Islam and Nonviolence

Total Page:16

File Type:pdf, Size:1020Kb

Islam and Nonviolence Islam and Nonviolence ISLAM AND NONVIOLENCE Edited by Glenn D. Paige Chaiwat Satha-Anand (Qader Muheideen) Sarah Gilliatt Center for Global Nonviolence 2001 Copyright © 1993 by the Center for Global Nonviolence Planning Project, Spark M. Matsunaga Institute for Peace, University of Hawai'i at Manoa, Honolulu, Hawai'i 96822, U.S.A. Copyright © 1999 by the nonprofit Center for Global Nonviolence, Inc., 3653 Tantalus Drive, Honolulu, Hawai'i 96822-5033. Website: www.globalnonviolence.org. Email: [email protected]. Copying for personal and educational use is encouraged by the copyright holders. ISBN 1-880309-0608 BP190.5.V56I85 1992 To All Nonviolent Seekers of Truth CONTENTS Preface ix Introduction Chaiwat Satha-Anand (Qader Muheideen 1 The Nonviolent Crescent: Eight Theses on Muslim Nonviolent Actions Chaiwat Satha-Anand (Qader Muheideen) 7 Islam, Nonviolence, and Global Transformation Razi Ahmad 27 Islam, Nonviolence, and National Transformation Abdurrahman Wahid 53 Islam, Nonviolence, and Social Transformation Mamoon-al-Rasheed 59 Islam, Nonviolence, and Women Khalijah Mohd. Salleh 109 Islam, Nonviolence, and Interfaith Relations M. Mazzahim Mohideen 123 Glossary 145 Suggested Reading 151 Contributors 153 Index of Qur‘anic Verses 157 Index 159 PREFACE The Center for Global Nonviolence Planning Project is pleased to present this report of an international exploratory seminar on Islam and nonviolence held in Bali, Indonesia, during February 14-19, 1986. The origins of the seminar are explained in the Introduction by Chaiwat Satha-Anand (Qader Muheideen). We are grateful to the United Nations University, and especially to the then Vice-Rector Kinhide Mushakoji and senior programme officer Dr. Janusz Golebiowski, of its Regional and Global Studies Division, and to the cosponsor, Indonesia’s Nahdatul Ulama, led by Abdurrahman Wahid, for making the seminar possible. The cooperation of the Government of the Republic of Indonesia, exemplified by the presence of its Minister of Religious Affairs, H. E. Mr. Munawir Sjadzali, who opened the seminar and wished it success, is gratefully acknowledged. The inspired hospitality extended to participants by Mrs. Gedong Bagoes Oka and members of her globally respected Ashram Canti Dasa [Servants of Peace Ashram], which welcomes seekers after nonviolence of all faiths and callings, continues to uplift us as it does all who have been blessed by it. So does the warm welcome extended by the people of the East Bali Muslim village of Budakeling to our seminar members who visited their village and mosque for Friday prayers. We thank the Amana Corporation, Brentwood, Maryland, for permission to reprint Commentary 1, 2, 3, and 4 on Surah 2:138 from The Meaning of the Holy Qur‘an, by A. Yusuf ‘Ali (1991, p. 71); and Lynne Rienner Publishers, Inc., Boulder & London, for permission to reprint “The Nonviolent Crescent” by Chaiwat Satha- Anand (Qader Muheideen) from Arab Nonviolent Political Struggle in the Middle East edited by Ralph E. Crow, Philip Grant, and Saad E. Ibrahim (1990). This essay was originally prepared for the Bali seminar. ix Preface Quotations from the Holy Qur‘an in the present volume are from The Meaning of the Holy Qur‘an, by ‘Abdullah Yusuf ‘Ali, New Edition with Revised Translation and Commentary, prepared under the supervision of the then president of the International Institute of Islamic Thought, the late Isma‘il Raji al Faruqi (Brentwood, MD: Amana Corporation, 1991 We have tried to regularize English transliteration of the principal Islamic and Arabic terms used in the volume. To assist readers unfamiliar with them we have appended a Glossary that also includes some alternative spellings. The generous advice and assistance of George Simson and the publications committee and Stanley Schab, editor, of the Spark M. Matsunaga Institute for Peace, is gratefully acknowledged. We hope that this book will encourage further exploration of nonviolence in Islam as a contributor to the spirit, science, and skills that are needed for nonviolent global transformation. The Editors Honolulu, Bangkok, and Boulder August 1993 x Introduction Chaiwat Satha-Anand (Qader Muheideen) INTRODUCTION A seminar on Islam and Nonviolence, to many, sounds unimaginable in a world where the term “Islam” has ceased to be a simple description. Instead, it means a lot of “unpleasant” things to some non-Muslims. Edward Said, a Columbia University professor, writes, “For the right, Islam represents barbarism; for the left, medieval theocracy; for the center, a kind of distasteful exoticism. In all camps, however, there is agreement that even though little enough is known about the Islamic world there is not much to be 1 approved of there.” Needless to say, concerning the issues of violence and nonviolence, Islam is normally perceived as heavily oriented towards the former. But Glenn D. Paige, professor emeritus of political science at the University of Hawai‘i thinks differently. This American professor is not a Muslim. People around him sense that he has a strong inclination towards Buddhism and Jainism. His most significant bond with them is, perhaps, the precept that instructs human beings to abstain from taking the lives of other living things. He exemplifies this very principle because he is an extremely rare political scientist. He is seeking to be a nonviolent (or to be more precise—a nonkilling) political scientist; since 1980 he has taught a course in Hawai‘i on “Nonviolent Political Alternatives.” Professor Paige was the temporary convenor of the United Nations University exploratory seminar on “Islam and Nonviolence” held in Bali in February 1986. The idea of this seminar grew out of a special relationship between us. We met in 1978 in Hawai‘i, where I was a Ph.D. student in political science. It all began when I registered for 1 Chaiwat Satha-Anand Professor Paige’s course on “Nonviolent Political Alternatives.” As a member of the Muslim minority community in Thailand, I had left my home country one year after a bloody episode in its political history had taken place at Thammasat University, and I had come in search of political alternatives to violence. This American professor was ready. Together we strolled along the relatively virgin academic path of nonviolence. In the professor, I found academic training in nonviolence. In me, the professor found a case of Muslim receptivity to nonviolence that radically altered his former perception of Islam. Subsequently the professor met another nonviolent Muslim political scientist, Syed Sikander Mehdi, a University of Karachi professor. Paige met Mehdi at an international course on “Nonviolence: Meanings, Forms and Uses,” organized by Theodore L. Herman, then director of Peace Studies at Colgate University, held at the Inter-University Centre of Post- graduate Studies, Dubrovnik, Yugoslavia during June 26–July 6, 1983. Meeting these two Muslim political scientists who took nonviolence seriously led Paige to dream of a seminar, a meeting place, a forum where those keenly interested in developing Islamic contributions to peaceful global transformation could meet, exchange ideas, and try to identify feasible future projects of common interest. Paige then put his dream into writing and sent a proposal to the United Nations University in Tokyo for consideration. It was approved on December 6, 1984. First, it was scheduled to be held in Sabah, Malaysia, in May 1985. But the seminar had to be cancelled because of a change of the Sabah Government in April 1985. Then it was rescheduled for December 1985 in Bali, Indonesia, only to be postponed again until early 1986, at the Indonesian Government’s request, so that the Minister of Religious Affairs officially could open it. Paige’s dream was finally realized when the seminar was held successfully at Ashram Canti Dasa, Bali, Indonesia during February 14–19, 1986. Among eighteen participants from India, Jordan (an American), Sri Lanka, Bangladesh, Malaysia, Thailand, Indonesia, Egypt, and the United States, there were fourteen Muslims—ten men and four women. It must be pointed out that Mrs. Gedong Bagoes Oka, the famous Gandhian of Bali and head of the Bali 2 Introduction Canti Dasa Ashram, provided all the participants with rare motherly care that was unforgettable. THE EXPLORATION The papers presented in this volume cover a wide range of issues. Nevertheless these varied issues can be grouped into three categories—theoretical, theological, and instrumental. My paper, “The Nonviolent Crescent,” is basically theoretical. It tries to argue for the Muslim’s sacred obligation to fight for justice in the modern world through nonviolent means. Three papers take primarily a theological approach to their subject: the first by an Indian historian, Razi Ahmad’s “Islam, Nonviolence, and Global Transformation”; the second by an Indonesian political leader and writer, Abdurrahman Wahid’s “Islam, Nonviolence, and National Transformation”; and the third by a rural development activist from Bangladesh, Mamoon al- Rasheed’s “Islam, Nonviolence, and Rural Transformation.” Addressing issues of social transformation at the global, national, and local levels, these authors attempt to show how Islam is indispensable for human change. They argue that such transformations need to be carried out nonviolently and that there are ample Islamic injunctions which sanction peaceful change. One author, however, cautions that nonviolence will only be realized in the contemporary world when equality becomes a reality. Since Islam highly values equality,
Recommended publications
  • Rituals of Islamic Spirituality: a Study of Majlis Dhikr Groups
    Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Rituals of Islamic Spirituality A STUDY OF MAJLIS DHIKR GROUPS IN EAST JAVA Arif Zamhari THE AUSTRALIAN NATIONAL UNIVERSITY E P R E S S E P R E S S Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] This title is also available online at: http://epress.anu.edu.au/islamic_citation.html National Library of Australia Cataloguing-in-Publication entry Author: Zamhari, Arif. Title: Rituals of Islamic spirituality: a study of Majlis Dhikr groups in East Java / Arif Zamhari. ISBN: 9781921666247 (pbk) 9781921666254 (pdf) Series: Islam in Southeast Asia. Notes: Includes bibliographical references. Subjects: Islam--Rituals. Islam Doctrines. Islamic sects--Indonesia--Jawa Timur. Sufism--Indonesia--Jawa Timur. Dewey Number: 297.359598 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design and layout by ANU E Press Printed by Griffin Press This edition © 2010 ANU E Press Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changesthat the author may have decided to undertake.
    [Show full text]
  • New Model of Salam Sale for Agricultural Development Finance
    Research Article New Model of Salam sale for Agricultural Archives of Development Finance Al Siddig Talha M Rahma* Agriculture Imam Mohammed Ibn Saud Islamic University, College of Economics &Business administration, Kingdom of Saudi Arabia Research and Abstract Technology (AART) The new financial economic model derived from the traditional Salam situation. This scenario is based on the idea behind the treatment of risks facing traditional Salam applications, which includes high rates of inflation and the exit of financing from its approved aspects, which cannot enable the farmer or producer to disburse this monetary benefit in the Volume 1 Issue 3, 2020 fields of agriculture. Then Banks and financial institutions lose huge amounts of money that are wasted. In addition, lack of understanding of the process of obtaining loans between farmers and producers, this new model can solve many problems Article Information and risks in the classic sales of Salam, which rely mainly on granting cash loans. Received date: May 28, 2020 Published date: July 07, 2020 The paper works to monitor and limit the risks posed by the traditional Salam and pushes that agricultural financing loses. It is most important input to financing and then corrects the paper and it relies on this innovative model, which aims to provide the necessary inputs to farmers and producers. This paper attempts to solve this problem by providing inputs directly *Corresponding author by updating production through regular and timely operation of modern scientific inputs. Al Siddig Talha M Rahma, Imam Mohammed Ibn Saud Islamic University, The study identified the structural equation model to analyze the results of the analysis of descriptive statistical data, College of Economics & Business which resulted in the preferred cash financing for farmers as a desirable situation.
    [Show full text]
  • An Ahimsa Crisis: You Decide
    AN AHIMSA CRISIS: YOU DECIDE An Ahimsa Crisis: You Decide 1 2Prakrit Bharati academy,An Ahimsa Crisis: Jai YouP Decideur Prakrit Bharati Pushpa - 356 AN AHIMSA CRISIS: YOU DECIDE Sulekh C. Jain An Ahimsa Crisis: You Decide 3 Publisher: * D.R. Mehta Founder & Chief Patron Prakrit Bharati Academy, 13-A, Main Malviya Nagar, Jaipur - 302017 Phone: 0141 - 2524827, 2520230 E-mail : [email protected] * First Edition 2016 * ISBN No. 978-93-81571-62-0 * © Author * Price : 700/- 10 $ * Computerisation: Prakrit Bharati Academy, Jaipur * Printed at: Sankhla Printers Vinayak Shikhar Shivbadi Road, Bikaner 334003 An Ahimsa Crisis: You Decide 4by Sulekh C. Jain An Ahimsa Crisis: You Decide Contents Dedication 11 Publishers Note 12 Preface 14 Acknowledgement 18 About the Author 19 Apologies 22 I am honored 23 Foreword by Glenn D. Paige 24 Foreword by Gary Francione 26 Foreword by Philip Clayton 37 Meanings of Some Hindi & Prakrit Words Used Here 42 Why this book? 45 An overview of ahimsa 54 Jainism: a living tradition 55 The connection between ahimsa and Jainism 58 What differentiates a Jain from a non-Jain? 60 Four stages of karmas 62 History of ahimsa 69 The basis of ahimsa in Jainism 73 The two types of ahimsa 76 The three ways to commit himsa 77 The classifications of himsa 80 The intensity, degrees, and level of inflow of karmas due 82 to himsa The broad landscape of himsa 86 The minimum Jain code of conduct 90 Traits of an ahimsak 90 The net benefits of observing ahimsa 91 Who am I? 91 Jain scriptures on ahimsa 91 Jain prayers and thoughts 93
    [Show full text]
  • Corporate Ibadah: an Islamic Perspective of Corporate Social Responsibility
    Middle-East Journal of Scientific Research 22 (2): 225-232, 2014 ISSN 1990-9233 © IDOSI Publications, 2014 DOI: 10.5829/idosi.mejsr.2014.22.02.21850 Corporate ibadah: an Islamic Perspective of Corporate Social Responsibility 1Mustaffa Mohamed Zain, 23Faizah Darus, Haslinda Yusoff, 4Azlan Amran, 56Hasan Fauzi, Yadi Purwanto and 7Dayang Milianna Abang Naim 1,2,3,7,Accounting Research Institute (ARI) and Faculty of Accountancy, Universiti Teknologi Mara, Shah Alam, Malaysia 4School of Management, Universiti Sains Malaysia, Malaysia 5Faculty of Economics and Business, Sebelas Maret University, Indonesia 6Faculty of Psychology, Universitas Muhammadiyah Surakarta, Indonesia Abstract: Purpose-The objective of this paper is to explore the Islamic principles and law and formulate a conceptual framework of corporate social responsibility (CSR) based on Islamic values and beliefs. An Islamic CSR (i-CSR) framework is vital in guiding the CSR strategies, policies and practices of Islamic institutions. Design/Methodology/Approach-This notion of CSR in Islam is proposed by incorporating the concept of tawhid and integrating the principles of Maqasid Syariah (Islamic Law) and Maslahah (public good) which completes the mission of mankind on earth i.e. the absolute submission to his obligations in the performance of ibadah, dakwah and as a khalifah. Practical Implications-The establishment of the framework provides a holistic guidance based on Islamic beliefs, values and concepts which should be integrated with and embedded as part of the overall governance and accountability of institutions. This model is practical not only for Islamic organizations and institutions but also for other entities that subscribe to the beliefs that the function of business is a manifestation of the act of devotion to God, i.e.
    [Show full text]
  • Fiqh Muamalat Part I
    Faculty of Syariah and Law University Sains Islam Malaysia 1 Content (Part I) n The Basis of Fiqh Muamalat n Blameworthy: n Riba n Gharar n Maisir n Praiseworthy n Risk n Ethics n Umar b. al-Khattab said, "There are three things. If Allah's Messenger had explained them clearly, it would have been dearer to me than the world and what it contains: (These are) kalala, riba, and khilafa. [Sunan Ibn Majah] The Fall of the Ottoman Empire n Ottoman Empire : 1299-1922 n High Interest Loan with British and France 1854: £3M interest 6%, n 1855, £5M interest 4%, n 1858, £5M interest 6% and £8M interest 6%. Riba n First: In Mecca Quran Al Rum 30: 39 Riba deprived wealth of Allah’s blessing, charity raised it manifoldly n Second: In Medina 1st H Quran Al Nisa: 161:Severely disapproved or riba n Third: 2nd H. Al Imran: 130-131. Enjoining muslim to keep away from riba. n Final: 9 days before the demise of the prophet. 2: 275-281. n The Noble Qur'an - Al-Baqarah 275-281 n 275. Those who eat Ribâ (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitân (Satan) leading him to insanity. That is because they say: "Trading is only like Ribâ (usury)," whereas Allâh has permitted trading and forbidden Ribâ (usury). So whosoever receives an admonition from his Lord and stops eating Ribâ (usury) shall not be punished for the past; his case is for Allâh (to judge); but whoever returns [to Ribâ (usury)], such are the dwellers of the Fire - they will abide therein.
    [Show full text]
  • Ibadah (Worship) in Islam: a Study of Some Relevant Qur’Anic Text
    CONCEPT OF ‘IBADAH (WORSHIP) IN ISLAM: A STUDY OF SOME RELEVANT QUR’ANIC TEXT Samee-Ullah Bhat1, Mohmad Ilham Shiekh2 1 Ph.D Candidate, Shah-i-Hamadan Institute of Islamic Studies, University of Kashmir, Main Campus, Srinagar, (India) 2Ph.D. Research Scholar, Centre for Shaikh-ul Aalam Studies (CSAS), Markaz-i Noor, University of Kashmir, Srinagar (India) ABSTRACT „Ibadah is the purpose of creation. „Ibadah in Islam is a comprehensive concept that embraces all human endeavours. Whatever humans do in sincerity and without disobeying any of Allah‟s commands is a form of worship and they will be rewarded for it. The concept and purpose of worship in Islam is unparallel to any other religion in existence. It combines the mundane with the spiritual, the individual with the society, and the internal soul with the external body. Worship has a unique role in Islam, and through worship, a person is regarded as a true Muslim who accords his entire life to the Will of Allah (s.w.t). This article attempts to describe the concept of „Ibadah (Worship) in Islam in a precise way. Keywords: Human nature, „Ibadah, Islam, Qur‟an, Worship I. INTRODUCTION Allah (s.w.t) created the whole mankind only for „Ibadah (worship) as Allah (s.w.t) says in the holy Qur‟an: “And I did not create the jinn and mankind except to worship Me”.1 O mankind, worship your Lord, who created you and those before you, that you may become righteous”.2 The message of all the previous prophets was the same that worship none except Allah (s.w.t).
    [Show full text]
  • A Study on Bank Muamalat Malaysia Berhad By
    PROSPECTS AND PROBLEMS OF ISLAMIC BANKING: A STUDY ON BANK MUAMALAT MALAYSIA BERHAD BY ZAINAL ABIDIN BIN MOHD TAHIR Submitted to the MANAGEMENT CENTER INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF BUSINESS ADMINISTRATION JUNE 2002 ABSTRACT About sixty percent Malaysians are Muslims who strongly believe in prohibition of bank interest, whereas bank interest plays the pivotal role in conventional banking that had been prevalent exclusively in the country until 1983. Then realizing the issue of contradiction in faith and practice, Malaysian government established two full-fledged Islamic banks, Bank Islam in 1983 and Bank Muamalat in 1999, and encouraged conventional banks to open Islamic banking windows to make up deficiency of interest- free products and services. Accordingly, a number of local and international banks currently operate Islamic banking windows. In this highly competitive environment, Bank Muamalat has to prove its worth. Being aware of this challenge, bank management has been dynamically reviewing its strategic plans and projects. This study is an endeavour in the same direction. In a service industry, since there could be various types of gaps due to which a service provided with the best of effort may not be up to the expectations of customers, therefore a survey of bank customers has been conducted to know their assessment of service quality of the Bank and their views about its marketing strategies. More than two hundred respondents with different backgrounds were chosen to fill out survey questionnaires. The objective of this survey was to investigate whether responses of various customer groups are significantly different from one another or not so that Bank management can better mend its strategic plan accordingly.
    [Show full text]
  • "Symbolic Politics", Democratization and Indonesian Foreign Policy
    Centro Argentino de Estudios Internacionales www.caei.com.ar Islam “Symbolic Politics”1, Democratization and Indonesian Foreign Policy By Anak Agung Banyu Perwita “If someone is able to separate sugar from its sweetness, he will be able to separate Islam religion from politics” (Wahab Chasbullah)2 “The Islamic movement should detach itself from involvement in politics. Islam is a moral force, a way to promote morality” (Abdurrahman Wahid)3. Introduction. The two quotations, above, clearly suggest an endlessly debate about the political role of Islam in Indonesia’s politics. This article discusses the role of political Islam4 in Indonesian politics and the dynamics of the interaction between the Muslim society and the State in the Indonesian political system. It provides the domestic context of the role Islam in Indonesia’s politics, which serves as the platform of the position of political Islam in Indonesia’s foreign policy in the post- Soeharto era. It will also briefly elaborate the development of Indonesia’s external environment (globalization) as an integral element of foreign policy. However, the extent to which the Islamic—as a “religio-politics”5-- factor played a significant role in Indonesian foreign policy has been subject to debate. Therefore, this article will assess the hypothesis that “foreign policies are also influenced by the religious views and beliefs of policymakers and their constituents”.6 1 Symbolic politics can be defined as “collective process of construction, distribution and internalization of political symbols (Phrases, images, norms, rules etc) which present a significant influence on foreign policy during the democratization process”. See Corneliu Bjola (2000).
    [Show full text]
  • Trends in Southeast Asia
    ISSN 0219-3213 2016 no. 9 Trends in Southeast Asia THE EXTENSIVE SALAFIZATION OF MALAYSIAN ISLAM AHMAD FAUZI ABDUL HAMID TRS9/16s ISBN 978-981-4762-51-9 30 Heng Mui Keng Terrace Singapore 119614 http://bookshop.iseas.edu.sg 9 789814 762519 Trends in Southeast Asia 16-1461 01 Trends_2016-09.indd 1 29/6/16 4:52 PM The ISEAS – Yusof Ishak Institute (formerly Institute of Southeast Asian Studies) was established in 1968. It is an autonomous regional research centre for scholars and specialists concerned with modern Southeast Asia. The Institute’s research is structured under Regional Economic Studies (RES), Regional Social and Cultural Studies (RSCS) and Regional Strategic and Political Studies (RSPS), and through country- based programmes. It also houses the ASEAN Studies Centre (ASC), Singapore’s APEC Study Centre, as well as the Nalanda-Sriwijaya Centre (NSC) and its Archaeology Unit. 16-1461 01 Trends_2016-09.indd 2 29/6/16 4:52 PM 2016 no. 9 Trends in Southeast Asia THE EXTENSIVE SALAFIZATION OF MALAYSIAN ISLAM AHMAD FAUZI ABDUL HAMID 16-1461 01 Trends_2016-09.indd 3 29/6/16 4:52 PM Published by: ISEAS Publishing 30 Heng Mui Keng Terrace Singapore 119614 [email protected] http://bookshop.iseas.edu.sg © 2016 ISEAS – Yusof Ishak Institute, Singapore All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission. The author is wholly responsible for the views expressed in this book which do not necessarily reflect those of the publisher.
    [Show full text]
  • Sixth Oic Observatory Report on Islamophobia
    Original: English SIXTH OIC OBSERVATORY REPORT ON ISLAMOPHOBIA October 2012 – September 2013 PRESENTED TO THE 40 TH COUNCIL OF FOREIGN MINISTERS Conakry, Republic of Guinea 9–11 December 2013 i OIC-CS-6th OBS-REP-Final-October-2013 TABLE OF CONTENTS FOREWORD by the OIC Secretary General 1 EXECUTIVE SUMMARY 3 INTRODUCTION 7 1: ISLAMOPHOBIA, INTOLERANCE AND DISCRIMINATION AGAINST MUSLIMS 10 2: MANIFESTATIONS OF ISLAMOPHOBIA 12 2.1. Islamophobia in USA 12 a) Islamophobia during the US Presidential Campaign 13 b) Islamophobic Ads by Pamela Geller 15 c) Islamophobia in the aftermath of the Boston Bombings 17 2.2. Islamophobia in Europe 19 a) Highlight of Islamophobic trends in Europe 20 b) Islamophobia in the Post- Woolwich murder attack 23 2.3. Islamophobia in the Media 25 3: SOME POSITIVE DEVELOPMENTS 27 4: OIC Initiatives and Activities to Counter Islamophobia 29 4.1. Brainstorming Session at the 39 th CFM 29 4.2. Panel of Eminent Persons for combating discrimination against Muslims 30 4.3. Istanbul Process Follow-up 31 4.4. Istanbul International Conference on Islamophobia 31 CONCLUSIONS AND RECOMMENDATIONS 33 ANNEXES . 36 A: SOME ISLAMOPHOBIC INCIDENTS 36 I. Incidents Related to Mosques 36 II. Desecration of Muslim Graves 53 III. Political and Social Campaigns against Islam and Muslims 54 IV. Intolerance against Islam and its Sacred Symbols 63 ii OIC-CS-6th OBS-REP-Final-October-2013 V. Discrimination against Muslim Individuals in Educational Institutions, Workplaces, Airports, etc 71 VI. Incidents Related to Hijab (Veil) 79 B: CFM RES. NO 41/39-P ON AN OIC APPROACH FOR COMBATING DISCRIMINATION AND INTOLERANCE AGAINST MUSLIMS 84 C: STATEMENT BY H.E.
    [Show full text]
  • Chapter 11 Prevention of Radicalization in Western Muslim
    Chapter 11 Prevention of Radicalization in Western Muslim Diasporas by Nina Käsehage This chapter opens with a brief definition of key terms such as “Muslim diasporas,” “prevention of violent extremism” (PVE), “countering violent extremism” (CVE) and discusses the role of Islamophobia in radicalization and its impacts on the prevention of radicalization. The size of the Muslim population in each of the selected five Western countries and the appearance of jihadist, left- and right-wing-groups, as well as the number of attacks resulting from these milieus are briefly discussed at the beginning of the country reports. The main body of this chapter discusses academic, governmental, and civil society approaches to PVE/CVE. For each country, some PVE examples are presented which might be helpful to policymakers and practitioners. A literature review regarding PVE/CVE approaches in each country seeks to provide an overview of the academic state of the art concerning the prevention of radicalization. Finally, a number of recommendations with regard to future PVE initiatives are provided, based on the author’s field research in Salafi milieus in various European countries.1 Keywords: countering violent extremism (CVE), countering violent extremism policy and practice, extremism, government and civil society responses, Muslim communities, Muslim diasporas, prevention, preventing violent extremism (PVE), PVE recommendations, radicalization, religious extremism, Salafism, terrorism 1 The following chapter includes extracts from the book: Nina Käsehage (2020). ‘Prevention of Violent Extremism in Western Muslim Diasporas’, Religionswissenschaft: Forschung und Wissenschaft. Zürich: LIT Verlag. HANDBOOK OF TERRORISM PREVENTION AND PREPAREDNESS 305 This chapter seeks to describe the state of research on the prevention of radicalization in Western Muslim diasporas.
    [Show full text]
  • Political Islam: a 40 Year Retrospective
    religions Article Political Islam: A 40 Year Retrospective Nader Hashemi Josef Korbel School of International Studies, University of Denver, Denver, CO 80208, USA; [email protected] Abstract: The year 2020 roughly corresponds with the 40th anniversary of the rise of political Islam on the world stage. This topic has generated controversy about its impact on Muslims societies and international affairs more broadly, including how governments should respond to this socio- political phenomenon. This article has modest aims. It seeks to reflect on the broad theme of political Islam four decades after it first captured global headlines by critically examining two separate but interrelated controversies. The first theme is political Islam’s acquisition of state power. Specifically, how have the various experiments of Islamism in power effected the popularity, prestige, and future trajectory of political Islam? Secondly, the theme of political Islam and violence is examined. In this section, I interrogate the claim that mainstream political Islam acts as a “gateway drug” to radical extremism in the form of Al Qaeda or ISIS. This thesis gained popularity in recent years, yet its validity is open to question and should be subjected to further scrutiny and analysis. I examine these questions in this article. Citation: Hashemi, Nader. 2021. Political Islam: A 40 Year Keywords: political Islam; Islamism; Islamic fundamentalism; Middle East; Islamic world; Retrospective. Religions 12: 130. Muslim Brotherhood https://doi.org/10.3390/rel12020130 Academic Editor: Jocelyne Cesari Received: 26 January 2021 1. Introduction Accepted: 9 February 2021 Published: 19 February 2021 The year 2020 roughly coincides with the 40th anniversary of the rise of political Islam.1 While this trend in Muslim politics has deeper historical and intellectual roots, it Publisher’s Note: MDPI stays neutral was approximately four decades ago that this subject emerged from seeming obscurity to with regard to jurisdictional claims in capture global attention.
    [Show full text]