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TT NEWSDAY EDITORIAL:RAMADAN BEGINS

MUSLIMS last evening started commemorations marking the month of Ramadan. At sunset, the month of Sha’ban ended and the period of special observances commenced.

During this period, Muslims will fast from dawn to sunset, refraining from a range of activities including the consumption of food, the drinking of liquids, smoking and other sensual pleasures. Particular emphasis is placed on abstaining from bad deeds. It is a period of sacrifice, prayer and renewal. The month will end with the sighting of the crescent moon or, if that does not occur, once 30 days have elapsed. The end of the period will be marked with the Eidal- Fitr holiday » Read More

PRACTISING ISLAM IN CATHOLIC CUBA

Joan Alvado photographed Muslims in Cuba, where an estimated 85% of the population is Catholic.  Photographer Joan Alvado said the Muslims he met in Cuba were converts. "Many of them were Christians before or some other religion, or a few of them were atheists as well," Alvado said.
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Coffee A Shared Legacy of Muslim Culture

 

Western historians and commentators generally trace the beginnings of globalization to the second half of the 20th century. However, globalization is neither a very recent nor an absolutely unique phenomenon. The distinguished economist and Nobel Laureate Amartya Sen argues that globalization’s history spans several centuries and that the active agents of globalization have sometimes been located quite far from the West. He points out that around 1000 AD, some of the most important technological inventions and innovations such as the clock, magnetic compass, paper, printing, gunpowder and the wheelbarrow were invented by the Chinese and subsequently spread across the world, including Europe.

Three points about the genesis and antecedents of globalization are note-worthy. First, one needs to look at globalization not as an isolated phenomenon that emerged in the West in recent times, but as the outcome of historical, social and cultural processes that took place in many non-Western contexts and that preceded contemporary globalization by many centuries. In other words, we should look at globalization from the perspective of social and cultural history and as the product of a process of cumulative progress and development. Second, a distinction needs to be drawn between contemporary globalization and proto-globalization or incipient globalization. Third, the current discourse on globalization, which is manifestly Eurocentric or West-centric, needs to be deconstructed and decentred.

Some historians, like A. G. Hopkins and Christopher Bayly, have used the term proto-globalization to describe the phase of increasing trade links and cultural exchanges that characterized the period from 1600 to 1800, which preceded modern globalization. It may be pointed out that the span of proto-globalization or incipient globalization needs to be extended beyond the 17th century. Proto-globalization or incipient globalization should not be looked upon as merely an earlier phase of globalization, but as an important precursor or forerunner of globalization which significantly impacted processes and linkages that have become a hallmark of contemporary globalization.


What is it like to be a Muslim in Cuba?

There are just 4,000 people in Cuba's small, but growing Muslim community.

But how easy is it to follow the Islamic way of life in a country with no halal butchers, where alcohol and pork are popular and - crucially - with no Mosque?


The Islamic Council of Jamaica

Propagating the true message of Islam

ISLAM IS one of the world's largest religions, with much of its converts living in the Eastern Hemisphere. Islam is also strong in some Western hemispheric countries.

And right here in Jamaica, regarded a Christian country, Islam has taken root. There are 12 places of worship, including the masjid (mosque) at the Islamic Council of Jamaica (ICOJ) headquarters, located at 24 Camp Road, Kingston 4.


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.


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