NEW MASJID FORMALLY OPENED IN GUYANA
- Published Today
The initiative at Meten-Meer-Zorg was undertaken to rebuild its Masjid after it was found that the previous structure could not accommodate the growing Muslim population in that community and its environs. The facility will serve communities along the West Coast of Demerara and East Bank of Essequibo. It can accommodate approximately 500 worshippers. Additionally, it has facilities that can be used to host social and cultural events and offer training and other integral social services to the persons in those communities.
CIOG President Fazeel Ferouz said the building represents an integral step forward in community involvement. He said that “Masjid is a place for the community” as he extended gratitude to the Zakat House of Kuwait for its part in the construction of the Masjid.
IS THERE AN ISIS RECRUITER IN T & T?
- Published Today
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’.
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%).
When she was 12, she got her first camcorder and discovered a world waiting to be recorded. Soon, everyone in the family expected her to be the one taking pictures, recording their gatherings. She edited her first home film then too, and has even done music videos with her cousins.
For Maryam Mohamed, filming has been a passion for exactly half her life—she’s 24—so when she finished her BSc in Sociology with a minor in Psychology, she was thrilled to begin a double major in the Faculty of Humanities at The UWI; a BA in Film Studies and Film Production.
For her dedication and application to her studies—she sounds like a model student—she was given the bpTT Student Award at the just concluded Trinidad and Tobago Film Festival, a prize she is careful to point out is not for her short film, “If I could Fly,” but for her “studentship.”
“A group of students from UWI film programme was nominated for the award (based on our GPA) then we had to write an essay stating why they should select us to go to the International Rotterdam Film festival and how will this benefit us personally and professionally. The award is sponsored by bpTT and it’s an all-expense paid trip to Holland for the film festival,” she explains.