذا الانموذج الفاسد باسم الاسلام انهم اكبر اساءة لهذا الدين الحنيف وهم من يشجع الناس على الخروج منه بهذا الانموذج القبيح الذي لا يمت ابدا بصلة لقيم واخلاق ورح الاسلام!وهذا هو المنتوج المنطقي للدولة الثيوقراطية عندما يحتكر اهلها منبر التحدث باسم الدين اي المقدس ويخلطونه في عفونات البشر ونزواتهم فانهم باجرامهم وفسادهم واثامهم يقحمون المقدسات في مواقع تسيء لها وبالتالي يلوثونها وحينها تفقد قداستها و لن تعود مقدسات ولن يحترمها الناس لانها فقدت هالة الاحترام بسبب اقحامها في مستنقعات قذرة وهي ليست محاريب ولا صوامع بل متاجر عاهرة!

from Liberal Islam Network

Islam and Judaismfrom

www.islamlib.com/www/lib/lib.php

16/9/2007It is important to expose this historical fact to let the Muslims know that some Jewish groups have an objective perspective and were fair in building relationship with Islam. They are not like what the Muslims think.

By: Abd Moqsith Ghazali

Relationship between Islam and Judaism is often described in a bad way. Most of Muslims assumed that Jews are dishonest, stubborn and evil people. This perspective is based on the fact that Jews of Medina in the days of the Prophet has broken the political treatise, namely Medina Charter. It led to a conflict between Muslim and Jews.The Jews of Bani Mushtaliq had planned to murder prophet Muhammad under al-Harits bin Abi Dlirar’s command. Prophet heard about this information and therefore battle occurred. Until now, Palestine has not been a safe zone for its citizen, since Jews and Muslims have been fighting each other. Based on these evidences, some Muslims concluded and generalized that the Jews are not to be trusted. To support this argument they took Quranic verse, “And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed” (QS al-Baqarah: 120). Another verse said: “Many of the People of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth had become manifest unto them" (2: 109). In fact this verse specifically responded the attitude of Jews such as Ka`ab ibn al-Asyraf, Hayy ibn Akhthab, Abu Yasir ibn Akhthab, Syas ibn Qais al-Yahudi who wanted to convert Muslims into Jewish. Unfortunately, this social-political verse was regarded as theological verse. We know that generalization means simplification. History proved that not every Jews treat the Muslims badly.

First, when prophet Muhammad was twelve years old, (585), he accompanied his uncle Abu Thalib in a business trip to Syam. As they reached Boshra, they met a Jewish rabbi named Buhaira. This rabbi asserted that there are three eminent persons namely Buhaira, Rubab al-Syana, and the expected one, who is a young man beside him, namely Muhammad. When Muhammad and Maysarah went to Syam on the other day to run Khadijah’s business (before he married her), Nestor (a Jewish rabbi) testified on Muhammad’s prophethood. Nestor said that he is a prophet. It means that recognition upon Muhammad’s propethood came for the first time from the Jews, namely Buhaira and Nestor.

Second, Mukhayrîq, a Jewish man from Bani Tsa’labah who was smart and rich (he owed many farms and date palm gardens) was a victim of Uhud war. As he listened that there will be battle between Meccan polytheists against Muslim, Mukhayrîq told his fellows to support the Medina Charter. In the Medina Charter, defending Muslims is the right thing. When his fellows protested because the battle was taking place on Sabbath, Mukhayrîq replied that helping Muhammad does not disgrace the Sabbath, and affirmed that Muhammad is his heir. “If only I die in this battle, all of my treasures will go to Muhammad for a matter which God shows him”. Mukhayrîq asserted. Afterward he prepared his sword, went to Uhud hill, fought the polytheists and got killed there. Mukhayrîq was a prototype of Jew who strongly uphold the agreement.

Third, the Jews had helped Muslims in conquering the city of Andalus in Spain. In the age of Abbasid Empire, the Jews –beside the Christians and Sabeans- helped the government’s administration. They were also involved in translating Greek works into Arabic. It is important to expose this historical fact to let the Muslims know that some Jewish groups have an objective perspective and were fair in building relationship with Islam. They are not like what the Muslims think.

Malaysia bans Amina Wadud's book!

Qur’an and Women Rereading the Secrets Text From Woman’s Perspective by Amina Wadud

was one of eleven books recently banned by the state security in malaysia...!

the other books according to this site:http://thebookaholic.blogspot.com/2008/01/11-more-books-on-islam-banned.html are :

Secrets Of The Koran: Revealing Insights Into Islam’s Holy Book by Don Richardson

The Two Faces Of Islam: Saudi Fundamentalism and Its Role in Terrorism by Stephen Schwartz

Woman In Islam by Margaret Speaker-Yuan

Islam Unveiled: Disturbing Questions About The World’s Fastest Growing Faith by Robert Spencer

What Makes Me A Muslim by Catherine M. Petrina

The Importance Of Muhammad by Marilyn Tower Oliver

Faiths - Islam : Worship, Festival and Ceremonies From Around The World by Trevor Barnes

How Conservative Muslims see Liberal Islam

to read the whole article, go to:
http://kamigoroshi.net/thoughtful/between-liberal-and-conservative-islam

Between Liberal and Conservative Islam

• Destroying the meaning of Islam, Faith, Believers and Infidels
• Deligitimizing the Uthmani-compiled Quran, and promoting the Critical Edition Quran.
• Equating the Quran with religious texts of other religions.
• Deligitimizing the (generally accepted) interpretation of the Quran.
• Destroying Islamic law.
• Destroying the authority of Prophet Muhammad, his companions and the ulama Supporting moral decay.

Laleh Bakhtiar: An American Woman Translates the Qur'an

by Andrea Useem, Religion BookLine -- Publishers Weekly, 4/18/2007
http://www.publishersweekly.com/article/CA6434571.html

What does it mean beat someone "lightly?"
Muslims have debated this question over the centuries while interpreting a verse in the Qur'an where God instructs Muslim men, if they fear "disobedience" from their wives, to take several steps: admonish them, sleep separately from them, and then—here's the point of controversy. Until now most Muslims have understood the final command, idribuhun, to mean "beat them lightly." Scholars have given this phrase a range of meanings, some as innocuous as tapping a wife with a wet noodle, others as ominous as hitting them without leaving a mark.
But to Laleh Bakhtiar, an Iranian-American Muslim author and translator, this interpretation seemed both illogical and immoral. "As Muslims we are supposed to follow the Prophet Muhammad's example, and we know that the Prophet never hit anybody," so how could the Qur'an be saying it is okay? Bakhtiar told RBL, noting that when the Prophet Muhammad was upset with any of his multiple wives, he withdrew from them for some weeks rather than beat them.
When Bakhtiar, in the midst of what became a seven-year project to translate the Qur'an into English, came across an alternative translation for the word in question that meant "to go away from," instead of "to beat lightly," it made perfect sense to her, she said.
Her new translation of the holy text, The Sublime Quran, is out this month from the Chicago-based Kazi Publications and is the first by an American Muslim woman; U.K.-based Madinah Press published the 1999 Noble Qur'an, which was translated by Englishwoman Aisha Bewley and her husband.
But with the "beat them lightly" interpretation so ingrained in Muslim thought and legal structures, will her translation really effect change? "It's a start," she said. "The very fact that Kazi Publications, the oldest Muslim publisher in America, is willing to publish it is in itself a sign things are changing." So far her translation has stirred mostly controversy, with Arabic grammarians challenging her translation of the verse and rank-and-file Muslims in the blogosphere criticizing the fact that Bakhtiar doesn't speak modern Arabic.

Bakhtiar said she hopes her translation will elevate the image of the Prophet Muhammad around the world. "Why can the Danish feel they can make fun of him? Because we're allowing behavior that is immoral and then expecting everyone to respect our Prophet. It doesn't work that way. It has to start with us: we have to morally heal ourselves first."

الجذور التاريخية لانتشار ظاهرة الهوس الديني في العالم الإسلام

د. محمد سعيد القدال-1

تجتاح العالم الإسلامي أمواج عاتية من العنف الذي لم يشهده في تاريخه. وهذه الموجة العاتية من العنف لها عدة مسميات. فتسمى الأصولية أو الإسلام السياسي أو التأسلم او الاسلاموية وغيرها. على أننا نفضل استعمال الهوس الديني لأنها الصفة المشتركة بين تلك الحركات على اختلاف مظاهرها ومراميها، ولاتها الصفة التي تعطيها الوصف المميز لها، فالذي يحدث هذا ما هو إلا طيش وانفلات مجنون.

ورغم ان كل واحدة من تلك الحركات لها خصوصيتها في كل بلد إسلامي وتختلف درجاتها من الهوس والتعصب .

إلا إن بينها خصائص مشتركة وهي التي سوف نتناولها في هذه الدراسة عن الجذور التي خرجت منها. فما هي الجذور التاريخية التي تشكلت فيها معالم تلك الحركات واتخذت منها صفاتها ؟ نتناول أولا المعالم الأساسية للظاهرة، ثم الصفات المشتركة بينها وأخيراً الجذور التي خرجت منها. انتشرت ظاهرة الهوس الديني في العقدين الأخيرين من القرن العشرين بين قطاع واسع من جيل الشباب، جيل الغد. وهم جيل ايجابي وليس سلبياً رغم اختلافنا معه في التعبير عن ايجابية، فلم يتجه إلى إدمان المخدرات أو السقوط في مستنقعات الرذيلة التي أخذت تحاصره من عدة جهات، بل خرج بعضه مضحيا بحياته في سبيل ما يؤمن به . وإذا استرخص الإنسان حياته من أجل المبدأ فهذا الأمر يحتاج لتمحيص متروٍ وفحص عميق، وليس مجرد الردع بقوات الطوارئ والوعظ المسطح الغث ، فالأمر ليس مجرد إرهاب. كما انه ليس تعصباً للدين وإلا لانتشر وسط الكهول والشيوخ أيضا ولما اقتصر على جيل الشباب. إنها ظاهرة تحتاج إلى فحص, فهذا الجيل من الشباب المهووس ليسوا أعداء من الخارج بل من داخل أسرنا ومجتمعنا. فلابد من البحث عن الأسباب التي أدت إلى هذا الجنوح الذي أصابهم.المعلم الثاني, ان الظاهرة انتشرت بين جيل الشباب في العقود الثلاثة الأخيرة من القرن الماضي، واتسع انتشارها بشكل عنيف منذ منتصف الثمانينات. فلماذا أصبح قطاع واسع من جيل الشباب مهووساً دينياً في أخريات القرن الماضي؟ وحتى إذا قبلنا تسمية صحوة ، فسوف تجابهنا عدة أسئلة : لماذا الصحوة الآن ولماذا اقتصرت على الشباب ولم تمتد إلى الكهول أو إلى الشيوخ الذين ترعرعوا في كتف العقيدة الإسلامية؟ فنحن أمام ظاهرة انتشرت بين قطاع معين من الشباب وخلال فترة زمنية معينة، فلماذا ؟ هذا هو السؤال الملح. ما هي الصفات الأساسية لظاهرة الهوس الديني؟ تركز أجهزة الإعلام على الإرهاب باعتباره الصفة المميزة للتعصب الديني. ذلك أن الإرهاب مثير وعنيف ويودي بأرواح الناس فوجد تركيزاً في الأجهزة الإعلامية. ولكن ليس كل من هو مهووس ومتعصب دينياً إرهابياً. قد يكون رصيداً للإرهاب، لكنه لا يمارس بالضرورة الإرهاب. فالإرهاب صفة لشريحة من المهووسين دينيا. وهو تعبير عن مرحلة منفلتة. كما ان الإرهاب موجود بين المهووسين دينياً وغير المهووسين. وموجود في البلاد العربية وغير العربية.

ولاشك أن الإعلام يلعب دوراً سلبياً لحد بعيد، فهو إعلام تسيطر عليه المؤسسات الرأسمالية أو الطفيلية. ولذلك تعمل على صرف الأنظار عن جوهر الأزمة، لإضعاف الحس النقدي لدى الشباب حتى لا يصلوا إلى الطفيلية، فالإرهاب تمارسه شريحة من المهووسين دينيا. ولا يقتصر الإرهاب عليهم فيمارسه الهندوس والصهاينة كما مارسته التنظيمات الفلسطينية، ومارسه من قبل النازيون بشكل همجي. الصفة الثانية التي تنتشر على نطاق واسع بين المهووسين دينيا هي التركيز على المظاهر الخارجية والطقوس بشكل مبالغ فيه، هذه أخطر مظاهر الهوس الديني، لأنها تجعل الشباب يتمسك بالقشور دون الجوهر، ويتباهى بها. وأبرزها انتشار الحجاب بين الفتيات، أو ما يسمى اللبس الإسلامي. وليس للإسلام لبس محدد للنساء. لذلك نجد أنواعاً مختلفة من الحجاب تمتد من تغطية الشعر إلى تغطية كل الجسم بما في ذلك أصابع اليدين والرجلين بلباس أسود في طقس حار جداً تصل الحرارة فيه درجات عالية، وهناك مثل صارخ : قبل أعوام خلت رأى احد الشباب في الجزائر من المهووسين أن لبس إحدى الفتيات ليس إسلاميا فأطلق عليها الرصاص وأرداها قتيله. فذلك الشاب نصب من نفسه حكماً يقرر ماذا يكون عليه اللبس الإسلامي ، ثم ارتقى منصة القضاء وأصدر حكما بإعدام الفتاة وتولى أخيراً دور الجلاد فقام بتنفيذ الحكم . وحتى إذا فرضنا أن اللبس ليس إسلاميا حسب زعمه فهل عقوبة ذلك الإعدام؟ وهذا مثال جانح للهوس الديني. ودونكم والحجاب الذي تفرضه حركة طالبان على النساء في أفغانستان.

وانفجرت في مصر معركة عام 2006 حول النقاب، عندما قالت د. سعاد صالح عميدة كلية الدراسات الإسلامية في جامعة حلوان إن النقاب ليس من الإسلام، وأن النقاب عادة وليس فريضة. فصدرت فتوى بإهدار دمها. وقال أحد أئمة المساجد: لو رأيت سعاد صالح لقتلتها على فتواها بأن النقاب ليس فريضة. الأمر الأهم ان الفتيات أصبحن يتحجبن بأشكال مختلفة بالذات في العقد الأخير من القرن الماضي، بينما كان الحجاب قاصراً في الماضي على النساء دون الفتيات. وحتى ذلك الحجاب كان في حدود معينه فما الذي حدث حتى ارتدت الفتيات إلى الحجاب الذي عارضه الإمام محمد عبده وقاسم أمين وهدى شعراوي وجيل كامل من رواد الاستنارة المسلمين؟ وكيف تقبل المرأة بالحجاب الذي يرتد بها من إنسان إلى عورة؟ ولماذا اغلب الحجاب لونه اسود في بلاد حرارتها عالية وهل هو مظهر للتدين أم مزايدة؟ وانتشرت بين الشباب ظاهرة إطالة اللحية. ليس هناك غرابة في إطالة اللحية، فها هو جيل الشباب في البلاد الغربية يطلق لحاه. ولكن الغريب هو انتشارها بين الشباب وليس الشيوخ وفي سنوات بعينها.

وقد امتعض المتنبي قبل ألف عام حتى من هذه الظاهرة وقال بيت شعره المشهور: أغاية الدين أن تحفوا شواربكم يا امة ضحكت من جهلها الأمم؟ ومن المظاهر الخارجية التي انتشرت أيضا الجلباب القصير أو تقصير البنطلون،لأن اللبس الطويل كان لبس الأباطرة والملوك، واللبس القصير يعبر عن قصور الإنسان وينطوي على نزعة تصوف.كل هذه المظاهر الخارجية تعطي الشباب إحساساً بالذاتية وتفرداً ، وتمنحهم المظاهر الخارجية المشتركة انتماءً وتواصلاً ورابطة تجمع بينهم دون تعقيد فكأنهم في فيلق عسكري. ويجدون في تلك المظاهر المشتركة حماية وجداراً يتكئون عليه في وقت أصبح السقوط في الهاوية قاب قوسين أو أدنى. كما أن تلك المظاهر هي الجانب السهل الذي لا يحتاج الأخذ به إلى كبير عناء. إن اقتفاء سيرة الرسول ليس لحية وجلباباً قصيراً ومسواكاً، ولكن الاقتفاء بتلك السيرة العطرة أكثر مشقة من ذلك. إن سيرة الرسول (ص) تمثل انسجاماً لا تناقض فيه بين سلوكه الشخصي ونشاطه العلمي والدعوة التي حمل أمانتها، تتداخل كلها معاً في نسيج واحد لا انفصام ولا تناقض فيه. هذا ما أعطى الرسول (ص) مكانته المتفردة نموذجاً أعلى للإنسان الكامل، ويرتقي الإنسان كلما اقترب من ذلك الكمال. وهذا هو الأمر الشاق الذي يحتاج إلى مجاهدة حقيقية للنفس. أما المظاهر الخارجية أمرها سهل ويستطيع أن يأخذ بها من هو صادق ومن هو أفاك. عن صحيفة السوداني: http://www.alsudani.info/index.php?type=3&id=

2147521593&bk=1

الجذور التاريخية لانتشار ظاهرة الهوس الديني (2)

د. محمد سعيد القدال

نواصل تناول الصفات التي تتسم بها ظاهرة الهوس الديني. الصفة الثالثة هي النفور الذي يصل أحيانا مرحلة العداء لأغلب مظاهر الإبداع من فنّ وموسيقى وغناء ومسرح ورقص، باعتبارها مظاهر تفسّخ وانحلال. وربما كان في ممارسة البعض لتلك الجوانب ما ينفّر منها، ولكن حركة الإبداع أعمق من ذلك، وقد أعطت حياة البشر عمقا وبعدا وثّق من انتماء البشر إلى الكون وإلى خالقه. وفى الوقت الذي يهاجم فيه اليوم بعض أئمة المساجد قمم الإبداع ، نجد الإمام محمد عبده يكتب إلى تولستوي الروائي الروسي رسالة في مطلع القرن العشرين يشيد برواياته التي تمجد القيم الخيرة في الإنسان. فتجسيد هذه القيم روائيا يختلف عن الوعظ، لأن الإبداع أكثر مشقة ويحتاج إلى مقدرات في الخلق والابتكار. ولذلك لن تجد بين جيل الشباب المهووس دينيا أي مبدع. بل حاول أحدهم اغتيال نجيب محفوظ دون أن يكون قد قرأ رواية من رواياته، في الوقت الذي تقرأ فيه هذه الروايات على امتداد كوكبنا بمختلف اللغات. وقامت حركة طالبان بتحطيم أجهزة الراديو والتلفزيون لأنها مظهر تفسخ، بينما ينطلق مقاتلوها بالدبابات والمدافع التي تحصد أرواح الناس . وتنتشر فيها زراعة وتجارة المخدرات التي تدمر الشباب فتزوي أيامهم. الصفة الرابعة ،الموقف المعادى للمرأة، مع وجود اختلافات في ذلك الموقف. فهم ضدّ عمل المرأة وبعضهم يشتط وينادى بعدم خروجها من المنزل. ويصرّون على الفصل بين الجنسين في الجامعات والمعاهد. ولا يعارضون تعدد الزوجات. ويصل هذا الموقف إحدى قمم التطرف في ما ذهب إليه الشيخ عبد العزيز بن باز من أن عمل المرأة مثل الدعارة. وتعبر حركة طالبان في موقفها من المرأة عن أقصى ما وصل إليه الهوس الديني من درك سحيق. والشيء الغريب أن بعض الفتيات يشاركن من هذه الأفكار التي تحيلهن إلى حريم وإلى مواطنات من الدرجة الثانية أو ما دون ذلك. ويبدو أن هؤلاء لم يطلعوا على ما قاله القرآن عن المرأة، أو قرأوه بعيون الموتى.الصفة الخامسة الاقتناع المطلق بصحة الرأي. فلا يحتملون الرأي الآخر ويعتبرونه خروجا على الحقيقة ومروقاً. بل قد يكفّرون صاحب الرأي الآخر لمجرد اختلافه معهم. وهذا ما يدفعهم إلى مجابهة مخالفيهم بالعنف الجسدي. ولا يميلون إلى مناقشة الآخرين. فهم آلة فكرية صماء مورست عليها درجة كبيرة من غسيل المخ. لذلك يحفظون نصوصاً يستشهدون بها يمنة ويسرة دون تمحيصها ويرفضون أي رأي عقلاني حولها. ولذلك قامت إحدى جماعات الهوس الديني بتأسيس جامعة اسمها "جامعة الإيمان"، وهو أمر ينافي تماما رسالة الجامعة. فالجامعة تجمع مختلف التخصصات ومختلف التيارات الفكرية، وتصطرع كلها في إطار المنهج العلمي، وهذا ما جعل الجامعات تصبح منارات عالية. أما جامعة الإيمان فهي ملهاة هزلية. الصفة السادسة تداولهم كتبا معينة وقراءتها دون تفكير ناقد، باعتبار أن ما جاء فيها مسلمات. وليست هناك غرابة في قراءة هذه الكتب، إنما الغرابة في الانتشار الواسع لهذه الكتب بين جيل الشباب في فترة زمنية معينة. فما الذي يجمع بين أفكار هؤلاء الكتاب مما أعطاها هذا الرواج بين الجيل المهووس دينيا؟ كتبوا جميعهم في ظروف أزمات حادة. ففي القرنين الثالث عشر والرابع عشر الميلادي واجه العالم الإسلامي التتار من الشرق والصليبيين من الغرب وصراعات الحكام داخل البلاد العربية والانحرافات الجانحة لبعض الفرق الصوفية. فانبرى ابن تيمية للدفاع عن الهوية الإسلامية بالعودة إلى السلفية. وكانت سلفيته المتزمتة تمسكا بمعيار ثابت في مواجهة تلك الغزوات والتشققات. وعاش ابن كثير في ظروف أزمة حادة أيضا. وتعكس أفكار المودودي أزمة القلة المسلمة وسط طوفان من الهندوس. وفى إطار تلك الأزمة تشكلت مرتكزاته الأيديولوجية. وكتب سيد قطب "معالم في الطريق" وهو في سجون عبد الناصر، وحركة الإخوان المسلمين في قمة أزمتها ولا تستبين أمامها أفقا واضح المعالم. وتحول سيد قطب من الكتابة عن "معركة الإسلام والرأسمالية" و"العدالة الاجتماعية في الإسلام" و"التصوير الفني في القرآن" إلى الجاهلية الجديدة في كتابه "معالم في الطريق" و كتابه "مشاهد القيامة في القرآن". وظل كتاب "معالم في الطريق" متداولا طوال عهد عبد الناصر، وطبع ثلاث مرات بأمر عبد الناصر رغم اعتراض الأجهزة الأمنية, لأن أجهزة الأمن تنظر تحت رجليها وليس لها أفق سياسي عريض، لذلك لم يجد الكتاب الرواج الذي لقيه فيما بعد. فهذه كتابات مأزومة إن صح التعبير. والكتابات التي تستسلم لمحاصرة الأزمة لا تضيء طريقا ولا تنير بصيرة. ولم يحدث أن خرج فكر مأزوم من ضبابية الوضع المأزوم وعتمته، لأنه يكون في الغالب ردّ فعل للأزمة، فيرتد إلى ظلمات الماضي ليختبئ فيها من نور الحاضر الذي يرتعد من وهج ضيائه. وأصبح لأولئك الكتاب نسخ جديدة استغلت معطيات ثورة الاتصالات من تلفزيون وكاسيت وفيديو، وأخذوا يروّجون لأفكار غثة تجد لها استجابة وسط مشاعر جيل الشباب المهووس وهم في حالة توقف العقل و غيبة الوعي. فهم يهاجمون الحضارة الغربية المتفسخة المنهارة من فوق الأجهزة التى ابتدعتها تلك الحضارة. دون أن يحفلوا بالتناقض الصارخ في موقفهم الانفصامي. لماذا حدث هذا؟ مثل هذه الظاهرة تحتاج إلى تمحيص يغوص إلى القاع ويشارك فيه مختلف الكتاب. و يجب أن يتحول الحكام من الدفاع عن أنظمتهم المهترئة وعروشهم المهتزة إلى التصدي لهذه الظاهرة التي تهدد جيلا بأكمله، جيل الغد. وسوف نحاول أن نتتبع الجذور التاريخية التي يمكن أن تفسر بروز وانتشار هذه الظاهرة في السنوات الأخيرة، وننظر إليها نظرة شمولية، لعل هذا يساعد في فتح المزيد من قنوات الحوار، ويساعد على الخروج من سياسة الردع إلى المعالجة الموضوعية للظاهرة.

الاسبوع المقبل موعدنا مع الحلقة الثالثة.

.http://www.alsudani.info/index.php?type=3&id=2147521767&bk=1

NRCAT:Stop the CIA program of 'enhanced interrogation techniques'

Dear Friends of NRCAT,
The National Religious Campaign Against Torture is working actively on a number of fronts to stop U.S. sponsored torture. We now have staff people to make us more effective, but our strength lies in what you can do. With Congress in full gear for the next few months, NRCAT has three important requests of you.
1. Send an email to your Members of Congress and tell them to stop the CIA "enhanced interrogation techniques" program.
On July 20th, President Bush issued an Executive Order on the CIA's interrogation techniques for U.S.-held detainees. The order made clear that the program of "enhanced interrogation techniques" used by the CIA will continue. The military, under the Army Field Manual, is prohibited from using interrogation techniques that violate the Geneva Conventions. The CIA is not subject to the limits of the Army Field Manual. T wo administration officials told the Washington Post that under the new Executive Order "suspects now in U.S. custody could be moved immediately into the 'enhanced interrogation' program and subjected to techniques that go beyond those allowed by the U.S. military ."
To stop U.S. sponsored torture, the CIA should stop the enhanced interrogation program. Please click here to send an email to your senators and representative, telling them to stop the CIA enhanced interrogation program -- stop the torture -- stop cruel, inhuman, and degrading treatment of all detainees. You may also wish to send a letter or call their Washington offices. The Capitol Switchboard number is 202-225-3121

2. Sign Up for Spotlight on Torture
Rory Kennedy’s HBO documentary “Ghosts of Abu Ghraib” received the Primetime Emmy Award for Best Non-Fiction Film last weekend. If you have not had a chance to sign up your congregation to show this powerful and challenging film between October 21 and 28, please do so by close of business on Friday, September 14. If you sign up online by Friday, you should receive the DVD and supporting materials by the end of September. If you are unable to sign up by Friday, but do so by the end of the month, you’ll receive the DVD and materials in mid-October. For more information, visit the Spotlight information page.

3. Help NRCAT "win" $100,000
We have 48 days left in the Peace Primary, a special fundraising effort provided by the Ploughshares Fund. NRCAT is one of 12 organizations invited to participate in a project in which visitors to the Peace Primary web site during the months of September and October are encouraged to make financial gifts between $10 and $1000 to one or more of the selected organizations.
The organization receiving the most money between September 1 and October 31 is awarded a gift of $100,000 in addition to the funds contributed to the organization during the month. For those committed to ending U.S.-sponsored torture, the Peace Primary provides an opportunity to increase the capacity of NRCAT to bring the moral and religious voice to an issue that has tarnished the moral fabric of the U.S.
If you are able to contribute during the week of September 10, your gift to NRCAT will be matched up to $1,500 with funds given by two contributors to the Peace Primary. Thank you for any contribution you are able to make. Please also consider telling your friends about the Peace Primary.

Thank you for all you do to end U.S.-sponsored torture.
Sincerely,Linda Gustitus, President, NRCATRichard Killmer, Executive Director, NRCAT
LINKS:
Send an email to Congress: http://salsa.democracyinaction.org/o/2162/campaign.jsp?campaign_KEY=12733
NRCAT Spotlight on Torture page: http://www.tortureisamoralissue.org/spotlight.aspx
Peace Primary Website: http://www.peaceprimary.org/

National Religious Campaign Against Torture: www.tortureisamoralissue.org

The Gods and Godesses of Africa

http://www.homestead.com/wysinger/kush.html

Head of god Imseti from canopic jar of
King Tanutamani
Nubian
Napatan Period, 664-653 B.C.
Sudan, Nubia, (el-Kurru)

The article below from:http://www.scns.com/earthen/other/seanachaidh/godafrica.html

Most African cultures, if not all, believe in a Supreme Creator in one form or another. A God behind the Gods, a Supreme God who created everything. The Creator is thought to have once lived on Earth, but left it for His Kingdom in the Sky because of human infractions. Because he was no longer in direct contact with the people, Lesser Gods were created directly from His power to do certain jobs that were given to them. These Lesser Gods are the Gods of Earth, The Rains, Water, The Winds, Fire, etc. The Deities are capable of answering human prayers by use of their own power and can intercede on man's behalf with the Creator Himself. Although The Supreme Creator is usually referred to by him etc. it is beyond sex, being both male and female. It has no form and is thought of in an abstract way. It is available to any human, regardless of their position. A breath of Its Divine Being is within all animate and inanimate things.
It is known as Mulungu (East Africa), Leza (Central Africa), Nyambe (West Tropics), Nyame (Ghana), the Molder, Giver of Breath and Souls, God of Destiny, One Who Exists of Himself, God of Pity and Comfort, the Inexplicable, Ancient of Days, the One Who Bends Even Kings, the One You Meet Everywhere, etc.
Among many tribes, the creation of the Earth took four days. The fifth day was reserved for worshipping the Orisha Nla (Chief of the Deities), who actually created the Earth with the instruction and aid of the Supreme Creator. The Orisha Nla was also given the task of creating bodies out of clay. When this was complete the Supreme Creator secretly placed the spark of life within the forms. These newly created humans were then placed on the Earth to live.

The Gods and Goddesses
Adroa Other Names: "God in the sky", God on Earth", Creator God, River God. Location: The Lugbara of Zaire and Uganda. Description: He is pictured as tall and white with only half of his body visible. Rules Over: Social order, law, death.

Akuj Location: The Turkana of Kenya. Rules Over: Divination.
Ala Other Names: Ale, Ane. Location: The Ibo of Nigeria. Description: Extremely popular Goddess and Earth Mother. She is a Creator Goddess and Queen of the Dead. Rules Over: Community laws, morality, oaths, harvest.
Anayaroli Location: The Temne. Description: River demon. Rules Over: Wealth.
Asa Other Names: Father God, "the strong lord." Location: Akamba of Kenya. Rules Over: Mercy, help, surviving the impossible.
Asase Other Names: Yaa, Aberewa, Efua, "Old Woman Earth." Location: The Ashanti of West Africa. Description: Goddess of creation of humans and receiver of them at death. Rules Over: Cultivation, harvest.
Behanzin Location: West Africa. Description: Fish God.
Cagn Location: South Central Africa among the Bushman. Description: Creator God. Rules Over: Sorcery and Shape-Shifting.
Chiuta Other Names: Mulengi, Mwenco, Wamtatakuya Tumbuka. Description: Creator God, Rain God. Is self-created and omniscient. Rules Over: Rain, help, plant growth, food.
Chuku Other Names: Chineke. Location: The Ibo of East Nigeria. Description: "The first great cause", "Creator", Father of Ale, The Earth Goddess. Offerings and sacrifices were done for him in groves. Rules Over: Help, goodness.
Danh Location: Dahomey. Description: Snake God. Rainbow Snake shown with tail in his mouth. Rules Over: Wholeness, unity.
En-Kai Other Names: Parsai, Emayian. Location: Masai. Description: Sky God. Grass is used in rituals for him. Rules Over: Rain, vegetation, blessings.
Fa Location: Dahomey. Rules Over: Destiny.
Famian Location: Guinea. Rules Over: Protection, health, fertility.
Gauna Other Names: Gawa, Gawama. Location: Among the Bushmen.Description: Leads the spirits of the deceased. Rules Over: Disruption, harassment, death.
Ge Location: Dahomey. Description: Moon God.
Gu Location: The Fon of West Africa. Rules Over: War, smiths.
Guruhi Location: Gambia. Description: Evil God. Meteors are his sign. Rules Over: Power and death over enemies.
Heitsi-Eibib Location: The Hottentots. Description: Sorcerer God. Rules Over: Shape-shifting, magick.
Imana Other Names: Hategekimana, Hashakimana, Habyarimana, Ndagijimana, Bigirimana, "Almighty God." Location: The Banyarwands. Rules Over: Power, goodness, children, planning.
Ison Other Names: Eka Obasi, Obasi Nsi, Ibibio, Ekoi. Location: West Africa. Description: Tortoise-shelled Goddess. Rules Over: Fertility of the Earth.
Jok Other Names: Jok Odudu, Alur. Location: Uganda and Zaire. Description: Black goats were to be sacrificed to him when rain was needed. Rules Over: Rain.
Juok Other Names: Shilluk, Supreme God. Location: White Nile. Description: Created all men on Earth.
Kaka-Guia Other Names: Nyami. Location: The Volta areas. Description: He brought souls to the Supreme God.
Katonda Other Names: Lissoddene, Kagingo, Ssewannaku, Lugaba, Ssebintu, Nnyiniggulu, Namuginga, Ssewaunaku, Gguluddene, Namugereka. Location: The Ganda of East Africa. Descriptiojn: Creator God. Rules Over: Help, Judgment, aid when the odds are against you, control over spirits, divination, oracles.
Kwoth Location: The Nuer of South Sudan. Description: Great Spirit God. Rules Over: Nature, help, compassion, judgement.
Leza Location: Dahomey.Description: Chameleon God/dess. Rules Over: Protection, divination.
Mbaba Mwana Waresa Location: The Zulu of Natal. Description: Goddess of what she rules over. Rules Over: Rainbows, rain, crops, cultivation, beer.
Mawu Location: Dahomey. Description: Supreme Goddess, creator of all things. Mawu is worshipped by The Fon of Benin in West Africa as a Moon Goddess and creatrix of everything.
Mukuru Location: Macouas of Zambesi, Banayis. Description: Supreme God, creator of everything. Rules Over: Agriculture, architecture, the harvest.
Mungo Location: Giryama of Kenya. Description: Rain God. Rules Over: Rain.
`Nenaunir Other Names: The Rainbow Snake. Location: Masai of Kenya.Description: An Evil Storm God who was linked to the rainbow. Resided in the clouds and was a dreaded spirit. Rules Over: Storms.
`Ngai Location: Masai. Description: Creator God. Rules Over: Life and Death.
Ngami Description: Moon Goddess.
Njambi Location: Lele. Description: Creator God. Rules Over: Protection, justice, help, forests, fertility.
Nyambe Location: Koko of Nigeria. Description: God. Rules Over: Restoring Life.
Nyambi Other Names: Nyambe. Location: The Barotse of Upper Zambesi. Description: Gread God. Creator of everything.
Nyame Location: The Twi of West Africa. Description: Great God who prepared the soul to be reborn on the physical plane and gave out its fate. Rules Over: Fate.
Nyamia Ama Location: Senegal. Description: God of storms, rain and lightning. A sky god. Rules Over: Storms, rain, lightning.
Nzambi Location: The Bankongo of the Congo. Description: Great Goddess who created everything. She played the role of Justice and rewarded and punished according to the deeds of man. Rules Over: Justice.
Oba Description: Santeria river goddess.
Ochumare Location: Yoruba. Description: Santeria Goddess of the rainbow.
Oddudua Location: Yoruba. Description: Primary Mother Goddess.
Ogun Other Names: Ogoun. Location: The Nago and Yoruba of West Africa. Description: God of iron and warfare. Rules Over: Iron, warfare, removing difficulties, smoothing the path to a desired result, Justice, Smiths, Hunters, Barbers, Goldsmiths, Steel.
Olorun Other Names: Olofin-Orun, Olodumare. Location: Yoruba. Description: Sky God. Rules Over: Truth, control of the Elements, Forsight, Victory when the odds are against you, Destiny.
Pan Location: Agni. Description: Son of the Earth. Rules Over: Cultivation.
Rock-Sens Location: The Serer of Gambia. Description: Sky god, controlled the weather. Rules Over: Rain, Thunder, Lightning.
Rugaba Other Names: Ruhanga, Kazooba, Mukameiguru. Location: Ankore of Uganda. Description: Creator God, Sun God, Sky God. Rules Over: Life, healing, death, sickness, judgement.
Ruhanga Location: Banyoro. Description: Great God. Rules Over: Fertility, abundance, children, animals, harvest, health, sickness, death, judgement, rebirth.
Sakarabru Location: Agni of Guinea. Description: God who is strongest during the main phases of the Moon. Swift to punish wrongful deeds. Rules Over: Medicine, justice, retribution.
Shango Other Names: Schango. Location: Yoruba of Nigeria. Description: Carries a double-headed axe much like the nordic Thorr. Rules Over: Thunder, Storm, War, Magick.
Soko Location: Nupe of north Nigeria. Description: Creator God. Rules Over: Control of the Elements, Witchcraft, Communication with the Deceased.
Tilo Location: Mozambique. Description: Sky God. Rules Over: Sky, Thunder, Rain.
Unkulunkulu Other Names: Nkulnkulu. Location: The Amazulu and Ndebele of Zimbabwe. Description: Great God, Earth God. Rules Over: Fertility, organization, order.
Utixo Location: The Hottentots.Description: Sky God who speaks with a voice of thunder. Rules Over: Rain, Storms, Thunder, Harvest, Rebirth.
Wele Other Names: Khakaba, Isaywa. Location: Abaluyia, Bantu. Description: "The High One". Sky God, Creator God. Rules Over: Rain, storms, lightning, creation, prosperity, harvest, celestial phenomena.
Were Location: Luo of Kenya. Description: Great God, Father God, Creator God. Rules Over: Birth, Death, Nature, Judgement.
White Lady Location: Tassali of the Sahara. Description: Agricultural Goddess. Rules Over: Agriculture, fertility.
Xevioso Location: West Africa. Description: He used a thunder axe. Rules Over: Thunder, rain, fertility.
Ymoja Location: Yoruba. Description: River Goddess. Rules Over: Women, children.

The Muslim Voice for Darfur

The Muslim Voice for Darfur
By Adil Ahmed
Issue date: 4/18/07
Columbia daily Spectator

http://media.www.columbiaspectator.com/media/storage/paper865/news/2007/04/18/Opinion/The-Muslim.Voice.For.Darfur-2848521-page2.shtml

Global commentators, like Thomas Friedman, are forever referring to the international Muslim community as being inactive and dormant, instead of reacting to today's many world-changing issues. However, Darfur, in the post-Sept. 11 era, has become a pressing issue affecting Muslims globally. Stated simply, the Darfurian population is almost completely Muslim, and conflict is exacerbating between the Arab and African tribes. Through years of cross-marriage, even this distinction has become blurred. Arab versus African differences have been blunted and all fighting has become Muslim versus Muslim.According to the Foreign Affairs Council, the main humanitarian organizations active in Darfur are Jewish-American, African-American, liberal, and religious-conservative. In fact, the United States Holocaust Memorial Museum in Washington D.C. even branched out of its usual focus in 2004 to declare Darfur a "genocide emergency." If I had to name two American "communities" who can best personalize genocide's drastic and long-lasting affects on their lifestyles, the first two who come to mind are the African-American and Jewish-American populations.
These diverse communities are continually combating stereotypes and advancing themselves as minorities in America. While strengthening and expanding their own humanitarian efforts, they must realize that Islam, especially post Sept. 11, is still being attacked by influential policymakers. An attack on Islam is automatically an attack on all Muslims. These groups supposedly hope to advance our, not their, minority American community through such humanitarian movements as the fight to end the genocide in Darfur; however, this goal cannot be fulfilled unless the Muslim, Arab, and African voices are also fully engaged.

Being Muslim in America involves "heavy baggage." No, not bombs! I cannot even freely use colloquial phrases for fear that my choice of words will be misinterpreted as a cruel joke. Even though it is 2007, most Americans have not overcome their fear of Muslims. Yesterday the College Republicans screened the film Obsession as part of the nation-wide Islamofascist week. This film portrays "Radical Islam" and its role as the primary influence over terrorist acts on America.

Fundamentalism without religious connotation is the source of terrorism in the United States and around the world. I hate to use such an obvious figure as Adolf Hitler, but this reference helps to get the basic point across. When Hitler taught his society that the Jews corrupted Germany, what happened? If we are all convinced that Islam is the root of terrorism, what will happen? Even though Islam has been practiced on our soil since before the founding of the United States (by enslaved African Muslims), Muslims have still become what Jews were in Germany in the 1940s and what African Americans were in America in the 17th, 18th, and early 19th centuries: the national problem.

My point is not to deride a political group as much as it is to hault the detrimental effects this type of education will have upon our society. The College Republicans should have Terror Awareness Week instead because battling terrorism and maintaining security should be a top priority, and that is what politics must represent. However, it is a threat to the security of Muslim Americans on this campus to have their faith portrayed as the source of terrorism. Fundamentalism, with no strings attached, is the source of terrorism. Not individuals.Therefore, the next step is to correlate Islamofascist week to Darfur Awareness Week. The Muslim response to Darfur is representative of how our community views itself within the international war on terror.

In America we are "dormant" not because we do not do care or contribute to these humanitarian efforts, but because we join in on all the other efforts. For example, the Muslim Student Association's current community service board enjoins quite extensively in activities through Community Impact and Project for the Homeless, a project run through the campus Hillel. Our community service members are enthusiastic and see it as a duty to their faith to give back to their neighboring community. National Muslim organizations such as ISNA and CAIR have fought extensively alongside other civil rights and humanitarian organizations such as the American Civil Liberties Union. Within Congress is a body called the Muslim Congressional Staffers Association which seeks to educate congressman and senators about Islam and Muslim-American Issues, yet Muslims' voices can not be represented directly for it is the congressmen and senators who make the decision as to whose opinions they will voice.We will continue these efforts, but I fear that if we continue to do them without recognition as a Muslim group, we will continue to be seen as dormant and inactive. The African League and Arab Union have downplayed human rights violations and genocide allegations labelling the Darfurian conflict as a civil war, taking the stance of many Western countries on Darfur.

In essence, they have taken a stance that prevents them from acknowledging the plights of their "own" people. Thomas Friedman recognizes this, and it has proven to prevent Muslims from having a voice. Even on our campus. Yesterday the MSA, in combination with all of the other sponsors of Darfur Awareness Week at Columbia, hosted a lecture by the American Islamic Congress, which discussed the Arab-Muslim voice on Iraq and Darfur. The fight against genocide should be a multi-lateral effort, not a fight composed of a single racial and religious body. That is what Darfur Awareness Week is at Columbia and we are glad to be a part of this week. It represents the beginning of an international movement for Darfurian activism.Being called a problem hurts. It not only hurts, it is offensive when we are not seen as capable of making a difference for others. But it's also an advantage. It gives us the opportunity to change people's minds through our actions and programming on campus.
Through our diverse array of programming this year and next, we hope to show people that our MSA values its own diverse Muslim community-which includes Arabs, Africans, Asians, Europeans, Caucasians, and Latinos-a community which includes the rest of Columbia as well. By educating people about Islam and its diverse group of followers, we hope to build an understanding which will hopefully lead to stronger multilateral humanitarian efforts and stronger security for minorities living in America.

Textualism, Islamism, and Religious Violence

from the Liberal Islam Network (Indonesia): http://islamlib.com/en/page.php?page=article&id=1120
Published: 7/8/2006
A textualist Muslim will perceive the permission of beating wives and children rather than the deeper essence behind the sacred text, which is to educate them. Textual religious understanding may endorse violence, although religion should not be misunderstood as the source of violence.
By: Jajang Jahroni

Violence occurs in all religions including Islam, Catholic, Protestant, Hinduism, Buddhism, or Jew. This article focused on numerous violent acts occurred within Indonesian Muslim society lately. The terms of religious violence used to describe any phenomenon resulted by the intersection of violence and religious doctrine. It may includes:
(1) individual or collective violence against individual or group of the same religion or not, endorsed by religious doctrine;
(2) individual or collective violence by isolating, intimidating, or expelling group of other religious belief which is presumed to be deviant; and
(3) violence like destruction or defamation of religious object or symbol such as holy book, prophet, and worshipping place.

Based on the above definition, religious violence has various forms, from the “smallest” and “simplest” one like beating children in order to obey their parent based on sacred text, up to fighting against the enemy of Islam. Religious violence may occur both in domestic sphere like beating “disobedient” children and wives and in the public sphere like destroying places regarded as the centre of sinful acts.
Survey Findings
The survey held by Center for Islamic and Social Studies (PPIM) in 2006 indicates that religious violence has positive correlation with textual religious understanding. Religious doctrines on violence in Quran such as permission of beating “disobedient” wife (Q.S. Annisaa:34-35), or Sunnah that children must offer five times prayers when they are seven years old, and may be beaten (if they did not) at ten, are few examples of Islamic teaching on the need of violence.

A textualist Muslim will perceive the permission of beating wives and children rather than the deeper essence behind the sacred text, which is to educate them. Textual religious understanding may endorse violence, although religion should not be misunderstood as the source of violence. It depends on one’s understanding of religion. The non-textual religious understanding does not encourage religious violence. There are other factors besides religious understanding. Perception that Islam covers every aspect of human life may encourage the acts of violence. This conviction is called as Islamism, and the actor is an Islamist. An Islamist, according to survey, has bigger tendency of using violence rather than non-Islamist. An Islamist, due to his or her ideological understanding of religion, who perceived religion as a complete set of value to achieve the Islamic glory in the world, will be trapped in a set of value build through violence. The data showed both level of participation (involvement) and willingness (decision) in using religious violence.
The survey found a high level of participation for domestic violence. 46,6 percent of respondents say they pinch the children to obey them, 22 percent hit their ten years old children for leaving the obligatory prayers, and 7,8 percent beat their disobedient wives. Meanwhile, public violence has lower level of participation. 0,1 percent of respondents admitting their involvement in demolishing or arson of churches constructed without official permits, 0,6 percent driven the Ahmadis away, 0,3 percent fought against threatening non-Muslim groups, 1 percent attacked house of prostitution, 1 percent destroyed alcoholic drink store, 1,3 percent threatened those blaspheming Islam, 0,4 percent went for jihad in Afghanistan and Iraq, and 0,3 percent went for Jihad in Ambon and Poso. On the other hand, the level of willingness of using violence is higher. Indeed, there is always a distance between willingness and participation/involvement in using violence. Although there are other considerations that lead one to cancel his intention, this is still a serious threat since the potency may actualize in a real form.
Survey found that 14,7 percent of respondents were ready to demolish churches built without official permit, 28,7 percent were ready to expel the Ahmadis, 23,2 percent approved stoning to death for adultery, 43,5 percent were ready to wage war on threatening non-Muslim groups, 38,4 percent would attack or destroy the alcoholic drink store, 40,7 percent would intimidate those they considered had blasphemed Islam, 23,1 percent were ready for jihad in Afghanistan and Iraq and 25,2 percent for jihad in Ambon and Poso. Meanwhile, the willingness of using domestic violence: 22 percent would pinch their naughty children, 40,7 percent would hit children to offer prayers, 16,3 percent would beat their “disobedient” wives. However, not all kind of religious violence can refer to the textual religious understanding and Islamism. Yet, although there are other variables contributing to the acts of religious violence, textualism and Islamism were the most significant variables to encourage religious violence. Both variables also have positive correlation with general acts of violence. On one hand, a textualist and Islamist tend to take the law into his/her own hands (main hakim sendiri) like beating thief in the streets and supporting government policy to ban a sect or group they considered as deviant. On the other hand, a textualist and Islamist tend to be gender biased and tend to have intolerant religious and political attitude. Although the economic factor has positive contribution upon the acts of religious violence, it has no significant correlation.

This finding is interesting since many have considered economic factor as the cause of violence acts. Among several factors, education has a significant negative correlation with violence acts. The more educated someone is, the less possibility he or she has to be involved in violence. On the contrary, the less educated someone is, the more possibility he or she has to be involved in violence.[]

A Belated Muslim Response to the Humanitarian Crisis in Darfur

From: Muslims Rescuing Darfur (www.mrdsd.org)

by Imam A. Rashied Omar


In the Name of Allah, the Most Compassionate, the Dispenser of Grace

We are indeed living in stressful times. Never before in our contemporary history have faith and commitment of Muslims for a more peaceful, just and humane world been more tested as it is has been during recent times.
Besides the many human tragedies that continue to plague our world, like the ongoing violence in Iraq and the Occupied Territories of Gaza and the West Bank, we have been made aware for months now that the predominantly Muslim population of the Darfur region of the Western Sudan is facing a humanitarian crisis of epic proportions. 1

According to Human Rights Watch, it is estimated that up to 30,000 people have been killed and over 1 million people have been displaced from their homes at the hands of marauding gangs of militiamen calling themselves the "Janjawid."2

Based on numerous eyewitness accounts, Amnesty International reports that "men have been killed inside mosques, women raped in front of their husbands and old women killed when their homes have been set alight - all acts designed to humiliate and destroy the fabric of community life, over and beyond the individual atrocity".3

The Islamic Center of Southern California in a press release claims that during the course of the violence and destruction in Darfur over forty mosques have been destroyed and countless Qurans desecrated.4
I have been able to independently verify this claim in a personal interview with a member of our masjid congregation who is from Darfur. He told me that the central masjid in the historic village of Tina, where his grandfather had been the Imam for over 30 years, has completely vanished from the earth along with the village and all of its inhabitants. This was the result of one of the bombing campaigns executed by the Sudanese air force.5

It is crystal clear now that the situation in Darfur, Sudan has reached horrific proportions and Muslims can no longer deny or turn a blind eye to this ongoing human suffering.6

In this khutbha/sermon I would like to share some guidelines as to how we should be responding to the current crisis in Darfur, Sudan. For the purpose of the Friday sermon is to provide weekly religious guidance on current events, and the Prophet Muhammad (peace be upon him) has exhorted that:
Din/Religion is providing Good Counsel and Advice/Nasiha.
It is fitting to begin by placing my advice/nasiha within the broad theological and jurisprudential framework of Islam. First and foremost, the Glorious Quran in Surah-al-Hujarat, Chapter 49, Verse 10 enjoins us to make peace and reconciliation/ sulh between two conflicting parties.

The Believers are but a single Brotherhood/ Sisterhood: So make peace and reconciliation between your two (contending) brothers; and observe your duty to Allah that ye may receive Mercy.
It is instructive to note that the Quranic exhortation to promote peace and reconciliation in the above verse is in the imperative form. This gives the injunction a greater sense of urgency.

Second, in his famous farewell sermon at 'Arafat on his final pilgrimage/al- khutbat-al- wida, just before his death, the Prophet Muhammad (peace be upon him) summed up the essence of the social message of the Islam as anti-racism when he proclaimed:
"All human beings are descendent from the prototype Adam, and Adam has been created from the earth. There is no superiority for an Arab over a non-Arab, nor for a non-Arab over an Arab. Neither is there superiority for a white person over a black person, nor for a black person over a white person, except the superiority gained through God-consciousness/ taqwa. Indeed the noblest of you in the sight of God is the one with the most righteous conduct/taqwa. "
This famous prophetic tradition/hadith is further reinforced by a verse in the Glorious Quran in Surah al-Rum, Chapter 30, Verse 22 in which differences in languages and pigmentations of skin among human beings are described as signs of the existence of God, which need to be celebrated.
And of the Signs of Allah, is the creation of the heavens and the earth and in the variations of your languages and skin color

Third, Islam has made the alleviation of human suffering through acts of charity/zakat, one of the five pillars/arkan al-Islam on which it is built. This is established on a prophetic tradition/hadith reported on the authority of Ibn Umar, the son of Umar bin al-Khattab, May Allah be pleased with both, who said: I heard the messenger of Allah say:
"Islam has been built on five [pillars]: testifying that there is no god but Allah and that Muhammad is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the House, and fasting in Ramadan." (the tradition was related by Bukhari and Muslim)

The categories of zakat recipients have been clearly outlined by Allah, the Sublime, in Chapter 9, verse 60, of the Glorious Quran as follows;
Alms are for the poor and needy, for its administration, for the promotion of goodwill towards Islam, for liberation struggles, for debtors, for all beneficial causes, and for refugees.

Fourth, the Islamic concept of peace does not merely aspire for a cessation of war, known in the literature as negative peace. The Islamic concept of peace is a positive one that seeks to build long-year sustainable relationships and reconciliation based on justice known in the Quran as adl and qist. This is clearly enunciated in the following verse from the Glorious Quran:
If two parties among the Believers fall into a quarrel, make peace between them; but if one of them transgressors beyond all bounds against the other, then fight you all against the transgressor until it complies with the command of Allah; but if it complies then make peace between them with JUSTICE and be FAIR; for Allah loves those who are fair and just (Surah-al-Hujurat, Chapter 49, Verse 9).

How then can we operationalize these guiding Islamic principles?
Using the Islamic principles outlined above as their beacon, I would like to propose four strategies that may be useful in helping Muslims respond to the current crisis in the Darfur. First, as Muslims and members of the larger human family, we should add our voices to the calls on the Sudanese Government to establish an immediate cessation of hostilities by; (a) disarming and disbanding the Janjawid militia operating in Darfur; (b) ensuring full access for humanitarian efforts to assist and repatriate the displaced people of Darfur and (c) ensuring full access for international human rights monitors. In this regard it is encouraging to note that the Islamic Society of North America (ISNA) in a press statement has called on the Sudanese president, Omar el-Bashir to ensure the safety and security of all of citizens.7 I hasten to add that it is my considered view that the humanitarian operation in Darfur should be done under the official auspices of the United Nations and led by the African Union. It would be strategically unwise and wholly unhelpful for any United Nations resolutions including any humanitarian operation in Darfur to be led the United States or Great Britain.8

Second, we should raise funds to support the Darfur relief efforts. This is a critical juncture in which Muslims should arise to their Islamic responsibility and fulfill the third and most neglected pillar of Islam by discharging their zakat/charities generously. In this regard I have been encouraged by the efforts of the Council of Islamic Organizations of Greater Chicago who has established a special Darfur Relief Fund* for pooling tax-deductible, charitable donations in support of these refugees.9 I urge you to support this and other similar efforts generously.10

Third, in light of the recent claim by Human Rights Watch that it has obtained official Sudanese government documents that "illustrate the involvement, at the highest levels, of the state bureaucracy in the recruitment and arming of militia and the authorization of their activities that have resulted in crimes against humanity and war crimes", we should call for the United Nations to establish a high-level Darfur investigative tribunal to look into these allegations. If sufficient evidence exist the Sudanese government officials and the Janjawid militia as well as members of the opposition who are guilty of human atrocities should be prosecuted for war crimes in the international criminal court. The Sudanese government supported by the international community should also be persuaded to provide restitution to the victims and survivors of the Darfur carnage.11

Last but not least, while it would be simplistic to attribute the carnage in Darfur purely to motives of racism as has been implied in much of the media reporting of Arabs against Africans, we need to acknowledge that Northern Sudanese, who ironically themselves have African roots often display paternalistic attitudes towards their fellow compatriots residing in the Southern and Western Sudan. It is well known that the northern Sudanese have all sorts of disparaging Arabic names for their compatriots in the West. They are often called Qabail Zurqa, meaning the black tribes. This is again is ironic since the Arabic word Sudan itself historically refers to the lands inhabited by black skinned people. To acknowledge that Muslims are sometimes racist is never easy. Most of us can easily recognize racism in others, but deny that it exists within our ranks. We need to purify and heal our souls and rid our communities from the scourge of racism through a vigorous education campaign. But the first stage of purification of our souls (tazkiyat-un- nafs) and reform of our community/islah al- ummah is acknowledgement.
In conclusion, we pray that Allah, the Most Compassionate, strengthens us all to live up to His noble Guidance. We offer our condolences and sincere prayers to the thousands of innocent victims of the carnage in Darfur.

" In Allah is the best consolation against any calamity, a substitute for every loss, and a replacement for anything that is sorely missed. Trust Allah, seek His aid, and be hopeful of His mercy. The one who is really deprived is the one who is deprived of the reward from Allah for his misfortune." (Musnad of As-Shafi')
Dua/Prayer for the People of Darfur, Sudan

O Allah, thou art Peace and Peace emanates from thee Allow us to live and to subsist in Peace. O Most Merciful of those who show Mercy.
O Compassionate One, O Companion to every lonesome one, we implore you to comfort the hearts of the people of Darfur with your magnificence.
Lord of all Humankind, from what we have witnessed, grant us the grace to have a greater understanding and empathy for the suffering of innocent victims of the war in the Sudan, no matter their, ethnicity, color or religion.
All-wise and All-mighty God, Grant the leaders of the Sudan wisdom and guide them to use their power to serve the good of all and to fashion a more just and caring world.
Amin.
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[1] It is intriguing to note that many of the reports on the Darfur crisis neglect to mention that fact that the victimized tribes of the Fur, Masalit and Zaghawa are predominantly Muslims. Even more curious is the obvious error in an otherwise excellent account of the Darfur crisis by David Nally. In it he claims that Darfur rebellion which broke out in February 2003, took place in regions dominated by Christians and Animists. See: A Call for Sudan: Our Geographical Blindspot by David Nally (July 17 / 18, 2004). See: http://www.counterp unch.org
[2] The Arabic word Janjawid, literally means, horsemen, but for the terrorized Fur tribe it means Satans on horseback or camel. For a detailed account of Human Rights Watch Report See: Darfur Destroyed: http://hrw.org/ reports/2004/ sudan0504/
[3] For Amnesty International Report on the widespread use of Rape as a Weapon of War in Darfur; See http://www.amnestyu sa.org/countries /sudan/document. do?id=23FE42969B 6C168A80256EC900 529ED0
[4] See Islamic Center of Southern California press release Crisis in Darfur -Sudan (July 20, 2004): http://www.islamctr .org/darfur. asp
[5] Interview with Ahmad Zahgawi - July 22, 2004.
[6] It is interesting to note that prominent Muslim organizations and leaders in the Muslim World have been relatively quiet about the ongoing suffering in Darfur. This feeble Muslim response to the suffering of the people is shameful indeed. In a devastating critique of this Muslim Silence a South African newspaper editorial pertinently asks; So Where is the Muslim Outrage. See: Mail and guardian (Johannesburg, South Africa) July 23-29, 2004.
[7] See press statement on the ISNA website: ISNA calls for Peace in the Sudan (July 04, 2004). http://www.isna. net/news/ miniheadlines. asp?dismode= article&artid=351
[8] One of the arguments used by Muslim apologists is that the humanitarian situation in Darfur is being exaggerated by the Western Media, as part of a strategy by the United States and Great Britain to take the heat off Iraq and alternatively this is the preliminaries for another blatant invasion of Sudan in the same way that they did in Iraq. For such a view, See: Al-Jazeera Open Editorials July 2004, Even CNN and BBC Beating the Drums of a New War: Now on Sudan This Time, Ghulam Muhammed. See: http://www.aljazeer ah.info/Opinion editorials/2004 opinions/July/ 21o/Even CNN and BBC Beating Drums of a New War, on Sudan This Time By Ghulam Muhammed.htm
[9] Chicagoland Muslims Address Human Tragedy in Darfur, Sudan. See: http://www.ciogc. org/
[10] The large numbers of non-Muslims organizations who have already responded with relief efforts to the plight of the Darfur refugees have been humbling. Among the organizations that have been active in providing relief in the crisis-struck region, is Medicins Sans Frontiers (Doctors without Borders).
[11] For an powerful Muslim call for Justice in Darfur See End to the Agony, Stop the War Criminals Justice for Darfur, by Ahmed Nassef. In Muslim AwakeUp an online Muslim magazine (July 20, 2004).http://www.muslimwa keup.com/ mainarchive/ 000959.php
For Human Rights Watch Claims of Sudanese Government Complicity with the Janjawid, See: http://hrw.org/ reports/2004/ sudan0504/ 7.htm#_Toc715317 04
A. Rashied Omar is an Imam from South Africa and Coordinator of the Kroc Institutes Program in Religion, Conflict, and Peacebuilding at the University of Notre Dame. This article is the Jumuah Khutbah/Friday Congregational Sermon delivered at Islamic Society of Michiana (South Bend, Indiana) on 23rd July 2004/5th Jamad al-Thani 1425In the Name of Allah, the Most Compassionate, the Dispenser of Grace.

Article 18 of the UDHR

In celebration of the International Human Rights Day, Dec 10th, and in the 22nd anniversary of the martyrdom of the Msulim thinker Mahmoud Mohamed Taha; Let's read this very thoughtful article of the UDHR:

Article 18
Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Putting a Different Face on Islam in America

By NEIL MacFARQUHAR
Published: September 20, 2006

In a class on Islamic history at the Hartford Seminary some years back, the students were discussing a saying ascribed to the Prophet Muhammad that translates roughly as, “Whenever God wants the destruction of a people, he makes a woman their leader.”
The professor, Ingrid Mattson, suggested that the phrase should be analyzed in its historical context when Islamic societies consisted largely of tribal raiding parties. A male Saudi student contended that all such sayings were sacred and not to be challenged, the argument growing so heated that he stormed out of the classroom. Professor Mattson stood her ground, as was her style.

Now she is challenging convention again. This month, Professor Mattson, a 43-year-old convert, was elected president of the Islamic Society of North America, the largest umbrella organization for Muslim groups in the United States and Canada, making her a prominent voice for a faith ever more under assault by critics who paint it as the main font of terrorism. She is both the first woman and, as a Canadian, the first nonimmigrant to hold the post.
To her supporters, Professor Mattson’s selection comes as a significant breakthrough, a chance for North American Muslims to show that they are a diverse, enlightened community with real roots here — and not alien, sexist extremists bent on the destruction of Western civilization. Some naysayers grumble that a woman should not head any Muslim organization because the faith bars women from leading men in congregational prayers, but they are a distinct minority.

http://www.nytimes.com/2006/09/20/nyregion/20mattson.html?_r=1&oref=slogin

Dr. Mahdi Ibn Ziyad on Pope's Apology

Local Muslims accept pope's apology for Islam remarks
By

KIM MULFORD

Courier-Post Staff
http://www.courierpostonline.com/apps/pbcs.dll/article?AID=/20060919/NEWS01/609190375/1006

Muslim members of a South Jersey interfaith group are giving Pope Benedict XVI the benefit of doubt, following his apology Sunday for any hurt his comments last week may have caused.
In a speech in Germany last Tuesday, the pontiff quoted a 14th century emperor as saying: "Show me just what Muhammad brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached."
On Sunday, the pope clarified his comments and said he has great respect for Islam.
The statement was taken out of context, said Andrew Walton, spokesman for the Diocese of Camden.
"Careful reading of the Holy Father's complex and nuanced remarks shows that his words were not an attack on the religion of Islam," said Walton. "Rather, he was expressing concern about those who would use violence in the name of religion, since violence is incompatible with God himself."
Still, the Catholic leader's controversial remarks were called "regrettable" and showed a "lack of wisdom," local Muslim leaders said. They also said they still respect the pope and the Catholic Church.
Worldwide, many Muslim leaders rejected the pope's clarification and called for demonstrations, while some extremists used the comments to justify more violence against the West.
Walton said the anger and violence following the pope's clarification should be condemned by all people of good will.
In the U.S., the Council on American-Islamic Relations called for increased dialogue between Muslims and Catholics. Following 9/11, the group supported a fatwa against terrorism.
The Jewish, Christian and Muslim Dialogue of South Jersey is meeting in Cherry Hill tonight to finalize plans for an upcoming interfaith program, and will likely discuss the controversy. The meeting is not open to the public.
The 3-year-old group usually meets monthly, and organizes joint prayer services and programs for peace.
"Our goal is to build respect and understanding of each other's faiths, and to develop programs that would reach out to the community (to) bring different faiths together," said Alan Respler, executive director of the Jewish Community Relations Council.
The meetings have forged warm relationships between members who regularly attend.
A.S. Mahdi Ibn-Ziyad of Camden, who teaches philosophy and religion courses at Rutgers-Camden, said the pope's apology is enough for him.

"I think it's just regrettable," said Ibn-Ziyad, who has been involved in the interfaith discussions. "I would hope that people of good faith will talk these things out. I don't think casting aspersions against people of other faiths is very (productive) and, in some ways, it's evil for us to do that. We want to see the goodness and the godliness in everyone, no matter their faith."

Zia Rahman, 60, of Voorhees, said he still respects Pope Benedict, though he was disappointed in him for speaking without thinking about the consequences.
"I would rather he exercise a little bit more judgment," Rahman said.
Christians, Jews and Muslims have much in common, said Rahman, who frequently teaches interfaith workshops. He said it is important that people understand each other and build relationships on common beliefs, instead of making divisive statements.
"If we create distinctions," Rahman said, "than we disharmonize."

Reach Kim Mulford at (856) 251-3342 or e-mail her at kmulford@courierpostonline.com
Published: September 19. 2006 3:10AM

A.S. Mahdi Ibn-Ziyad, Phd.

Africana Islamic Institute
P.O. Box 1906 Camden, NJ 08101
Tel. 856.655.9488
ibnziyadd@aol.com
In the Name of Allah, Most Gracious, Most Merciful
"Never will God change the condition of a people,until they change what is in their hearts."
Qur'an Surah Al-Ra'd/Thunder 13:11

Cardinal spells out need for Christian-Muslim dialogu

"Where Christians are being denied their rights, or are subject to sharia law, that is not a matter on which Muslims in Britain should remain silent," the Archbishop of Westminster told an audience at the Oxford Centre for Islamic Studies, last night. He added: "Where religious rights of minorities are disrespected in the name of Islam, the face of Islam is tarnished elsewhere in the world."

Cardinal Cormac Murphy-O'Connor's remarks were made in a speech spelling out the need for a close, respectful dialogue between Christians and Muslims.

Read the full text @ the Independent Catholic News 2006
http://www.indcatholicnews.com/chmus239.html