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Арабские завтра

Дэвид Б. Оттауэй

Октябрь 6, 1981, должен был быть день празднования в Египте. Это отметили годовщину величайшего момент Египта победы в трех арабо-израильского конфликта, когда слабым армии страны тяги через Суэцкий канал в первые дни ofthe 1973 Война Судного дня и послал израильских войск шатаясь в отступление. На прохладно, безоблачное утро, Стадион Каир был упакован с египетской семьи, которые пришли, чтобы увидеть военную стойки его hardware.On трибуны, Президент Анвар эль-Садат,Война архитектор, с удовлетворением наблюдал, как люди и машины напоказ перед ним. Я был рядом, вновь прибывших иностранных correspondent.Suddenly, один из армейские грузовики остановились прямо перед трибуны так же, как шесть Мираж струй ревели над головой в исполнении акробатических, Картина небо с длинными следы красной, желтый, пурпурный,и зеленого дыма. Садат поднялся, по-видимому подготовки для обмена салютами с еще одним контингента египетских войск. Он сделал себе идеальный цель в течение четырех исламистских убийц, выпрыгнул из грузовика, штурмом трибуну, и изрешетили его тело с bullets.As убийцы продолжают за то, что казалось, вечность для распыления стенд с их смертельным огнем, Я считал для мгновенного ли ударился о землю и риск попираются к смертной казни через запаниковал зрителей или оставаться в движении и риску шальная пуля. Инстинкт подсказывал мне, чтобы остаться на ногах, и мое чувство журналистского долга заставило меня пойти выяснить, Садат был живым или мертвым.

ISLAM, DEMOCRACY & THE USA:

Cordoba Foundation

Абдулла Faliq

Intro ,


In spite of it being both a perennial and a complex debate, Arches Quarterly reexamines from theological and practical grounds, the important debate about the relationship and compatibility between Islam and Democracy, as echoed in Barack Obama’s agenda of hope and change. Whilst many celebrate Obama’s ascendancy to the Oval Office as a national catharsis for the US, others remain less optimistic of a shift in ideology and approach in the international arena. While much of the tension and distrust between the Muslim world and the USA can be attributed to the approach of promoting democracy, typically favoring dictatorships and puppet regimes that pay lip-service to democratic values and human rights, the aftershock of 9/11 has truly cemented the misgivings further through America’s position on political Islam. It has created a wall of negativity as found by worldpublicopinion.org, according to which 67% of Egyptians believe that globally America is playing a “mainly negative” role.
America’s response has thus been apt. By electing Obama, many around the world are pinning their hopes for developing a less belligerent, but fairer foreign policy towards the Muslim world. Th e test for Obama, as we discuss, is how America and her allies promote democracy. Will it be facilitating or imposing?
более того, can it importantly be an honest broker in prolonged zones of confl icts? Enlisting the expertise and insight of prolifi
c scholars, academics, seasoned journalists and politicians, Arches Quarterly brings to light the relationship between Islam and Democracy and the role of America – as well as the changes brought about by Obama, in seeking the common ground. Anas Altikriti, the CEO of Th e Cordoba Foundation provides the opening gambit to this discussion, where he refl ects on the hopes and challenges that rests on Obama’s path. Following Altikriti, the former advisor to President Nixon, Dr Robert Crane off ers a thorough analysis of the Islamic principle of the right to freedom. Anwar Ibrahim, former Deputy Prime Minister of Malaysia, enriches the discussion with the practical realities of implementing democracy in Muslim dominant societies, а именно, in Indonesia and Malaysia.
We also have Dr Shireen Hunter, of Georgetown University, США, who explores Muslim countries lagging in democratisation and modernisation. Th is is complemented by terrorism writer, Dr Nafeez Ahmed’s explanation of the crisis of post-modernity and the
demise of democracy. Dr Daud Abdullah (Director of Middle East Media Monitor), Alan Hart (former ITN and BBC Panorama correspondent; author of Zionism: Th e Real Enemy of the Jews) and Asem Sondos (Editor of Egypt’s Sawt Al Omma weekly) concentrate on Obama and his role vis-à-vis democracy-promotion in the Muslim world, as well as US relations with Israel and the Muslim Brotherhood.
Minister of Foreign Aff airs, Maldives, Ahmed Shaheed speculates on the future of Islam and Democracy; Cllr. Gerry Maclochlainn
a Sinn Féin member who endured four years in prison for Irish Republican activities and a campaigner for the Guildford 4 and Birmingham 6, refl ects on his recent trip to Gaza where he witnessed the impact of the brutality and injustice meted out against Palestinians; Dr Marie Breen-Smyth, Director of the Centre for the Study of Radicalisation and Contemporary Political Violence discusses the challenges of critically researching political terror; Dr Khalid al-Mubarak, writer and playwright, discusses prospects of peace in Darfur; and fi nally journalist and human rights activist Ashur Shamis looks critically at the democratisation and politicisation of Muslims today.
We hope all this makes for a comprehensive reading and a source for refl ection on issues that aff ect us all in a new dawn of hope.
Thank you

Политический ислам в Сомали

Георг-Себастьян Хольцер

Since the attacks of 9/11 Somalia has become the subject of renewed attention from the United States and Europe. As thearchetype of a failed state, the threat it poses has been equated to that which the US faced in Afghanistan and is seen as a fertile groundfor radical Islamic groups, in particular al-Qaeda. However Islam in Somalia has a distinct nature. An examination of its history leads to an understanding of the complex relationship between religion and Somaliclan-based society. A closer investigation of two of the most importantIslamist groups, al-Itihaad and the Council of Islamic Courts, will helpto comprehend this relationship within the context of contemporary Somalia. в заключение, this article analyses the role of Islam in Somalia’s new economy by focusing on the example of the remittance and telecommunication company al-Barakaat that was linked to al-Qaeda by the US afterthe 9/11 terrorist attacks.THE DISTINCT NATURE OF ISLAM IN SOMALIA The history of Islam at the Horn of Africa stretches back 1400years. The faith reached the Horn of Africa from the Arabian Peninsula through trade and migration, mainly from Yemen and Oman.1By 1400AD, a large-scale conversion to Islam was taking place in Somalia, first spread by the Dir clan family, but followed by the restof the nation.2 In Somalia today, almost 100% of the population are Sunni Muslim, generally adhering to a Shafi’i version of the religion.As I.M. Lewis has pointed out, this was closely linked to thegenealogical myths of Somali clan identity and is characterized by the veneration of saints as well as ancestors of various Somali clans.Apolitical Sufism has traditionally dominated this faith.

Гражданского общества и демократизации в арабском мире

Саад Эддин Ибрагим
Even if Islam is the Answer, Arab Muslims are the Problem

In May 2008, the Arab nation experienced a number of fires, or rather, armed conflictsin

Ливан, Ирак, Палестина, Йемен, and Somalia. In these conflicts,

the warring parties used Islam as the instrument for mobilization

and amassing support. Collectively, Muslims are

waging war against Muslims.

After some Muslims raised the slogan of “Islam is the solution,”

Это

became apparent “their Islam is the problem.” No sooner have some of them acquired weapons,

than they raised it against the state and its ruling regime regardless of

whether that regime was ruling in the name of Islam or not.

We have

seen this in recent years between the followers of Osama bin Laden

and the Al-Qaeda organization on the one hand, and the authorities in

the Kingdom of Saudi Arabia, on the other. We have also seen an

explosive example of this phenomenon in Morocco, whose king rules in the name of Islam and

whose title is the ‘Prince of the Faithful.Thus each Muslim faction kills other Muslims in the

name of Islam.
A quick glance at the contents of the media confirms how the

term Islam and its associated symbols have become mere tools in the hands of these Muslims.

Prominent examples of these Islam-exploiting factions are:
Мусульманское братство ", Egyptian Islamic Jihad, and Jamiat al-Islamiyya, in Egypt

Hamas and the Islamic Jihad Movement, in Palestine Hezbollah, Fatah al-Islam,

and Jamiat al-Islammiyya, in Lebanon The Houthi Zayadi rebels and the Islamic Reform Grouping

(Islah), inYemen The Islamic courts, in Somalia The Islamic Front ,

the 500 most influential muslims

Джон Эспозито

Ибрагим Калин

The publication you have in your hands is the first of what we hope will be anannual series that provides a window into the movers and shakers of the Muslimworld. We have strived to highlight people who are influential as Muslims, thatis, people whose influence is derived from their practice of Islam or from the factthat they are Muslim. We think that this gives valuable insight into the differentways that Muslims impact the world, and also shows the diversity of how peopleare living as Muslims today.Influence is a tricky concept. Its meaning derives from the Latin word influensmeaning to flow-in, pointing to an old astrological idea that unseen forces (like themoon) affect humanity. The figures on this list have the ability to affect humanitytoo. In a variety of different ways each person on this list has influence over thelives of a large number of people on the earth. The 50 most influential figuresare profiled. Their influence comes from a variety of sources; however they areunified by the fact that they each affect huge swathes of humanity.We have then broken up the 500 leaders into 15 categories—Scholarly, Political,Administrative, Lineage, Preachers, Женщины, Youth, Philanthropy, Development,Science and Technology, Arts and Culture, Средства массовой информации, Radicals, International IslamicNetworks, and Issues of the Day—to help you understand the different kinds ofways Islam and Muslims impact the world today.Two composite lists show how influence works in different ways: InternationalIslamic Networks shows people who are at the head of important transnationalnetworks of Muslims, and Issues of the Day highlights individuals whoseimportance is due to current issues affecting humanity.

THE ISLAH MOVEMENT: Islamic Moderation in War-torn Somalia

Абдурахман М.. Абдуллахи


The growth of Islamic movements has been attracting greaterinterest over the last three decades, in particular after the 9/11 attack on US targets and the subsequent declaration of the GlobalWar on Terrorism. Many factors have contributed to this growth; oneof the major causes has been the failure of the post-colonial statesin many Muslim countries and the attractiveness of the oppositionalIslamic approach as an alternative. These movements took various2courses to realize their agendas and formulated differentmethodologies and strategies because of the diverse conditions andenvironment in which they have grown and are operating2. Forinstance, some movements in dictatorial regimes or in Muslimcommunities under foreign occupation or those living as amarginalized minority may resort to violence as the only availablemeans of political expression. On the other hand, movements in thedemocratic environment usually participate in the democraticpolitical process and implement successful social programs3. In theSomali context, Somali students in the Arab World universities in1960s had been interacting with different Islamic groups, embracedsimilar ideas and gradually formed comparable movements. Inparticular, two main organizations have become more prominentsince the 1980s; namely the Muslim Brotherhood affiliated Islah(reform) Movement (1978) and the neo-Salafia associated al-Ittihad(Islamic Union) Movement (1980) and its successive offshoots .