Deep down inside the recesses of the Islamic movement there is what one may call a dichotomy — two mutually exclusive subclasses of the worldwide Islamic movement. One of them is centered on Islamic Iran and the other around what is today called “Saudi” Arabia.
No matter what the exact outcome of recent events in Tajikistan and Azerbaijan, one thing is clear: Islamic revival in the former Soviet Union is gaining momentum.
There was a crucial National Security Council meeting due to take place in Ankara that day. When he was informed about the incident, Mr. He collected some of the fragments while listening to testimonies from people in the mosque
Applying secular perspectives, derived from the Western notion of party politics, on measuring the power of the Islamic movement will never produce accurate results. Just like applying secular methods of pure party politics will never bring a desired result for an Islamic movement.
Almost every statement in the above paragraph, except perhaps for the simple statement of fact with which it starts, could prove the subject of heated debate.
The US, UK, Fatah and the secular tribal dictatorships in the Arabian world cannot use Islam to discredit Hamas because the Muslim masses judge individuals, organizations and states based on Islamic principles...
The key objectives of the Islamic movement are the reassertion of Islamic values in Muslim societies, and the establishment of Islamic states in place of the corrupt, self-serving regimes that currently predominate in the Muslim world...
Like so many activists and institutions in the Islamic movement, we at Crescent International take the unity of the Ummah as a basic assumption and premise of everything that we do. As we have so often affirmed, the understanding that we all have in common as Muslims far outweighs our many differences.
June 3rd marks the 21st anniversary of Imam Khomeini’s passing into heavenly company. Amid his many achievements was the success of the Islamic Revolution in Iran, establishing the first Islamic state in modern times...
Democracy is undoubtedly the most commonplace and widely accepted political concept in the modern world. It is barely an exaggeration to say that it has achieved the status of a universal myth; very few people in the world dare challenge the principles associated with it, and most accept it...
Even during his time, the independence movement was not monolithic. The Islamic resistance movement under Sheikh Shamil was composed of various ethnic and tribal interests with shifting allegiances..
That sense of unity was based on a common faith of course, but was supported also by a number of other factors that have been lost...
1AN ENQUIRY INTO THE ALGERIAN MASSACRES edited by Youcef Bedjaoui, Abbas Aroua and Meziane Ait-Larbi. Pub: Hoggar Books, Geneva, Switzerland, 1999. Hbk: UK24.00 (UK); pp: 1,473.
Muslim political thought needs to be realigned to the Sunnah and Sirah of the Prophet (s). In Part II of his essay, Zafar Bangash, Director of the Institute of Contemporary Islamic Thought, looks at the consolidation of the Islamic power base in Madinah and the ideological, socio-political, and economic challenges it had to survive and ultimately overcome...
Muslim political thought seems to have drifted from the teachings of the Qur’an, and the Sunnah and Sirah of the noble Messenger of Allah (s). In Part I of this essay, Zafar Bangash, Director of the Institute of Contemporary Isla-mic Thought, places it back in the Sirah to enable the Islamic movement to transform wayward Muslim societies.
What can we say about the inevitable and long-awaited expansion of the US’s war on Islamic self-determination into Pakistan, with tragic results for the millions of people directly affected, and potentially disastrous effects for the country as a who
Muslim scholars, Islamic movement activists and even ordinary Muslims agree that the only natural habitat for Muslims is the Islamic State.Warning about the pitfalls of operating in a secular imposed order, Zafar Bangash, Director of the Institute of Contemporary Islamic Thought, argues that the Islamic movement must be clear about its goals as well as methods in bringing about change in Muslim societies.
Such was the artificiality of the hype surrounding the election of Barack Obama at the beginning of November last year — only two months ago — that the elation has largely dissipated even before he has taken office. For many Americans, the realization that nothing much is likely to change has emerged from his appointment of establishment political figures to all major offices in his administration.
In June 2005, the Islamic Human Rights Commission and NEDA convened a conference of academics, theologians and practitioners entitled ‘Towards a New Liberation Theology: Reflections on Palestine’ the papers submitted for which form the content of this book. The conference was intended to be the first in a series of events and books exploring the relationship between the practical experiences of those living through events in various world flashpoints, their faith affiliations and aspirations and the possibilities of effecting justice through their goals rather than the imposition of ‘peace’ at any price and without any relevance to those it would most affect. Put more simply, this is an exercise in realizing the potential that religion has in resolving conflicts that have been irresolvable through secular initiatives.
1There has always been debate within the Islamic movement about the propriety and importance of engaging the West or subsystems of it (such as Christian churches) in discussion about issues that divide Muslims from Jews and Christians. Such low-decibel but high-profile discussion has produced numerous platforms for “inter-faith” dialogue or trialogue, countless ecumenical meetings, and now a proverbial “dialogue of civilizations”, conducted on the part of the Muslims by a bewildering range of official and non-officials institutions and “leaders”.
