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St Lucia Muslim leader concerned about threat of ISIS in the Caribbean

Caribbean360 news is reporting the concerns of St Lucia Muslims.  In a report on its website it states that "General Secretary of the Islamic Association of St Lucia, Taariq Asad, has expressed concern about a reported threat of ISIS infiltrating the Caribbean

“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” Muslims 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 join Islamic extremists fighting in Syria.

Kelly expressed concern about the militants returning to the Caribbean to conduct terror operations.



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ISIS on Caricom's radar

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.

At a caucus at the 26th Inter-Sessional Meeting of Heads at the Melia Nassau Beach Resort, Bahamas, the Prime Minister warned Caricom leaders that the threat posed by ISIS is a regional one and urged all member states to fast-track the ratification of treaties which govern law-enforcement matters across borders and to ramp up the sharing of passenger information in relation to persons travelling in the region.
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Introduction
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

Occupation with Side Issues:

Intellectual shallowness and lack of religious insight result in an intense interest in marginal issues like giving excessive importance to the growing of beard, the wearing of cloths below the ankle, so on and so forth. What is more dangerous is attempting to impose these on others. Sometimes what is fard (obligatory) is superseded by what is recommended, and this is against the spirit of Islam.

Excessive Extension of Prohibitions:

An extremist, due to lack of knowledge, may be seen to force others to drink while sitting. Since the hadeeth, which permits drinking water while standing, are more authentic as cited by Bukhari. It is mainly due to lack of thorough knowledge of Islamic Jurisprudence and of Shariah.

Emphasis on Allegorical Texts:


Ignoring the Qur’anic verses which are straightforward and clear and giving more stress on the allegorical ones is another cause of extremism. (ref. Qur’an, 3:7)

Lack of Respect for Specialization:

One of the causes of extremism is a reluctance to listen to people who hold different views. Extremists have little interest in dialogues, as they never imagine that their views could be tested in the light of others, and be either contradicted or refuted. They may have received SEMI-knowledge. These devout young people ignore the fact that if they want to study Shariah, they must SEEK help of reliable Muslim scholars.

Lack of Insight into History, Reality and the Sunnah of Allah:

Some people continue to seek or demand the impossible and the unavailable, want to change the whole fabric of society by illusory means and imaginary methods. Prophet (SAWS) spent 13 years in Makkah, performed salah and tawaf on the premises of Ka’bah, though it was surrounded at that time by more than 360 idols.

Two Important Sunan:

1. Gradation: Allah created the universe in stages. In dawah, initially, Prophet (SAWS) gradually introduced the basic teachings of Islam.
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:


Perhaps the most alarming and unbearable factor for any ardent and devout Muslim is that in many Muslim countries, perversion, corruption, and falsehood are rampant. Their opinion is that all the rulers of Arab Muslim countries are mere Pieces On A Chessboards and puppets in the hands of the secret powers that rule the world. It is IMPOSSIBLE for Muslims to be indifferent to the tragic mishaps that beset this Ummah (or to watch their brothers in Islam being SLAUGHTERED like animals, and their sisters being abused and raped). This state of affairs also contribute to the generating of extremist views.

Impediments Imposed On Da'wah And Du'at:


This cause of extremism pertains to the freedom to CALL people to Islam. Islam does not want a Muslim to work alone. Islam not only teaches a person to be pious and righteous but also enjoins them to try to reform others. So Muslims regard this vocation of calling people to Islam as a religiously mandated duty.  The gravest sins committed by some of the Muslim Governments are the censorship on the freedom to call people to Islam as a deen and a system of beliefs and a way of life. The intimidation of du’at and of those who call for the application of shariah, the establishment of the Islamic state, the unity of the Ummah, the liberation of the Muslim land, and the support of all Islamic causes leave few options open for Muslim youths other than desperate measures. This pressure generates extremism. Is it logical, therefore, to blame the youth who – despairing of being allowed to call for Islam with wisdom and nice preaching – have resorted to violent means? In Egypt, in 1954 and 1965, devout Muslims were subjected to nightmarish, hair-raising, unbelievable tortures in the military prisons: they were lashed, exposed to flames, their flesh burned with cigarettes; men and women were being hung upside down like slaughtered animals, while the executioners took turn scorching them until their bodies swelled up in heaps of blood and pus. Why? Why are they subjected to this torture? What crime have they committed?

 ... 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. 

More than 120 Muslim scholars from around the world joined an open letter to the “fighters and followers” of the Islamic State, denouncing them as un-Islamic by using the most Islamic of terms.

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.


One of the persons who have had a lasting impact on Muslim praxis in the Caribbean especially Trinidad, Guyana and Suriname is Maulana Ansari. Here we present a biographical sketch.   Dr Maulana Fazlur Rahman Ansari (ra) was an outstanding theologian & philosopher of the Muslim World. His broad knowledge of the modern sciences together with his Islamic learning and insight enabled him to expound on Islam in a manner that was inspiring to both the masses and the intellectual elite.
 

An Address delivered by Professor Sir Hilary Beckles, Chairman of the Caricom Reparations Commission, House of Commons, Parliament of Great Britain, Thursday, July 16, 2014.

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%).

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