Guyana President calls for broad-based input to address hunger, poverty and inequalities
- Published 02/12/2014
At opening of Heads of Islamic Associations Meeting
PRESIDENT Donald Ramotar has declared that the Islamic Educational, Scientific and Cultural Organisation (ISESCO) is an important layer in the regionalism process between Latin America and the Caribbean, and he pledged his support for the hosting of the historic three-day meeting of Islamic Cultural Centres and Associations in Latin America and the Caribbean.
Last Sunday evening, in formally declaring open that body’s 9th Meeting at the Guyana International Conference Centre at Liliendaal, the President said that regionalism operates on many fronts, and while progress at the political level has been somewhat slow, he is always encouraged by the creation of bodies such as the Presidents of Islamic Organisations of Latin America and the Caribbean.
He encouraged the ISESCO to deepen fraternal ties amongst members, and engage in culturally sensitive dialogue, given the peculiarities of the region. “It cannot be an abstract or merely philosophical exchange,” he said, adding that he has great confidence in the ability of dialogue to “bridge differences, dismantle barriers, and discard stereotypes.”
The President admonished religious leaders not to be oblivious to the issues affecting their societies, noting that some of them have many times had to be part of various struggles for justice and equality.
|From left: CIOG representative Shaik Moeen-ul-Hack, Minister of Housing, and Water Irfaan Ali, First Lady Deolatchmee Ramotar, President Donald Ramotar, CIOG President Fazeel Ferouz, ISESCO Director General Dr. Abdulaziz Otheman Althwaijri and OIPALC representative Muhammed Yusuf Hallar at the 9th Meeting of the Heads of Islamic Cultural Centeres and Associations in Latin America and the Caribbean|
Guyana Newspaper designates community-minded Mustapha Ali as a "Special Person"
- Published 12/30/2013
The life of Mustapha Ali of Tain, Port Mourant, Corentyne, is one rooted in community service. He reflects that his time spent in the National Service and period being a Boy Scout, in addition to his religious upbringing taught him a lot – made him value the importance of giving back to his community. Where do we start in listing his community activities and contributions? The list is long. He revealed piles of certificates and letters and other information that chronicled his involvement in community work – particularly in education, social activity, the security sector and religion – over the past decades.
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’.
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.
Sheikh Ali Mustafa Seinpaal hails from Suriname, South America, a former Dutch Colony; from a Christian, religious family. Sheikh Mustafa embraced Islam in 1966. After meeting Maulana Dr. Fazlur-Rahman Ansari (r.a) in 1969 in Suriname, he went to study at the Aleemiyah Institute of Islamic Studies at Karachi. Sheikh Mustafa graduated from the Aleemiyah Institute in 1974, the same year Dr. Ansari passed away. He obtained the Alim Degree: AD-DARAJAT AL-IJAZAH AL-ALIYAH. Subsequently he completed his Bachelor’s degree in Arts at the University of Karachi majoring in Political Science, Natural Science, English and Arabic. Sheikh Mustafa is also Hafizul-Qur’an and has mastered the Arabic language, Urdu and English. His mother tongue is Dutch and he also studied Spanish and Germany. Sheikh Mustafa traveled around the world and served in Botswana (10-years), Suriname, the United States (New York, New Jersey), Europe (the Netherlands), Trinidad & Tobago and Pakistan. Recently he came from Durban after serving at the Assalaam Institute for 18-months.
A: HISTORIC DOCUMENTS:
1. A Muslim historian and geographer ABUL-HASSAN ALI IBN AL-HUSSAIN AL-MASUDI (871-957 CE) wrote in his book Muruj adh-dhahab wa maadin aljawhar (The meadows of gold and quarries of jewells) that during the rule of the Muslim caliph of Spain Abdullah Ibn Mohammad(888-912 CE), a Muslim navigator, Khashkhash Ibn Saeed Ibn Aswad, from Cortoba, Spain sailed from Delba (Palos) in 889 CE, crossed the Atlantic, reached an unknown territory(ard majhoola) and returned with fabulous treasures. In Al-Masudi's map of the world there is a large area in the ocean of darkness and fog which he referred to as the unknown territory (Americas).
2. A Muslim historian ABU BAKR IBN UMAR AL-GUTIYYA narrated that during the reign of the Muslim caliph of Spain, Hisham II (976-1009CE), another Muslim navigator, Ibn Farrukh, from Granada, sailed from Kadesh (February 999CE) into the Atlantic, landed in Gando (Great Canary islands) visiting King Guanariga, and continued westward where he saw and named two islands, Capraria and Pluitana. He arrived back in Spain in May 999 CE.
The Muslim Factor in the Haitian Revolution
‘What the French did not realize was that their most profitable colony, Saint-Dominique (now Haiti), was fertile ground for Muslim maroons and rebels. The island had always had numerous maroon communities, and an average of a thousand runaways were advertised every year. The notices posted by the plantation owners, who listed the disappeared give a measure of the place of the Muslims among the maroons. Although large numbers of Muslims had been forcibly baptized, some had retained their original names, such as Ayouba, Tamerlan, Aly, Soliman, Lamine, Thisiman, Yaya, Belaly, and Salomon who appear in the notices. Female runaways, such as Fatme, Fatima, and Hayda, are also mentioned.
The Africans fled individually and, more usually, in groups. For instance, twelve Mandingo men, aged twenty-two to twenty-six, fled one night in 1783 from their owner’s house in Port-au-Prince. They were all professionals—masons, carpenters, and bakers.
It is not known if some maroon communities were entirely composed of Muslims, but major communities had Muslim leaders. Yaya, also called Gillot, was a devastating presence in the parishes of Trou and Terrier Rouge, before he was executed in September 1787. In Cul-de-Sac, an African Muslim named Halaou led a veritable army of thousands of maroons.