'The Facts of Jihad and the Lies of Hypocrisy' August 4, 2009 [Please Note: Images May Have Been Removed from This Document
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Afghanistan, 1989-1996: Between the Soviets and the Taliban
Afghanistan, 1989-1996: Between the Soviets and the Taliban A thesis submitted to the Miami University Honors Program in partial fulfillment of the Requirements for University Honors with Distinction by, Brandon Smith May 2005 Oxford, OH ABSTRACT AFGHANISTAN, 1989-1996: BETWEEN THE SOVIETS AND THE TALIBAN by, BRANDON SMITH This paper examines why the Afghan resistance fighters from the war against the Soviets, the mujahideen, were unable to establish a government in the time period between the withdrawal of the Soviet army from Afghanistan in 1989 and the consolidation of power by the Taliban in 1996. A number of conflicting explanations exist regarding Afghanistan’s instability during this time period. This paper argues that the developments in Afghanistan from 1989 to 1996 can be linked to the influence of actors outside Afghanistan, but not to the extent that the choices and actions of individual actors can be overlooked or ignored. Further, the choices and actions of individual actors need not be explained in terms of ancient animosities or historic tendencies, but rather were calculated moves to secure power. In support of this argument, international, national, and individual level factors are examined. ii Afghanistan, 1989-1996: Between the Soviets and the Taliban by, Brandon Smith Approved by: _________________________, Advisor Karen L. Dawisha _________________________, Reader John M. Rothgeb, Jr. _________________________, Reader Homayun Sidky Accepted by: ________________________, Director, University Honors Program iii Thanks to Karen Dawisha for her guidance and willingness to help on her year off, and to John Rothgeb and Homayun Sidky for taking the time to read the final draft and offer their feedback. -
Salience of Ethnicity Among Burman Muslims: a Study in Identity Formation
INTELLECTUAL DISCOURSE, 2005 VOL 13, N0 2, 161-179 Salience of Ethnicity among Burman Muslims: A Study in Identity Formation Khin Maung Yin∗ Abstract: Muslims, constituting about thirteen percent of the total population of Myanmar or Burma are not a monolithic group and are unable to provide a united front in their struggle to realize their just demands. They are divided into many groups and their relationship with each other is conflictual. As the cases of Indian and Bamar (Burman) Muslims show, they rely upon ethnicity, rather than religion, for identity formation and self-expression. Burma, known as Myanmar since 1989, is the second largest country in ASEAN or South East Asia.1 It stretches nearly 1500 miles from North to South. With an area of 678,500 square km and a population of about 48 million, it lies at the juncture of three regions of Southeast Asia, South Asia and East Asia. It is situated between two Asian giants, India and China, and shares borders with Bangladesh, Thailand and Laos. Burma is more significant than many other countries in the region as it is surrounded, in the southwest and south, by the Indian Ocean, Bay of Bengal and Andaman Sea. It lies, in the words of Huntington, across the fault lines of the Hindu, Buddhist and Confucian civilisations.2 Burma or Myanmar is a nation with many races and there are about 135 ethnic groups. Its population is nearly 50 million. The majority are Bamar, but the Shan, Kachin, Kayin, Chin, Mon, Rakhine, Burmese Muslims, Indian Muslims, Chinese Muslims and others are prominent minority groups in Burma. -
Jihadism: Online Discourses and Representations
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 1 Studying Jihadism 2 3 4 5 6 Volume 2 7 8 9 10 11 Edited by Rüdiger Lohlker 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 The volumes of this series are peer-reviewed. 37 38 Editorial Board: Farhad Khosrokhavar (Paris), Hans Kippenberg 39 (Erfurt), Alex P. Schmid (Vienna), Roberto Tottoli (Naples) 40 41 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 1 Rüdiger Lohlker (ed.) 2 3 4 5 6 7 Jihadism: Online Discourses and 8 9 Representations 10 11 12 13 14 15 16 17 With many figures 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 & 37 V R unipress 38 39 Vienna University Press 40 41 Open-Access-Publikation im Sinne der CC-Lizenz BY-NC-ND 4.0 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; 24 detailed bibliographic data are available online: http://dnb.d-nb.de. -
Islamic Education in Myanmar: a Case Study
10: Islamic education in Myanmar: a case study Mohammed Mohiyuddin Mohammed Sulaiman Introduction `Islam', which literally means `peace' in Arabic, has been transformed into a faith interpreted loosely by one group and understood conservatively by another, making it seem as if Islam itself is not well comprehended by its followers. Today, it is the faith of 1.2 billion people across the world; Asia is a home for 60 per cent of these adherents, with Muslims forming an absolute majority in 11 countries (Selth 2003:5). Since the terrorist attacks of 11 September 2001, international scholars have become increasingly interested in Islam and in Muslims in South-East Asia, where more than 230 million Muslims live (Mutalib 2005:50). These South-East Asian Muslims originally received Islam from Arab traders. History reveals the Arabs as sea-loving people who voyaged around the Indian Ocean (IIAS 2005), including to South-East Asia. The arrival of Arabs has had different degrees of impact on different communities in the region. We find, however, that not much research has been done by today's Arabs on the Arab±South-East Asian connection, as they consider South-East Asia a part of the wider `East', which includes Iran, Central Asia and the Indian subcontinent. Indeed, the term `South-East Asia' is hardly used in modern Arab literature. For them, anything east of the Middle East and non-Arabic speaking world is considered to be `Asia' (Abaza 2002). According to Myanmar and non-Myanmar sources, Islam reached the shores of Myanmar's Arakan (Rakhine State) as early as 712 AD, via oceangoing merchants, and in the form of Sufism. -
The Popularity of Mawlana Rumi and the Mawlawi Tradition
The Popularity of Mawlana Rumi and the Mawlawi Tradition ibrahim gamard It is an amazing phenomenon that, hundreds of years having passed since his death in 1273, Mawlana Jalal al-Din Rumi, the great mystic poet whose fame has been lasting in the East, has now become so well known in the West. At the same time, few people have heard anything about the Mawlawi (Turkish: Mevlevi ) Sufi tradition other than per - formances of the ‘whirling dervishes’. And yet it is the Mawlawi tradi - tion that has preserved the spiritual wisdom teachings of Mawlana (Turkish: Mevlana), his disciples and his descendants for more than seven centuries. The Mawlawi¯ S AMAc At the end of the Ottoman Empire there were one hundred and four - teen Mawlawi centres (takya; Turkish, tekke) in existence and it has been estimated that there were about one hundred thousand Mawlawis throughout the Empire. This came to an end in 1925 when the Turkish Republic outlawed all Sufi organizations and closed their centres. The famous Whirling Prayer Ceremony (sama c; Turkish, sema), which for centuries had been performed only at Mawlawi centres inside special ‘whirling ceremony’ halls (sama c-khana; Turkish, semahane), was forbidden for nearly thirty years thereafter. The Mawlawis had faithfully commemorated the anniversary of Mawlana’s death every year. This was based on the Sufi custom of celebrating the anniversary of the death of a revered saint (wali; Turkish, veli ) as if it were a ‘wedding’ (curs, carus) when the soul of the saint was believed to have ‘reunited’ with God. Like all Sufis, the Mawlawis commemorated Mawlana’s death according to the Islamic lunar calendar. -
The Politics of Security in Ninewa: Preventing an ISIS Resurgence in Northern Iraq
The Politics of Security in Ninewa: Preventing an ISIS Resurgence in Northern Iraq Julie Ahn—Maeve Campbell—Pete Knoetgen Client: Office of Iraq Affairs, U.S. Department of State Harvard Kennedy School Faculty Advisor: Meghan O’Sullivan Policy Analysis Exercise Seminar Leader: Matthew Bunn May 7, 2018 This Policy Analysis Exercise reflects the views of the authors and should not be viewed as representing the views of the US Government, nor those of Harvard University or any of its faculty. Acknowledgements We would like to express our gratitude to the many people who helped us throughout the development, research, and drafting of this report. Our field work in Iraq would not have been possible without the help of Sherzad Khidhir. His willingness to connect us with in-country stakeholders significantly contributed to the breadth of our interviews. Those interviews were made possible by our fantastic translators, Lezan, Ehsan, and Younis, who ensured that we could capture critical information and the nuance of discussions. We also greatly appreciated the willingness of U.S. State Department officials, the soldiers of Operation Inherent Resolve, and our many other interview participants to provide us with their time and insights. Thanks to their assistance, we were able to gain a better grasp of this immensely complex topic. Throughout our research, we benefitted from consultations with numerous Harvard Kennedy School (HKS) faculty, as well as with individuals from the larger Harvard community. We would especially like to thank Harvard Business School Professor Kristin Fabbe and Razzaq al-Saiedi from the Harvard Humanitarian Initiative who both provided critical support to our project. -
3A. Ottoman Empire.Pdf
Brief history and culture of Turkey and Balkan areas under the former Ottoman Empire An Empire before its time? Or An Empire doomed to fail? Which do you think makes a better government… one that is accepting and tolerant of people who are different or one that encourages, by force if necessary its people to be the same in order to create a more unified nation? Find the connections between history and current culture Because… Like it or not; realize it or not, we are all affected by the past Pay attention to notes that have a ** These are things that are going to influence/affect the Ottomans or modern day culture Ottoman empire began in modern day Turkey People are descendants of pastoral nomadic tribes from Central Asia In 10th century these tribes begin to move east Called themselves Oguz called Turkomans/“Turks” by their enemies Raiding of weaker neighbors (esp. the Byzantines) was common No formal govt. or laws ◦ Temporary leadership in the form of “Hans” Tribal society** ◦ loyalty, bravery family and hospitality important Shamanistic beliefs** ◦ Nature worship ◦ Man was powerless ◦ Good & evil spirits Invaded Persia in the 11th Century and conquered Bagdad Became mercenary guards for the Abbasid caliphs in Bagdad and protected them against outside threats Tugrul Bey became protector of the faith and champion of Orthodox Islam Seljuk rule spread to Central Asia, Palestine, Iraq and northern Iran Alp Arslan extended Seljuk rule into Syria, Armenia and sent raids into Anatolia (alarmed Byzantines) Battle of -
I Am a Salafi : a Study of the Actual and Imagined Identities of Salafis
The Hashemite Kingdom Jordan The Deposit Number at The National Library (2014/5/2464) 251.541 Mohammad Abu Rumman I Am A Salafi A Study of The Actual And Imagined Identities of Salafis / by Mohammad Abu Rumman Amman:Friedrich-Ebert-Stiftung, 2014 Deposit No.:2014/5/2464 Descriptors://Islamic Groups//Islamic Movement Published in 2014 by Friedrich-Ebert-Stiftung Jordan & Iraq FES Jordan & Iraq P.O. Box 941876 Amman 11194 Jordan Email: [email protected] Website: www.fes-jordan.org Not for sale © FES Jordan & Iraq All rights reserved. No part of this publication may be reprinted, reproduced or utilized in any form or by any means without prior written permission from the publishers. The views and opinions expressed in this publication are solely those of the original author. They do not necessarily represent those of the Friedrich-Ebert Stiftung or the editor. Translation: Dr. Hassan Barari Editing: Amy Henderson Cover: YADONIA Group Printing: Economic Printing Press ISBN: 978-9957-484-41-5 2nd Edition 2017 2 I AM A SALAFI A Study of the Actual and Imagined Identities of Salafis by Mohammad Abu Rumman 3 4 Dedication To my parents Hoping that this modest endeavor will be a reward for your efforts and dedication 5 Table of Contents DEDICATION ........................................................................................................ 5 FOREWORD .......................................................................................................... 8 ACKNOWLEDGEMENTS ................................................................................ -
RS 3131A the Spirituality of Muslim Women Course Outline
RS 3131a The Spirituality of Muslim Women Course Outline Instructor: Ingrid Mattson, PhD London and Windsor Community Chair in Islamic Studies [email protected] Department of Theology, Room A227 519-438-7224, ext. 269 *Email is the preferred method of communication. Time and Days: Wednesdays 3:30-6:30 Room: V210 Prerequisites: none Course Description and Goals: In this class we will explore the spirituality of Muslim women past and present. We begin with a study of the portrayal of women in the Qur’an and the lives of female companions of the Prophet Muhammad whose concerns and perspectives helped shape the spiritual development of the early Muslim community. In later centuries, we will look at the roles women have played in the establishment of religious discourses and institutions and discuss challenges Muslim women have faced in fulfilling their spiritual needs in diverse societies. We will consider many more questions, such as how spirituality is embodied by women and the impact of such practices as gender segregation and hijab. Does the elevation of “the feminine” in traditional spirituality contribute to Muslim women’s spiritual empowerment or the contrary? What are the spiritual practices and understandings of major life cycles? How do women understand the spiritual dimensions of marriage and celibacy, motherhood and childlessness, intimacy and abuse? Learning Goals: To know what the Qur’an says about women and gender To understand different hermeneutical approaches to the Qur’an and the Sunnah and various legal methodologies that impact women To be able to identify at least a dozen prominent Muslim women religious leaders in history or contemporary society To be able to discuss the ways in which Muslim women’s spirituality is the same or different as men’s spirituality To identify the way culture and social structures shape and impact Muslim women’s spirituality. -
Pakistan-Christians-Converts.V4.0
Country Policy and Information Note Pakistan: Christians and Christian converts Version 4.0 February 2021 Preface Purpose This note provides country of origin information (COI) and analysis of COI for use by Home Office decision makers handling particular types of protection and human rights claims (as set out in the Introduction section). It is not intended to be an exhaustive survey of a particular subject or theme. It is split into two main sections: (1) analysis and assessment of COI and other evidence; and (2) COI. These are explained in more detail below. Assessment This section analyses the evidence relevant to this note – i.e. the COI section; refugee/human rights laws and policies; and applicable caselaw – by describing this and its inter-relationships, and provides an assessment of, in general, whether one or more of the following applies: x A person is reasonably likely to face a real risk of persecution or serious harm x The general humanitarian situation is so severe as to breach Article 15(b) of European Council Directive 2004/83/EC (the Qualification Directive) / Article 3 of the European Convention on Human Rights as transposed in paragraph 339C and 339CA(iii) of the Immigration Rules x The security situation presents a real risk to a civilian’s life or person such that it would breach Article 15(c) of the Qualification Directive as transposed in paragraph 339C and 339CA(iv) of the Immigration Rules x A person is able to obtain protection from the state (or quasi state bodies) x A person is reasonably able to relocate within a country or territory x A claim is likely to justify granting asylum, humanitarian protection or other form of leave, and x If a claim is refused, it is likely or unlikely to be certifiable as ‘clearly unfounded’ under section 94 of the Nationality, Immigration and Asylum Act 2002. -
Religion and Militancy in Pakistan and Afghanistan
Religion and Militancy in Pakistan and Afghanistan in Pakistan and Militancy Religion a report of the csis program on crisis, conflict, and cooperation Religion and Militancy in Pakistan and Afghanistan a literature review 1800 K Street, NW | Washington, DC 20006 Project Director Tel: (202) 887-0200 | Fax: (202) 775-3199 Robert D. Lamb E-mail: [email protected] | Web: www.csis.org Author Mufti Mariam Mufti June 2012 ISBN 978-0-89206-700-8 CSIS Ë|xHSKITCy067008zv*:+:!:+:! CHARTING our future a report of the csis program on crisis, conflict, and cooperation Religion and Militancy in Pakistan and Afghanistan a literature review Project Director Robert L. Lamb Author Mariam Mufti June 2012 CHARTING our future About CSIS—50th Anniversary Year For 50 years, the Center for Strategic and International Studies (CSIS) has developed practical solutions to the world’s greatest challenges. As we celebrate this milestone, CSIS scholars continue to provide strategic insights and bipartisan policy solutions to help decisionmakers chart a course toward a better world. CSIS is a bipartisan, nonprofit organization headquartered in Washington, D.C. The Center’s 220 full-time staff and large network of affiliated scholars conduct research and analysis and de- velop policy initiatives that look into the future and anticipate change. Since 1962, CSIS has been dedicated to finding ways to sustain American prominence and prosperity as a force for good in the world. After 50 years, CSIS has become one of the world’s pre- eminent international policy institutions focused on defense and security; regional stability; and transnational challenges ranging from energy and climate to global development and economic integration. -
(12:1-3) A. Jesus Warns His Disciples Against Becoming Like the Pharisees 1
Luke 12:1-12 Hypocrisy, Fear and Confession I. Beware Of Hypocrisy (12:1-3) A. Jesus warns his disciples against becoming like the Pharisees 1. Their hypocrisy is like yeast a slowly, but surely, corrupting influence a) The acclaim of the crowds will not last b) The desire to impress people can lead to compromise 2. God has made us for integrity, not hypocrisy a) Integrity of message, not deviating from Jesus’s word b) Integrity of character, not saying one thing and doing another B. Jesus gives his disciples the antidote to hypocrisy an eternal perspective 1. A time is coming when the secrets of the heart will be revealed a) Romans 2:16 …that day when, according to my gospel, God judges the secrets of men by Christ Jesus b) 1 Corinthians 4:5 [the Lord] will bring to light the things now hidden in darkness and will disclose the purposes of the heart. 2. God knows all and nothing can be hidden from him a) Hypocrisy cannot survive God’s judgment b) The scales of divine justice will be brought into balance 3. Jesus is teaching his disciples to think with a kingdom perspective a) Any perceived gain from hypocrisy is ultimately futile b) In a very real sense, the eternal is now II. Fear God…Fear Not (12:4-7) A. Having Christian integrity can bring persecution and death to a disciple 1. Jesus has already warned of his own impending execution 2. His disciples will need fortitude to not compromise or abandon their call B.