في نطاقها الأوسع، تمتد الحركة الإسلامية لتشمل الأمة بأسرها. بينما تتمثَّل أضيق هذه النطاقات الحركية في شطر الأمةِ الأكثر سعًيا نحو الهدف النهائي وقبل نحو عامٍ تقريبًا، كان من الصعب تحديد مجموعة ريادية واحدة داخل الحركة الإسلامية، رغم أن عددًا من المجموعات المنظَّمة قد بسطت دعواها بأنها طليعة هذه الحركة، وهي حركات وأحزاب مثل جماعة الإخوان المسلمين في العالم العربي، وجماعت إسلامي في باكستان، كذا ادعت بعض الدول القومية التي يقطُنها مسلمون أنها «إسلامية».
A preliminary sketch, intended to acquaint the reader with the outlines of the Imam’s life and the main aspects of his person as an Islamic leader of exceptional stature. Imam Khomeini, A Short Biography By Hamid Algar Published by The Institute for Compilation and Publication of Imam Khomeini's Works (International Affairs Department).1
Every year, in the month of Muharram, millions of Shi'as and Sunnis alike, mourn Imam Husayn's martyrdom. It is regrettable, however, that of these mourners very few focus their attention on the objective for which the Imam not only sacrificed his life but also the lives of his kith and kin. It is but natural for his family members and those who foster feelings of love, respect and empathy for his family to express their grief over his martyrdom.
Mecca is best known as the long-held historically sacred space for global Muslims and the place where over 4 million Muslims conduct a pilgrimage every year. For centuries, Muslims reference the verse, “And pilgrimage to the House is a duty unto God for mankind, for him who can find the way thither,” (3:97) and the rites that were established by Muhammad to carry out this sacred pilgrimage at least once in their lifetime.
நாட்கள், மாதங்கள், வருடங்கள் எனும் அலகுகளைக் கொண்டு காலத்தை எவ்வாறு மிகச்சரியாகக் கணக்கிடுவது என்பதைக் கூறுகின்ற நாட்காட்டி முறை உலக வரலாற்றிலேயே ஒன்றே ஒன்றுதான் இருந்திருக்கிறது என்பதை நீங்கள் அறிவீர்களா? அதைத் தவிர மனிதர்கள் இதுநாள்வரை பயன்படுத்தி வந்துள்ள மற்றெல்லா நாட்காட்டி முறைகளும் ஏதோவொரு வகையில் காலத்தைக் கூட்டுவதிலோ குறைப்பதிலோ ('இடைச் செருகல்’ - Intercalation என்றறியப்படும் நடைமுறையில்) ஈடுபட்டுள்ளன; அல்லது, போலிக் கடவுளரையும் அல்லாஹ்வின் சில படைப்புகளையும் வழிபடுவதாக அமைந்துள்ளன என்பதை நீங்கள் அறிவீர்களா?
The Qur’an and the Prophet’s Sunnah and Seerah are the fundamental sources of knowledge for all Muslims. The Qur’an is the eternal source of guidance revealed to the noble messenger of Allah (saws) who then demonstrated it by his practical example. Thus the Qur’an and the Prophet’s Sunnah and Seerah form an integrated model for Muslims to emulate in life.
The US justice system is grossly unjust, as a new study into the number of people convicted of murder has just shown. Conducted out by legal experts, the study has found that more than 4.1 percent of people on death row, most of them African-Americans or Hispanics, have been wrongfully convicted.
The challenge for the American people is to break the Israeli lobby’s grip on their political system.
Modern Sirah texts are deeply affected by the formidable historical currents that have shaped the post-colonial Muslim world. The intellectual rigor of some of these texts notwithstanding, the trend that dominates most nineteenth and early twentieth century Sirah works is to justify and apologize. Muslim intellectuals of this period were generally reacting against two centuries of colonial dominance; with few exceptions, their characterizations of the life of the Prophet were attempts to rationalize the miracles mentioned in classical works of Sirah, omit events which would be considered “scandalous” in the political climate of their times, and more generally introduce an ‘historical-critical’ mode of so-called scientific objectivity borrowed from the intellectual apparatus of Orientalism.
Having diagnosed the condition of the Islamic world as one suffering from political divisions, economic disparities, cultural parochialism and sectarianism, the author calls for a return to the Islamic concept of ta’aruf—i.e., the mutual familiarity and acceptance of all Muslims within the ummah. Four broad areas to implement ta’aruf are explored including education, travel, the Hajj and language. The article concludes with some political and economic recommendations to pave the way for Islamic solidarity.
There is no doubt that today’s Muslims are more divided than they have ever been. The divisions are so prevalent that in the political and economic sense of the word the Muslims of the world have ceased to be the “ummah” spoken about in the Qur’an and the Sunnah. A closer look at the condition of today’s Muslims and we realize that these divisions are related to disputes and disagreements that have become throughout the ages what appear to be irreconcilable differences.
(Paper presented at the Islami Wahdat Conference, Tehran) The unity is one of the most important value not only of Islam but of all other religions as well as of man-made secular ideologies. It is considered as a fundamental building block in human and social relations without which no higher purpose or lofty goal can be achieved. This is recognized and acknowledged by all of humankind.
The Truth of the Life of this World by Harun Yahya. Pub: Ta-Ha Publishers Ltd., 1 Wynne Road, London SW9 0BB, 1999. Pp: 221. Pbk: UK5.95. By Imtiaz Adam
There are some elements and definitions in this presentation that have to be clarified. For a long time now, words have been used in an absent minded way; and clichés have taken on a life of their own. I would like to be conscious and thoughtful about what I am saying when we are speaking about an “Islamic Ummah”, “strategies” and “unity.”
Let’s reflect on how decisive this guidance is and on how relevant it is in regard to the state of economic and social justice in the world today in the year 1429 A.H. Allah’s Messenger, may peace be with him, calls for the immediate end to all transactions involving usury.
They opened fire with cannons and bombs on the houses and quarters, aiming specially at the mosque, firing at it with those bombs. They also fired at suspected places bordering the mosque, such as the market. And they trod in the mosque with their shoes, carrying swords and rifles. Then they scattered in its courtyard and its main praying area and tied their horses to the prayer niche They ravaged the students' quarters and ponds, smashing the lamps and chandeliers and breaking up the bookcases of the students and the scribes.
The long history of encounters between Western civilization and Islam has produced a tradition of portraying, in largely negative and self-serving ways, the Islamic religion and Muslim cultures. There is a lot of literature cataloguing (and sometimes correcting) these stereotypes. It is not my intention to rehash this corpus here, though I do rely upon some of the more important works. What I want to do instead is focus on a particular dimension of these encounters, and examine why the West has consistently constructed and perpetuated negative images of Islam and Muslims. My focus will be on the utility of Islamic imagery in Western civilization.
One of the “disorders” that the Arab world (and other parts of the Muslim world, unfortunately) has been afflicted with is the Sunni vs. Shi’a pathology; and needless to say, those advocates of U.S. global supremacy are exploiting this shameful and divisive disorder for all that it’s worth, at the expense of the Muslim Ummah.1
Often people who do not approach issues with scientific method and language criticize me for not including certain issues which they think have direct bearing on the topic of my speech. But you are well aware that once a speaker or an author chooses a particular topic, his sole responsibility lies in his staying within the scope of his topic, and doing his best to provide an accurate analysis or substantiation of the thesis he has put forward.
To date, the Qur'an is the only document that has been safe from (major or minor) changes or distortions by the enemies of Islam. Although the internal and external enemies, which included the ruthless superpowers, the caliphs, the kings and the evil 'Ulama did everything in their power to counteract or destroy the Qur'an, their attempts failed. Their fear of the Qur'an persisted until they resorted to distorting the interpretation of the Qur'an for the Muslims.