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Arābu rītdiena

DEIVIDS B. OTAVEJA

Oktobris 6, 1981, bija paredzēta kā svinību diena Ēģiptē. Tā atzīmēja gadadienu kopš Ēģiptes grandiozākā uzvaras brīža trīs arābu un Izraēlas konfliktos, kad valsts zemākā armija šķērsoja Suecas kanālu tā atklāšanas dienās 1973 Jomkipuras karā un nosūtīja Izraēlas karaspēku atkāpjoties. Uz vēsuma, bez mākoņiem rīts, Kairas stadions bija pārpildīts ar ēģiptiešu ģimenēm, kas bija ieradušās, lai apskatītu militāros spēkus. Uz apskates stenda, prezidents Anvars el-Sadats,kara arhitekts, ar gandarījumu vēroja, kā viņa priekšā defilēja vīri un mašīnas. Es biju tuvumā, tikko ieradies ārzemju korespondents.Pēkšņi, viena no armijas kravas automašīnām apstājās tieši pretī apskates stendam, kamēr sešas Mirage lidmašīnas rūca virs galvas akrobātiskā priekšnesumā, krāsojot debesis ar garām sarkanām takām, dzeltens, violets,un zaļie dūmi. Sadats piecēlās, acīmredzot gatavojas apmainīties salūtam ar vēl vienu Ēģiptes karaspēka kontingentu. Viņš padarīja sevi par ideālu mērķi četriem islāmistu slepkavām, kas izlēca no kravas automašīnas, iebruka tribīnē, un apbēra viņa ķermeni ar lodēm.Kamēr slepkavas turpināja kādu mūžību apsmidzināt stendu ar savu nāvējošo uguni., Uz mirkli apsvēru, vai trāpīt zemē un riskēt, ka panikā esošie skatītāji mani samīdīs līdz nāvei, vai arī palikt kājās un riskēt saņemt nomaldījušos lodi. Instinkts lika man palikt uz kājām, un mana žurnālista pienākuma apziņa mudināja mani doties noskaidrot, vai Sadats ir dzīvs vai miris.

ISLAMS, DEMOKRĀTIJA & AMERIKAS SAVIENOTĀS VALSTIS:

Kordovas fonds

Abdullah Faliq |

Ievads ,

POLITICAL ISLAM IN SOMALIA

Georgs-Sebastians Holzers

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. Finally, 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.

Civil society and Democratization in the Arab World

Saad Eddin Ibrahim

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 conflicts—iekšā

Libāna, Irāka, Palestīna, Yemen, 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,”

to

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:

The Muslim Brotherhood, 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 ,

ZD Scribd iPaper

the 500 most influential muslims

Džons Esposito

Ibrahims Kaļins

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, Sievietes, Youth, Philanthropy, Development,Science and Technology, Arts and Culture, Mediji, 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

Abdurahmans M. Abdullahi

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 .