Showing posts with label Religion and Politics. Show all posts
Showing posts with label Religion and Politics. Show all posts

June 26, 2018

What the results of the 2018 Turkish elections tell us: a preliminary analysis

    Tuesday, June 26, 2018   No comments
While the Turkish president celebrates his re-election, we can reason that the results point to a difficult future for Erdogan and his party, due, in part, to Erdogan’s rhetoric that emphasized personality over ideas and loyalty over concern for the nation. 

May 26, 2017

An Alternative Statement from President Donald J. Trump on Ramadan

    Friday, May 26, 2017   No comments


For Immediate Release
May 26, 2017
Statement from President Donald J. Trump on Ramadan
On behalf of the American people, I would like to say to my fellow Muslim Americans and  all Muslims around the world,  Ramadan Karim. 
During this month of fasting, many Muslims will find meaning and inspiration in acts self-control, charity, reflections, and prayers that strengthen our communities.  At its core, the spirit of Ramadan strengthens awareness of our shared obligation to care for the vulnerable, to forgive, and to give to those in need who are suffering from poverty.
This year, Ramadan begins while the world mourns the innocent victims of barbaric terrorist attacks in the United Kingdom and Egypt, acts of depravity that are directly contrary to the spirit of Ramadan.  The world mourns these victims as it has mourned tens of thousands of victims, 82-97% of whom were Muslim, killed in the last five years alone. Such acts only steel our resolve to defeat the terrorists and their perverted ideology.
I extend my best wishes to Muslims everywhere for a blessed month as you observe the Ramadan traditions of charity, fasting, and prayer.  May God bless you and your families.

 ________________

Ref.:





May 25, 2017

Qatar scapegoated by Saudi Arabia and its allies: Qatar Saudi Arabia relations tested, again

    Thursday, May 25, 2017   No comments
Trump would like to claim that all Arab and Muslim leaders he lectured in Riyadh, Saudi Arabia, are united to fight terrorism and confront Iran. The reality tells a different story. Just a day after he left, Egypt, UAE, Bahrain, and Saudi Arabia launched an unprecedented and coordinated media attack on one of their own: Qatar. 

The Saudi and Emirati owned satellite television station, Alarabiyya and Skynews-Arabic, reported that the Emir of Qatar issued statements defending Hamas and Hezbollah, refusing to  confront Iran, and praising US protection of his country against countries that are known sponsors of terrorism (a reference to Saudi Arabia). The two channels aired extensive coverage of these unverified reports even after the government of Qatar refuted them and claimed that its news agencies’ websites and social media accounts were hacked. 

The governments of Egypt, UAE, Bahrain, and Saudi Arabia kept the pressure on Qatar, signaling that the crisis between them is deeper than a mere news report. In a coordinated action, they blocked 21 Qatari websites, including Aljazeera's. Their main news outlets continued their attack on Qatar. 

These events show that Saudi Arabia is leading an alliance that is at war with itself. Representative of each of the countries that attended these so-called summits with Trump had no idea what to expect. Some asked if there were going to be a joint statement and they were told that there will be none. Yet, after all the delegates left, the Saudi rulers released a statement in the name of all the Arab and Muslim leaders. Many countries felt the need to release separate statements emphasizing the
so-called Riyadh Statement does not represent their official position.

Qatar is being signaled out because it is supposed to be, not only part of this fictitious anti-terror Islamic coalition, but member of the club of rich Arab nations— Gulf Cooperation Council GCC. That membership was supposed to force them to hold a united front against real and perceived enemies. The visit of Qatari foreign minister to Iraq, an ally of Iran, just days before Riyadh summits, must have angered the Saudi rulers. 

Trump wanted Muslim rulers to fight terrorism. He called on them to do so from Saudi Arabia, the nation that created and spread the creed of al-Qaeda and its derivatives: Wahhabi Salafism. The Saudi rulers and their allies want to shift the blame to Qatar, which is indeed a sponsor and supporter of Wahhabi Salafism too, but also supporter of the Muslim Brotherhood, which is seen as a threat to Egypt and UAE, especially. These developments reveal the weakness and inconsistencies from which the so-called “Islamic anti-terror alliance” suffers. It is an alliance made for propaganda not for real action.

The crisis as reported in the media:

   












April 27, 2017

What went wrong with Turkey’s referendum?

    Thursday, April 27, 2017   No comments
Ayla Gol*
Turkey has missed an historical opportunity to prove that liberal democracy could work in a Muslim country. On Sunday, the 16th of April, over 50 million people voted in a public referendum and approved a constitutional change leading to a stronger presidency with extended powers. The voters had two options in the ballot boxes for an executive presidency (Cumhurbaşkanlığı sistemi): Yes or No. Results released by the state-run Anadolu Agency were that 51.4% voted ‘yes’ to change Turkey’s political system from a parliamentarian democracy to a presidential one.

March 27, 2017

Academic Integrity and the Problem of Profiting from Slavery and Racism

    Monday, March 27, 2017   No comments
by Ahmed E. Souaiaia*

Abstract: Teaching future generations is indeed a costly endeavor, especially when governments allocate little or no money to higher education. Universities’ administrators are always under extreme pressure to keep their institutions afloat. However, as learning and training institutions, universities instill values and norms that guide future citizens and professionals towards a better future. Therefore, the source of money is just as important as the amounts of money for universities and for the people they serve. It has been revealed that Georgetown University would not have survived if it did not profit from selling hundreds of human beings and participate in the cruel slave trade. Ostensibly, Georgetown is unable to totally break from its legacy of profiting from slavery and racism. Its dependence on money provided by Muslim individuals and/or Islamic regimes with a history of human rights abuses, sectarian, and racist practices raises questions about its ability to overcome and dispose of both Catholic and Islamic legacies of depravity and decadence.
________

About 200 years ago, to save Georgetown College, priests sold human beings thus fully endorsing and profiting from the brutal, dehumanizing institution of slavery. To date, we've learned of the existence of records documenting at least 272 human beings, like Mr. Frank Campbell, who were sold so that that college would survive to become the institution we now call Georgetown University.  Evidently, for these priests, the survival of an educational institution outweighed the abuse of the dignity of hundreds of human beings. Today, to gain prominence as an elite university, Georgetown has established financial ties to individuals and governments with social and ideological affinity to racism, sectarianism, and absolutism. Georgetown's connections to Wahhabism and individuals who are interested in whitewashing that sect adds to the University’s legacy of exploitation in pursuit of elitism and financial advantages. Recently, Georgetown’s dark history with slavery was brought to the forefront once again when one of its faculty members used dubious logic and absolutist interpretation of ancient texts to argue that slavery is morally justified in Islam, a position that conforms to that held by groups like ISIL and al-Qaeda.



December 7, 2016

Is Qatar training Egyptian fighters in Idlib, Syria?

    Wednesday, December 07, 2016   No comments
Qatar’s global media outlet, Aljazeera, reported that 200 Egyptian military officers and experts are now in Syria. The report, is based on a Lebanese source, came days after the Egyptian president, Abdulfattah al-Sisi, in an interview to Portuguese media, said that he supported the Syrian national army in its war on terrorists. This seemingly new position has angered the Gulf States, especially Saudi Arabia and Qatar, who back the Syrian opposition fighters and have been pushing for the removal of the Syrian president Bashar al-Assad.

Some sources, however, have also revealed that Qatar is training Egyptian Islamists in Idlib, Syria. This revelation could explain the increased collaboration between the Syrian and Egyptian governments. Egypt, like Syria, has been battling Salafi and other Islamist militants. If these elements are being trained in Syria and supported by Qatar, Egypt will be forced to collaborate with the Syrian and Libyan governments who are facing the same threats. 

Fath al-Sham, formerly known as al-Nusra front, which is backed by Qatar, controls Idlib, and has released multiple videos showing individuals engaged in war games, with indication that some of these fighters are not training for the war in Syria, which could support the assertion that Idlib is turning into training grounds for fighters from other countries, including Egypt, China, Tunisia, France, and Algeria.

It should be noted also that when al-Julani, the leader of al-Nusra, announced the name change of his group's name into Jabhat Fath al-Sham, sitting next to him was a known Egyptian Salafist, another reason for Egypt to be concerned about the role of Qatar in supporting groups that might pose a security threat to Egypt.

 al-Julani, announcing the name change of al-Nusra Front
__________________

November 6, 2016

What is the difference between “Muslim” and “Islamic”?

    Sunday, November 06, 2016   No comments
by Ahmed E. Souaiaia *

Abstract: Social labels and categories are exercise in control. They describe opponents, create boundaries, exclude social groups, justify discrimination, and promote persecution. They are imbued with sociopolitical power. Muslims used labels, internally for the first time, during the formative period of the community to privilege the elite and marginalize dissenters. They called those who challenged the established order, Khawarij [Outsiders]. Today, Muslims living in Western societies are often labeled radical Islamic extremists. But aside from this politically charged phrase, even common adjectives, such as Islamic and Muslim, are misused. So in what contexts should these adjectives be appropriately used and why is it important to use social labels judicially?___________

Though even advanced students and scholars of Islamic studies use the words Muslim and Islamic interchangeably, it is a mistake to do so in all contexts. The two words are both adjectives, but they have fundamentally different meanings and are properly used in very different contexts.
The word Muslim [مسلم] is Arabic in form and function. It is a descriptive active participle [ism fā`il] derived from the verb, aslama. This Arabic form connotes agency being embedded within the description. Therefore, it describes a person or a group of persons who consciously follow or adhere to the religion called Islam [الإسلام]. Since it is an Arabic term in origin, form, and meaning, the word should be used in the context appropriate in that language. The word Muslim is never used in Arabic to describe a thing, and idea, or an event. Rather, it is used to describe human beings who believe in and practice Islamic teachings. It is therefore incorrect to say Muslim architecture, Muslim music, Muslim art, Muslim thought, etc.
The word Islamic is an adjective that takes its meaning from the fact that it reflects some characteristics of Islam, in varying degrees. It can be used in two contexts. First, the adjective Islamic describes things, ideas, and events whose origins are in Islam. In this sense, it complements the adjective, Muslim, which describes persons. Second, the word Islamic can be used to describe things that are present in Islamic societies and cultures, even if their origins are not rooted in Islam or produced by Muslim peoples. The Islamic civilization came to existence because Muslims’ ideas and ideals were dominant, but they were not the sole engines that produced its rich legacy. Therefore, the adjective Islamic was broadly used to account for all the productions of this civilization, authored by all--Muslims and non-Muslims.
It must be noted that it is possible to apply the adjective Islamic to a person or group of persons, but such use must be deliberate. For example, some people often ask the question, "are you Islamic?", Instead of, "are you Muslim?". This is a common mistake. However, it is possible that the questioner used Islamic as it is used in Arabic, islamiyy [إسلاميّ], in which case it would mean Islamist (discussed below). Such use would be appropriate, though unlikely to be the intended meaning.
To illustrate the different usages, let’s consider the phrases Islamic architecture and Muslim architecture. The phrase Islamic architecture refers to architecture that is broadly influenced, limited, inspired, informed by Islamic values, even if it is produced by non-Muslim persons. Islamic architecture might consist of purely Islam-inspired elements, but it might also consist of elements that are not inspired and influenced by Islam or Muslim architects. By contrast, the term Muslim architecture is attributive, not descriptive. It refers to architecture created by Muslim persons. Where Islamic architecture is a broad descriptive term, accurate use of the term Muslim architecture requires a specific context.
With this distinction in mind, it becomes clear that the adjective Muslim is exclusive whereas the adjective Islamic is inclusive. Not all Islamic things are produced by Muslims, but Muslim-produced things must be things produced by individuals who are Muslim. A musician who is not Muslim may produce an Islamic song. A Muslim band, meaning a band whose members are all Muslim, may produce and play songs that have no roots in Islam or in Muslim communities of any era of any background. Though in both examples Islam is present through the expressions, experiences, and backgrounds of the persons involved, that link is insufficient to merge the two terminologies.
This distinction is not merely technical. Rather, the misuse of these terms reflects and perpetuates power structures that elevate Western colonial thought and diminish the rich cultural, political, and social legacy of Islamic thought and the many peoples who have contributed to it. Conflating the meaning of the words Islamic and Muslim forces some to invent new words to communicate aspects that are already embedded within the meaning of these words. I will cite three examples of unnecessary descriptors whose use creates other conceptual and practical problems. First I discuss the use and utility of the words Muhammadan, Islamicate, and Islamicist. Second, I explore the conceptual, practical, and theoretical implications of conflating the meaning of the words Islamic and Muslim and the ensuing general problems...



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