St Lucia Muslim leader concerned about threat of ISIS in the Caribbean
- Published 03/17/2015
“This is a concern that I have had from the time we heard of the United States sending criminals from their jails back to the Caribbean,” Asad told DBS Television adding that “bona fide”are also concerned.
However, he expressed confidence that the region would be able to respond adequately in the event of trouble, pointing to the existence of the Regional Security Service (RSS).
“I am sure that the Prime Minister and the Minister of National Security will issue whatever orders are necessary for whatever action is deemed appropriate to deal with any threat”.
He was responding to comments by United States Marine General, John Kelly, to a US Senate Committee indicating that approximately 100 would-be militants have left Trinidad and Tobago, Jamaica, Suriname and Venezuela to joinfighting in Syria.
Kelly expressed concern about the militants returning to the Caribbean to conduct terror operations.» Read More
ISIS on Caricom's radar
- Published 03/2/2015
AMID continued concern around the world over the reach of the ISIS or ISIL – the Islamic State in Iraq and the Levant – Prime Minister Kamla Persad-Bissessar took the lead on Thursday in moving Caricom Heads of Government to agree in principle to cooperate in the fight against the terrorist group.
On the 18th of February 2012, Assembly of Intellectual Muslim (HAKIM) have sent six of their members to a lecture organized by Dar al-Andalus, Suffah Study Circle of Singapore at Orchard Parade Hotel. The lecture entitled “The Meaning and Experience of Happiness in Islām” was delivered none other than Malaysian-based scholar, the honourable Professor Syed Muhammad Naquib Al-Attas.
Right from the start, Prof. Al-Attas had confined his lecture upon two questions raised with regard to the topic of meaning of happiness in Islām as he brilliantly wrote in a monograph and included as the second chapter of his magnum opus – Prolegomena to the Metaphysics of Islam. He mentioned before this topic cannot be elaborated succinctly in 2 hours as it took him one whole semester at ISTAC before to lecture on this in detail and at length. He intended on that day to touch basic matters pertaining to the topic.
The first question touched upon whether is it necessary for the Muslim to understand the Western conception of tragedy before we could understand the meaning of happiness in Islām.
Prof. Al-Attas stressed that though it is not necessary to understand the Western conception of tragedy that flourished in their great works since the Iliad of Homer, Poetics of Aristotle, it is pertinent for the Muslims of today to understand the exact opposite of saʿādah as alluded in Qurʾān – which is shaqawāh rendered into English approximately equivalent of ‘great misfortune’, ‘misery’, ‘straitness of circumstance’, ‘distress’, ‘disquietude’, ‘despair’, ‘adversity’, ‘suffering’.
This lecture, A Young Soldier of lslam: Haji Ruknudeen Sahib, examines the contributions made by this indentured immigrant who came to these shores some 120 years ago and spent 75 years in service to the Muslim community. A humble man, dedicated to the cause of lslam he joins the legions of other men such as Syed Abdul Aziz, Yacoob Ali Meer Hassan, Beekham Syne, Zahoor Khan, lshmile Khan, Hafiz Naziruddeen, Baboo Meah, Abdul Ghany (Gany), Yacoob Khan, Subrate Meah, Mohammed Ibrahim, John Mohammed, etc. who made sterling contributions to the consolidation and propagation of lslam in Trinidad and whose stories also need to be written and understood by my generation and younger generations. Like many of my generation, had it not been for the legacy I grew-up surrounded by, the trials, the tribulations and the triumphs of the Muslim community would have been largely ignored, for I benefited from the struggles of our fore parents and did not need to interrogate what existed. It is also a struggle that takes on new twists and turns in my generation and those after me. How to be Muslim in a globalized world with its distinct myriad images of individuality and modernization, with attendant norms and values that runs counter to the very principles of Islam; submission to the will of Allah, humility, goodwill, community, cooperation and service? This challenge is made even more acute as we also live in an lslamophobic (as defined by Runnymede Trust, 1997) world. The struggle to constantly adapt, to live a life in service of lslam in a new world by Ruknudeen provides lessons for all of us even fifty years after his death.
Causes Of Extremism
Excessive Extension of Prohibitions:
Emphasis on Allegorical Texts:
Lack of Respect for Specialization:
Lack of Insight into History, Reality and the Sunnah of Allah:
Two Important Sunan:
2. To achieve targeted goals, giving the allowance of due time is important.
Extremists seem to ignore these two important ways.
Islam: A Stranger in Its Homeland:
Impediments Imposed On Da'wah And Du'at:
... these cause extremism.
(Source: 'Islamic Awakening Between Rejection and Extremism', by Yusuf al Qaradawi, summary by Atiq Ahad) This article does not necessarily reflect the views of CaribbeanMuslims.com. Above author takes full responsibility of it.
Relying heavily on the Quran, the 18-page letter released Wednesday (Sept. 24) picks apart the extremist ideology of the militants who have left a wake of brutal death and destruction in their bid to establish a transnational Islamic state in Iraq and Syria.
Even translated into English, the letter will still sound alien to most Americans, said Nihad Awad, executive director of the Council of American-Islamic Relations, who released it in Washington with 10 other American Muslim religious and civil rights leaders.
“The letter is written in Arabic. It is using heavy classical religious texts and classical religious scholars that ISIS has used to mobilize young people to join its forces,” said Awad, using one of the acronyms for the group. “This letter is not meant for a liberal audience.”
Even mainstream Muslims, he said, may find it difficult to understand.
Awad said its aim is to offer a comprehensive Islamic refutation, “point-by-point,” to the philosophy of the Islamic State and the violence it has perpetrated. The letter’s authors include well-known religious and scholarly figures in the Muslim world, including Sheikh Shawqi Allam, the grand mufti of Egypt, and Sheikh Muhammad Ahmad Hussein, the mufti of Jerusalem and All Palestine.
A translated 24-point summary of the letter includes the following: “It is forbidden in Islam to torture”; “It is forbidden in Islam to attribute evil acts to God”; and “It is forbidden in Islam to declare people non-Muslims until he (or she) openly declares disbelief.”
This is not the first time Muslim leaders have joined to condemn the Islamic State. The chairman of the Central Council of Muslims in Germany, Aiman Mazyek, for example, last week told the nation’s Muslims that they should speak out against the “terrorist and murderers” who fight for the Islamic State and who have dragged Islam “through the mud.”
But the Muslim leaders who endorsed Wednesday’s letter called it an unprecedented refutation of the Islamic State ideology from a collaboration of religious scholars. It is addressed to the group’s self-anointed leader, Abu Bakr Al-Baghdadi, and “the fighters and followers of the self-declared ‘Islamic State.’”
But the words “Islamic State” are in quotes, and the Muslim leaders who released the letter asked people to stop using the term, arguing that it plays into the group’s unfounded logic that it is protecting Muslim lands from non-Muslims and is resurrecting the caliphate — a state governed by a Muslim leader that once controlled vast swaths of the Middle East.
I speak this evening, in this honourable chamber of the House of Commons, as Chairman of the Caricom Commission on Reparations.
My colleagues of the Commission are tasked with the preparation and presentation of the evidentiary basis for a contemporary truth: that the Government of Great Britain, and other European states that were the beneficiaries of enrichment from the enslavement of African peoples, the genocide of indigenous communities, and the deceptive breach of contract and trust in respect of Indians and other Asians brought to the plantations under indenture, have a case to answer in respect of reparatory justice.
The case of genocide is not only in respect of our decimated native community. It is also important to recognize the genocidal aspect of chattel slavery in the Caribbean.
British slave ships brought 5.5 million enslaved Africans into their Caribbean colonies over 180 years. When slavery was abolished in 1838 they were just 800,000 persons remaining. That is, a retention/survival rate of 15%. The regime of enslavement was crafted by policies and attitudes that were clearly genocidal.
Jamaica received 1.5 million Africans. Only 300,000 remained at Emancipation (20%).
Barbados received 600,000 Africans. Only 83,000 remained at Emancipation (14%).