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35 Ahmadiyya
Malaysian Journal of International Relations, Volume 6, 2018, 35-46 ISSN 2289-5043 (Print); ISSN 2600-8181 (Online) AHMADIYYA: GROWTH AND DEVELOPMENT OF A PERSECUTED COMMUNITY Abdul Rashid Moten ABSTRACT Ahmadiyya, a group, founded in 19th century India, has suffered fierce persecution in various parts of the Muslim world where governments have declared them to be non-Muslims. Despite opposition from mainstream Muslims, the movement continued its proselytising efforts and currently boasts millions of followers worldwide. Based on the documentary sources and other scholarly writings, this paper judges the claims made by the movement's founder, Mirza Ghulam Ahmad, analyses the consequences of the claims, and examines their proselytizing strategies. This paper found that the claims made by Mirza were not in accordance with the belief of mainstream Muslims, which led to their persecution. The reasons for their success in recruiting millions of members worldwide is to be found in their philanthropic activities, avoidance of violence and pursuit of peace inherent in their doctrine of jihad, exerting in the way of God, not by the sword but by the pen. Keywords: Ahmadiyya, jihad, Mirza Ghulam Ahmad, Pakistan, philanthropy INTRODUCTION The Qur’an categorically mentions that Muhammad is the last in the line of the Prophets and that no prophet will follow him. Yet, there arose several individuals who claimed prophethood in Islam. Among the first to claim Prophecy was Musailama al-Kazzab, followed by many others including Mirza Hussein Ali Nuri who took the name Bahaullah (glory of God) and formed a new religion, the Bahai faith. Many false prophets continued to raise their heads occasionally but failed to make much impact until the ascendance of the non-Muslim intellectual, economic and political forces particularly in the 19th century A.D. -
Zaheeruddin V. State and the Official Persecution of the Ahmadiyya Community in Pakistan
Minnesota Journal of Law & Inequality Volume 14 Issue 1 Article 5 June 1996 Enforced Apostasy: Zaheeruddin v. State and the Official Persecution of the Ahmadiyya Community in Pakistan M. Nadeem Ahmad Siddiq Follow this and additional works at: https://lawandinequality.org/ Recommended Citation M. N. Siddiq, Enforced Apostasy: Zaheeruddin v. State and the Officialersecution P of the Ahmadiyya Community in Pakistan, 14(1) LAW & INEQ. 275 (1996). Available at: https://scholarship.law.umn.edu/lawineq/vol14/iss1/5 Minnesota Journal of Law & Inequality is published by the University of Minnesota Libraries Publishing. Enforced Apostasy: Zaheeruddin v. State and the Official Persecution of the Ahmadiyya Community in Pakistan M. Nadeem Ahmad Siddiq* Table of Contents Introduction ............................................... 276 I. The Ahmadiyya Community in Islam .................. 278 II. History of Ahmadis in Pakistan ........................ 282 III. The Decision in Zaheerudin v. State ................... 291 A. The Pakistan Court Considers Ahmadis Non- M uslim s ........................................... 292 B. Company and Trademark Laws Do Not Prohibit Ahmadis From Muslim Practices ................... 295 C. The Pakistan Court Misused United States Freedom of Religion Precedent .............................. 299 D. Ordinance XX Should Have Been Found Void for Vagueness ......................................... 314 E. The Pakistan Court Attributed False Statements to Mirza Ghulam Almad ............................. 317 F. Ordinance XX Violates -
Origination, Organization, and Prevention: Saudi Arabia, Terrorist Financing and the War on Terror”
Testimony of Steven Emerson with Jonathan Levin Before the United States Senate Committee on Governmental Affairs “Terrorism Financing: Origination, Organization, and Prevention: Saudi Arabia, Terrorist Financing and the War on Terror” July 31, 2003 Steven Emerson Executive Director The Investigative Project 5505 Conn. Ave NW #341 Washington DC 20015 Email: [email protected] phone 202-363-8602 fax 202 966 5191 Introduction Terrorism depends upon the presence of three primary ingredients: Indoctrination, recruitment and financing. Take away any one of those three ingredients and the chances for success are geometrically reduced. In the nearly two years since the horrific attacks of 9/11, the war on terrorism has been assiduously fought by the US military, intelligence and law enforcement. Besides destroying the base that Al Qaeda used in Afghanistan, the United States has conducted a comprehensive campaign in the United States to arrest, prosecute, deport or jail those suspected of being connected to terrorist cells. The successful prosecution of terrorist cells in Detroit and Buffalo and the announcement of indictments against suspected terrorist cells in Portland, Seattle, northern Virginia, Chicago, Tampa, Brooklyn, and elsewhere have demonstrated the resolve of those on the front line in the battle against terrorism. Dozens of groups, financial conduits and financiers have seen their assets frozen or have been classified as terrorist by the US Government. One of the most sensitive areas of investigation remains the role played by financial entities and non-governmental organizations (ngo’s) connected to or operating under the aegis of the Kingdom of Saudi Arabia. Since the July 24 release of the “Report of the Joint Inquiry into the Terrorist Attacks of September 11, 2001,” the question of what role Saudi Arabia has played in supporting terrorism, particularly Al Qaeda and the 9/11 attacks, has come under increasing scrutiny. -
The Islamist Factory
The Islamist Factory SHORT VERSION SEPTEMBER 2018 There is no desire more natural than the desire for knowledge The author An Ecole Normale graduate and with an agrégation in geography, Hakim El Karoui taught at the Lyon II University before joining the cabinet of the Prime Minister in 2002 as speech writer. After serving within the Ministry of Finance, in 2006 he integrated the Rothschild bank, where he led the Africa Practice together with Lionel Zinsou. In 2011, he joined the strategy consulting firm Roland Berger, where he was joint head of the Africa and French Government advisory sectors. In 2016, he founded his own strategy consulting firm, Volentia. Hakim El Karoui is also a writer and social entrepreneur (he created the Club du XXIe siècle - The 21st Century Club). The Islamist Factory SHORT VERSION - SEPTEMBER 2018 SOMMAIRE Foreword .................................................................................... 5 Partie I : Islamism: Genealogy of an Ideology ............................................. 9 Chapter I: Islamism as a Response to the Question of Modernity Raised by the West during the Colonial Era .............................13 Chapter II: Wahhabism and the Muslim Brotherhood: the Two Main Islamist Ideologies .....................................................16 Chapter III: Contemporary Developments: Islamism Reasons Alone and Independently of the West ............................19 Chapter IV: Why Islamism Becomes a Mass Ideology in the 1980s ..21 Part II : At the heart of Islamism’s Production Centers ................................ 23 Chapter I: The Muslim Brotherhood in Egypt and in the Arab World 26 Chapter II: Saudi Arabia ........................................................... 31 Chapter III: Turkish Islamism: Political Islam in Power ....................35 Chapter IV: Iran: A Marginal System of Production? .......................40 3 Part III – People, Organizations, and Media: How Islamism spreads ........... -
Saudi Arabia
SAUDI ARABIA TIER 1 | USCIRF-RECOMMENDED COUNTRIES OF PARTICULAR CONCERN (CPC) KEY FINDINGS In 2018, while Saudi Arabia remained a country of particular harass individuals for dissent, blasphemy, and apostasy. The concern, religious freedom conditions trended positive in cer- Saudi government continued to violate the rights of Shi’a Mus- tain areas, including: Saudi senior officials no longer stated lims and non-Muslim minorities, and to advocate a doctrine of that Islam can be the only religion on the Arabian Peninsula; religious intolerance. While it began new construction in the senior leadership met with several Christian leaders, including Shi’a town of Awamiya, the Saudi government restricted the the head of the Anglican Church and a group of American observance of religious holidays by the Shi’a Muslim minority. evangelical leaders, pledging to promote interfaith dialogue After more than 15 years of incremental progress, the Saudi and the flourishing of different faith traditions as part of the government showed backsliding on improvements to its text- kingdom’s domestic reforms; Egyptian Bishop Ava Markos led books that continued to propagate intolerance and advocate the first known publicized Coptic Church Mass in Saudi Arabia’s violence against religious minorities, women, and the lesbian, history; USCIRF was granted the first-ever meeting between gay, bisexual, transgender, and intersex (LGBTI) community. the head of the Commission for the Promotion of Virtue and Despite the fact that in 2018 women were given the right to Prevention of Vice (CPVPV) and a U.S. government delega- drive, the religiously justified guardianship system remained tion; religiously motivated restrictions on women driving were in place, adversely affecting the religious freedom of women lifted, and provisions of the guardianship laws treating women in the kingdom. -
Saudi Arabia 2020 International Religious Freedom Report
SAUDI ARABIA 2020 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary According to the 1992 Basic Law of Governance, the country’s official religion is Islam and the constitution is the Quran and Sunna (traditions and practices based on the life of the Prophet Mohammed). The legal system is based largely on sharia as interpreted by the Hanbali school of Sunni Islamic jurisprudence. Freedom of religion is not provided under the law. The law criminalizes “anyone who challenges, either directly or indirectly, the religion or justice of the King or Crown Prince.” The law criminalizes “the promotion of atheistic ideologies in any form,” “any attempt to cast doubt on the fundamentals of Islam,” publications that “contradict the provisions of Islamic law,” and other acts including non-Islamic public worship, public display of non-Islamic religious symbols, conversion by a Muslim to another religion, and proselytizing by a non-Muslim. In practice, there is some limited tolerance of private, non-Islamic religious exercise, but religious practices at variance with the government-promoted form of Sunni Islam remained vulnerable to detention, harassment, and, for noncitizens, deportation. According to Shia community members, processions and gatherings continued due to decreased political tensions and greater coordination between the Shia community and authorities, and Ashura commemorations (of the martyrdom of Hussein ibn Ali, the grandson of the Prophet Mohammed) were marked by improved sectarian relations and public calls for mutual tolerance. Shia activists stated, however, that authorities continued to target members of their community on a religious basis with security operations and legal proceedings. In July, Shia Rights Watch (SRW) reported that security forces raided the largely Shia town of Safwa, resulting in several arrests and one injury. -
Wahhabism Is It a Factor in the Spread of Global Terrorism?
Calhoun: The NPS Institutional Archive Theses and Dissertations Thesis and Dissertation Collection 2009-09 Wahhabism is it a factor in the spread of global terrorism? Dillon, Michael R. Monterey, California: Naval Postgraduate School http://hdl.handle.net/10945/4575 NAVAL POSTGRADUATE SCHOOL MONTEREY, CALIFORNIA THESIS WAHHABISM: IS IT A FACTOR IN THE SPREAD OF GLOBAL TERRORISM? by Michael R. Dillon September 2009 Thesis Co-Advisors: Abbas Kadhim Mohammed Hafez Approved for public release; distribution is unlimited THIS PAGE INTENTIONALLY LEFT BLANK REPORT DOCUMENTATION PAGE Form Approved OMB No. 0704-0188 Public reporting burden for this collection of information is estimated to average 1 hour per response, including the time for reviewing instruction, searching existing data sources, gathering and maintaining the data needed, and completing and reviewing the collection of information. Send comments regarding this burden estimate or any other aspect of this collection of information, including suggestions for reducing this burden, to Washington headquarters Services, Directorate for Information Operations and Reports, 1215 Jefferson Davis Highway, Suite 1204, Arlington, VA 22202-4302, and to the Office of Management and Budget, Paperwork Reduction Project (0704-0188) Washington DC 20503. 1. AGENCY USE ONLY (Leave blank) 2. REPORT DATE 3. REPORT TYPE AND DATES COVERED September 2009 Master’s Thesis 4. TITLE AND SUBTITLE Wahhabism: Is it a Factor in the Spread of Global 5. FUNDING NUMBERS Terrorism? 6. AUTHOR(S) Michael R. Dillon 7. PERFORMING ORGANIZATION NAME(S) AND ADDRESS(ES) 8. PERFORMING ORGANIZATION Naval Postgraduate School REPORT NUMBER Monterey, CA 93943-5000 9. SPONSORING /MONITORING AGENCY NAME(S) AND ADDRESS(ES) 10. -
Muslim World League to Rus- Sia—A First-Ever Trip—And the Gathering of the MARCH 28, MOSCOW International Islamic Conference “Islam: a Mes- H.E
MAY 2019 | VOLUME 45 | ISSUE 5 Contents I. Editorial Leaders Letter from the Editor . 7 New Zealand: The Intolerability of Intolerance . 9 Russia & Islam: The Power of Tradition . .13 Editorial Department: II. MWL and the World: The Month in Review Secretary General H.E. Dr. Muhammad bin Abdulkarim Al-Issa III. Feature Articles Supervisor General Geopolitics Media Affairs Dept. Moscow, Grozny, St. Petersburg, Kazan: Abdulwahab Alshehri MWL Reaches Hearts & Minds . .17 Editor Responsible The Chechnya Report: Marcia A. Christoff MWL Makes Inroads, Marks Influence . .29 P.O. Box 537 Russia Conference Keynote Speech of H.E. Sheikh Makkah, Saudi Arabia Dr. Al-Issa “Islam: A Message of Mercy and Peace” . 36 Tel: 0096 66 (012)560 0919 Email: [email protected] Cultural Affairs: Dazzling Gems and Hidden Treasures: Two Mosques of Russia . .42 Follow Us on Social Media: Islam & Orthodoxy: Cooperation Not Conflict . .48 @mwlorg_en | @mwlorg | Russia’s Powerful Muslim Spiritual Board . .52 @mwlorg_fr | @mwlorg_ur Economics/Business /mwlorg.en | /mwlorg Start-ups and Oligarchs: Russian-Muslim Entrepreneurship . .54 @mwlorg Technology and Medicine /themwlorg Russia’s Silicon Valley and Islamic World Investment ....................57 mwlorg IV. Historical Essays Kazan’s Most Famous Woman . .58 Count Leo Tolstoy: The Friend of Islam . .60 1 MWL in March/April Highlights of the Month in Review MARCH 28 and the Islamic world. The visit of the Muslim World League to Rus- sia—a first-ever trip—and the gathering of the MARCH 28, MOSCOW international Islamic conference “Islam: A Mes- H.E. Sheikh Dr. Al-Issa signed a cooperation sage of Mercy & Peace” began on this day at the agreement with the State Fund for the Promotion President Hotel in Moscow, closing in Grozny on of Culture, Science and Education in Russia. -
Islam As Statecraft: How Governments Use Religion in Foreign Policy
THE NEW GEOPOLITICS NOVEMBER 2018 MIDDLE EAST ISLAM AS STATECRAFT: HOW GOVERNMENTS USE RELIGION IN FOREIGN POLICY PETER MANDAVILLE SHADI HAMID ISLAM AS STATECRAFT: HOW GOVERNMENTS USE RELIGION IN FOREIGN POLICY PETER MANDAVILLE AND SHADI HAMID EXECUTIVE SUMMARY The discussion of Islam in world politics in recent years has tended to focus on how religion inspires or is used by a wide range of social movements, political parties, and militant groups. Less attention has been paid, however, to the question of how governments—particularly those in the Middle East—have incorporated Islam into their broader foreign policy conduct. Whether it is state support for transnational religious propagation, the promotion of religious interpretations that ensure regime survival, or competing visions of global religious leadership; these all embody what we term in this new report the “geopolitics of religious soft power.” The paper explores the religious dimensions of the Saudi-Iranian rivalry, looking at how the Islamic outreach strategies of the two governments have evolved in response to changing regional and global environments. We assess the much-discussed phenomenon of Saudi Arabia’s export of Wahhabism, arguing that the nature and effects of Saudi religious influence around the world are more complicated than we ordinarily think. Meanwhile, since 9/11 and the rise of ISIS, the governments of several prominent Muslim-majority countries, among them Jordan, Morocco, and Egypt, have positioned themselves as the purveyors of a “moderate Islam” capable of blunting the narrative of extremist groups. We also look at Turkey and Indonesia as examples of emerging powers that, with somewhat less fanfare, have integrated elements of religious outreach into their broader soft power strategies across Asia and Africa. -
SALAFISM in AMERICA History, Evolution, Radicalization
SALAFISM in AMERICA History, Evolution, Radicalization ALEXANDER MELEAGROU-HITCHENS October 2018 Table of Contents Acknowledgements .................................................................................................................... ii Glossary of Terms ..................................................................................................................... iii Executive Summary .................................................................................................................... 1 Introduction ................................................................................................................................ 4 I. Understanding Salafism ....................................................................................................... 6 I.I What is Salafism? .............................................................................................................. 6 I.II Categorizing Salafism ..................................................................................................... 9 Quietists ................................................................................................................................... 9 Activists .................................................................................................................................. 11 Jihadis .................................................................................................................................... 14 I.III Salafism and Extremism ............................................................................................ -
Muslim World League: a Historical Look at Establishment, Goals and Projects
International Journal of Humanities and Social Science Vol. 11 • No. 1 • January 2021 doi:10.30845/ijhss.v11n1p7 Muslim World League: A Historical Look at Establishment, Goals and Projects Hassna Al-Ghamdi Department of History & Archeology Faculty of Social Sciences Jeddah University. KSA Abstract The Muslim World League is an organization of a religious and cultural character and one of the most active international organizations in the Islamic world, and does not interfere in the political affairs in which it is active. Since its establishment in 1962, this organization has established many institutions and branches, and has opened dozens of offices in all continents as it also carried out thousands of religious, cultural, relief and humanitarian activities in many countries of the world. Due to the organization's large number of activities, it is considered as the university of the peoples of the Islamic world and the pioneer in religious and cultural work in the Islamic world, and it has become confused with the Organization of Islamic Cooperation, which is a political organization that brings together the governments of the countries of the Islamic world under its flag. This introductory page attempts to define the organization, its history, objectives, branches, and specializations of each branch, and to introduce the historical transformations that the work of this international organization has witnessed. Keywords: Muslim World League, Islam, Saudi Arabia, Dawa (call for Islam), Humanitarian work Introduction The Mecca-based Muslim -
Saudi Arabia 2019 International Religious Freedom Report
SAUDI ARABIA 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary According to the 1992 Basic Law of Governance, the country’s official religion is Islam and the constitution is the Quran and Sunna (traditions and practices based on the life of the Prophet Muhammad). The legal system is based largely on sharia as interpreted by the Hanbali school of Sunni Islamic jurisprudence. Freedom of religion is not provided under the law. The government does not allow the public practice of any non-Muslim religion. The law criminalizes “anyone who challenges, either directly or indirectly, the religion or justice of the King or Crown Prince.” The law criminalizes “the promotion of atheistic ideologies in any form,” “any attempt to cast doubt on the fundamentals of Islam,” publications that “contradict the provisions of Islamic law,” and other acts including non-Islamic public worship, public display of non-Islamic religious symbols, conversion by a Muslim to another religion, and proselytizing by a non-Muslim. In January and May, police raided predominantly Shia villages in al-Qatif Governorate, stating the raids were carried out to arrest terrorist cells or preempt terrorist attacks. On November 13, rights groups announced that Hussein al-Ribh, a 38-year-old Shia activist who was in detention since 2017, died in Dammam Prison. Some Shia activists outside the country stated that authorities tortured al-Ribh while he was detained. In April the government executed 37 citizens for “terrorism crimes,” the largest mass execution since 2016. According to Human Rights Watch (HRW), at least 33 of the 37 were from the country’s minority Shia community and had been convicted following what they stated were unfair trials for various alleged crimes, including protest-related offenses.