RSSSemua Penyertaan dalam "somalia" kategori

Orang Arab Esok

DAVID B. OTTAWAY

Oktober 6, 1981, dimaksudkan untuk menjadi hari perayaan di Mesir. Ia menandakan ulang tahun detik kemenangan terbesar Mesir dalam tiga konflik Arab-Israel, apabila tentera underdog negara itu melintasi Terusan Suez pada hari-hari pembukaan 1973 Perang Yom Kippur dan menyebabkan tentera Israel terkial-kial berundur. Dalam keadaan sejuk, pagi tanpa awan, stadium Kaherah penuh sesak dengan keluarga Mesir yang datang untuk melihat tentera memperkasakan perkakasannya. Di tempat peninjauan, Presiden Anwar el-Sadat,arkitek perang, memerhati dengan penuh kepuasan ketika lelaki dan mesin berarak di hadapannya. Saya berada berdekatan, seorang wartawan asing yang baru tiba.Tiba-tiba, salah satu trak tentera berhenti betul-betul di hadapan tempat peninjauan ketika enam jet Mirage menderu di atas kepala dalam persembahan akrobatik, melukis langit dengan denai merah yang panjang, kuning, ungu,dan asap hijau. Sadat berdiri, nampaknya sedang bersedia untuk bertukar tabik hormat dengan satu lagi kontinjen tentera Mesir. Dia menjadikan dirinya sasaran sempurna untuk empat pembunuh Islam yang melompat dari trak, menyerbu podium, dan memenuhi tubuhnya dengan peluru. Ketika pembunuh terus melakukan apa yang kelihatannya selama-lamanya untuk menyemburkan tembakan mematikan mereka, Saya mempertimbangkan untuk seketika sama ada untuk memukul tanah dan berisiko mati dipijak oleh penonton yang panik atau terus berjalan dan berisiko terkena peluru sesat. Naluri memberitahu saya untuk terus berdiri, dan rasa tugas kewartawanan saya mendorong saya untuk mengetahui sama ada Sadat masih hidup atau sudah mati.

ISLAM, DEMOKRASI & USA:

Yayasan Cordoba

Abdullah Faliq

Pengenalan ,


Walaupun ia menjadi perdebatan tahunan dan kompleks, Arches Quarterly dikaji semula dari landasan teologi dan praktikal, perdebatan penting mengenai hubungan dan keserasian antara Islam dan Demokrasi, seperti yang digemakan dalam agenda harapan dan perubahan Barack Obama. Walaupun banyak yang meraikan kenaikan Obama ke Oval Office sebagai katarsis nasional untuk AS, yang lain tetap kurang optimis terhadap perubahan ideologi dan pendekatan di arena antarabangsa. Walaupun banyak ketegangan dan ketidakpercayaan antara dunia Islam dan AS boleh dikaitkan dengan pendekatan mempromosikan demokrasi, biasanya menggemari pemerintahan diktator dan boneka yang memberi nilai-nilai demokratik dan hak asasi manusia, gempa susulan dari 9/11 telah benar-benar memperkuat keraguan melalui kedudukan Amerika mengenai Islam politik. Ini telah mewujudkan tembok negatif seperti yang dijumpai oleh worldpublicopinion.org, mengikut yang 67% orang Mesir percaya bahawa secara global Amerika memainkan peranan "terutamanya negatif".
Oleh itu, tindak balas Amerika begitu tepat. Dengan memilih Obama, banyak di seluruh dunia menaruh harapan mereka untuk membangun yang kurang berperang, tetapi dasar luar yang lebih adil terhadap dunia Islam. Ujian untuk Obama, seperti yang kita bincangkan, adalah bagaimana Amerika dan sekutunya mempromosikan demokrasi. Adakah ia akan memudahkan atau memaksakan?
Lebih-lebih lagi, bolehkah ia menjadi broker yang jujur ​​di zon konflik yang berpanjangan? Menyenaraikan kepakaran dan wawasan prolifi
c cendekiawan, ahli akademik, wartawan dan ahli politik berpengalaman, Arches Quarterly menyoroti hubungan antara Islam dan Demokrasi dan peranan Amerika - serta perubahan yang dibawa oleh Obama, dalam mencari jalan bersama. Anas Altikriti, Ketua Pegawai Eksekutif Th e Cordoba Foundation memberikan gambaran awal untuk perbincangan ini, di mana ia merefleksikan harapan dan cabaran yang ada di jalan Obama. Mengikuti Altikriti, bekas penasihat Presiden Nixon, Dr Robert Crane memberikan analisis menyeluruh mengenai prinsip Islam mengenai hak kebebasan. Anwar Ibrahim, bekas Timbalan Perdana Menteri Malaysia, memperkayakan perbincangan dengan realiti praktikal melaksanakan demokrasi dalam masyarakat dominan Muslim, iaitu, di Indonesia dan Malaysia.
Kami juga mempunyai Dr Shireen Hunter, Universiti Georgetown, USA, yang meneroka negara-negara Islam yang ketinggalan dalam pendemokrasian dan pemodenan. Ini dilengkapkan oleh penulis keganasan, Penjelasan Dr Nafeez Ahmed mengenai krisis pasca-kemodenan dan
kematian demokrasi. Dr Daud Abdullah (Pengarah Pemantau Media Timur Tengah), Alan Hart (bekas wartawan ITN dan BBC Panorama; pengarang Zionisme: Musuh Yahudi Sebenar) dan Asem Sondos (Penyunting Sawt Al Omma Mesir setiap minggu) tumpukan perhatian kepada Obama dan peranannya dalam mempromosikan demokrasi di dunia Islam, serta hubungan AS dengan Israel dan Ikhwanul Muslimin.
Menteri Luar Negeri menyiarkan, Maldives, Ahmed شہید membuat spekulasi mengenai masa depan Islam dan Demokrasi; Cllr. Gerry Maclochlainn
– seorang anggota Sinn Féin yang menjalani hukuman penjara selama empat tahun kerana aktiviti Republik Ireland dan kempen untuk Guildford 4 dan Birmingham 6, mencerminkan perjalanannya ke Gaza baru-baru ini di mana dia menyaksikan kesan kekejaman dan ketidakadilan yang berlaku terhadap rakyat Palestin; Dr Marie Breen-Smyth, Pengarah Pusat Kajian Radikalisasi dan Kekerasan Politik Kontemporari membincangkan cabaran meneliti keganasan politik secara kritis; Dr Khalid al-Mubarak, penulis dan penulis drama, membincangkan prospek keamanan di Darfur; dan akhirnya wartawan dan aktivis hak asasi manusia Ashur Shamis memandang kritis terhadap pendemokrasian dan politikisasi umat Islam hari ini.
Kami berharap semua ini dapat membuat pembacaan yang komprehensif dan sumber untuk refleksi terhadap isu-isu yang mempengaruhi kita semua di awal harapan.
Terima kasih

POLITICAL ISLAM IN SOMALIA

Georg-Sebastian Holzer

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. Akhirnya, 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—dalam

Lubnan, Iraq, Palestin, Yaman, 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,

ia

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:
Ikhwanul Muslimin, 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 ,

yang 500 most influential muslims

John Esposito

Ibrahim Kalin

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, Wanita, Youth, Philanthropy, Development,Science and Technology, Arts and Culture, Media, 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

Abdurahman 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 .