Tag Archive | "Egypt"

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Arab Revolutions: Remembering The First Days

Posted on 11 February 2012 by Tea Server

It would be my first blog on the great transformation taking place in the Arab World, and it is a transformation long overdue. What’s happening is not a freak moment in history but it is rather a natural reaction to what has been a long suppression of Arabs by other fortunate Arab oligarchs and bands of opportunists. Leaders, they were not. I remember when Omar Suleiman, the supposed Vice President of Egyptian President Hosni Mubarak, announced the latter’s resignation; I screamed of joy, I was ecstatic. It can happen! It just happened! I said to myself; Arabs can remove a president if that president betrays their trust, if he deprives them from basic dignity and freedoms. It first happened in Tunisia, but it was fast and it surprised everyone, even intelligence agencies that were supposed to be intelligent in gathering intelligence were unprepared for what was brewing. We did not it see it unfold day-by–day in Tunisia, Zine-Albidine Ben Ali rushed and fled the country, leaving everyone in a state of shock. I remember listening to the prophets of CNN and MSNBC dismissing rumors of contagion of this small revolution. They were wrong; the symptoms for the political and economic ills of Tunisia were prevalent in all Arab countries, hence, the revolution spread from the Atlantic to the Gulf, shaking the throne of some kings and toppling the self-appointed king of kings Muammar Qaddafi.
Egypt, January 25th, 2010 I was home all day glued to my TV watching Aljazeera Arabic. Hoping for a repeat, I see the hallmarks, but I am not sure. I read books describing revolutions of past history but I’ve never lived during or witnessed one, will the Egyptians do what their neighbors did two weeks before them, I have to stay tuned, I am. Every time Hosni Mubarak appears on TV, I say, this is it, only to have my hopes dashed and despair overtake me. During the three weeks, starting January 25th a struggle was taking place between the forces of the despot and the forces of the common weal. Sunday through Thursday momentum subsides and remains so until Friday, bringing another meaning to TGI Fridays, when the Egyptians come out in force after Friday prayers to demand the removal of the regime.
Egyptians did remove the regime, so did the Libyans, but with a heavy price. Moroccan compromised for greater transparency and accountability to the Parliament and elected representatives of the people. Yemenis deposed of the head of the regime but not the regime. Gulf countries bought the people’s hearts and tolerance of the regimes with an expensive and expansive social safety net. The Libyans suffered huge number of fatalities in their quest for freedom. Freedom has a price. Unfortunately for Muammar Gaddafi, he miscalculated, had he shown mercy to his people and spared them the months of bombing and killing by mercenaries, they could’ve been reciprocal toward him after his capture. Alas, as the common wisdom taught us: you reap what you sow. Arrogance is blinding. Wittingly or unwittingly, Bashar El-Assad is following in Gadhafi’s footsteps, believing that mass murder will save his dynasty.
Bashar El-assad is betting on the strategic alliance his country has with the republic of Iran and the complex make-up of the sectarian allegiances in Syria, Lebanon and Iraq. The Middle East have seen the disastrous consequences of a civil war in Iraq, and it is trying by all means to avoid a repeat of such a scenario that could engulf the region. Russia will try it’s hardest not to break with its last ally in the Middle East. If the regime in Syria falls, Russia will lose its last totalitarian friend in the region. The people of Syria, however, are betting on their determination and the tectonic movements around them. Just like no one has predicted the spontenous start of these revolutions, no one can foretell how will they end. One year on, The transformation is still progress.

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Prophethood in Islam

Posted on 10 February 2012 by Tea Server



Prophethood is not unknown to heavenly revealed religions, such as Judaism and Christianity. In Islam, however, it has a special status and significance.

According to Islam, Allah created man for a noble purpose: to worship Him and lead a virtuous life based on His teachings and guidance. How would man know his role and purpose of his existence unless he received clear and practical instructions of what Allah wants him to do? Here comes the need for prophethood. Thus Allah had chosen from every nation a prophet or more to covey His Message to people.

One might ask: How were the prophets chosen and who were entitled to this great honor?

Prophethood is Allah’s blessing and favor that He may bestow on whom He wills. However, from surveying the various messengers throughout history, three features of a prophet may be recognized:

He is the best in his community morally and intellectually. This is necessary because a prophet’s life serves as a model for his followers. His personality should attract people to accept his message rather than drive them away by his imperfect character. After receiving the message he is infallible. That is, he would not commit any sin. He might make some minor mistakes which are usually corrected by revelation.


He is supported by miracles to prove that he is not an impostor. Those miracles are granted by the power and permission of God and are usually in the field in which his people excel and are recognized as superiors. We might illustrate this by quoting the major miracles of the three prophets of the major world religions: Judaism, Christianity and Islam. 


Moses’ contemporaries were excellent in magic. So his major miracle was to defeat the best magicians of Egypt of his days. Jesus’ contemporaries were recognized as skillful physicians. Therefore, his miracles were to raise the dead and cure the incurable diseases. The Arabs, the contemporaries of the Prophet Mohammed, were known for their eloquence and magnificent poetry. 

So Prophet Muhammad’s major miracle was the Quran, the equivalent of which the whole legion of the Arab poets and orators could not produce despite the repeated challenge from the Quran itself. Again Muhammad’s miracle has something special about it. All previous miracles were limited by time and place, i.e., they were shown to specific people at a specific time. 

Not so the miracle of Muhammad, the Quran. It is a universal and everlasting miracle. Previous generations witnessed it and future generations will witness its miraculous nature in terms of its style, content and spiritual uplifting. These still can be tested and will thereby prove the divine origin of the Quran.

Every prophet states clearly that what he receives is not of his own but from God for the well-being of mankind. He also confirms what was revealed before him and what may be revealed after him. A prophet does this to show that he is simply conveying the message which is entrusted to him by the One True God of all people in all ages. So the message is one in essence and for the same purpose. Therefore, it should not deviate from what was revealed before him or what might come after him.

Prophets are necessary for conveying God’s instructions and guidance to mankind. We have no way of knowing why we were created. What will happen to us after death? Is there any life after death? Are we accountable for our actions? In other words, is there any reward or punishment for our deeds in this life? These and so many other questions about God, angels, paradise, hell, etc. can not be answered without revelation from the Creator and Knower of the unseen. Those answers must be authentic and must be brought by individuals whom we trust and respect. That is why, messengers are the select of their societies in terms of moral conduct and intellectual ability.

Hence, the slanderous Biblical stories about some of the great prophets are not accepted by Muslims. For example, Lot is reported to have committed fornication while drunk, with his daughters; or David sent one his leaders to death to marry his wife. Prophets to Muslims are greater than what these stories indicate. These stories can not be true from the Islamic point of view.

The prophets are also miraculously supported by God and instructed by Him to affirm the continuity of the message.

The content of the prophets’ message to mankind can be summarized as follows:

Clear concept about God: His attributes, His creation, what should and should not be ascribed to Him.
Clear idea about the unseen world, the angels, jinn (spirits), Paradise and Hell.
Why has God created us? What does He want from us and what is the reward or punishment for obeying or disobeying Him?
How to run our societies according to His will? That is, clear instructions and laws that, when applied correctly and honestly, will result in a happy and ideal society.
It is clear from the above discussion that there is no substitute for prophets. Even today with the advancement of science, the only authentic source of information about the supernatural world is revelation. Guidance can be obtained neither from science nor from mystic experience. The first is too materialistic and too limited; the second is too subjective and frequently too misleading.
Now one might ask: How many prophets has God sent to humanity? We do not know for sure. Some Muslim scholars have suggested 240 thousand prophets. We are only sure of what is clearly mentioned in the Quran, that is, God has sent a messenger (or more) to every nation. That is because it is one of God’s principles that He will never call a people to account unless He has made clear to them what to do and what not to do. The Quran mentions the names of 25 prophets and indicates that there have been others who were not mentioned to the Prophet Mohammed. These 25 include Noah, the man of the Ark, Abraham, Moses, Jesus, and Muhammad.These five are the greatest among God’s messengers. They are called ‘the resolute’ prophets.

An outstanding aspect of the Islamic belief in prophethood is that Muslims believe in and respect all the messengers of God with no exceptions. Since all the prophets came from the same One God, for the same purpose – to lead mankind to God – belief in them all is essential and logical; accepting some and rejecting others has to be based on misconceptions of the prophets’ role or racial bias. The Muslims are the only people in the world who consider the belief in all the prophets of God an article of faith. Thus the Jews reject Jesus Christ and Muhammad; the Christians reject Muhammad and in reality reject Moses because they do not abide by his laws. The Muslims accept them all as messengers of God who brought guidance to mankind. However, the revelation which those prophets brought from God has been tampered with in one way or the other. The belief in all the messengers of God is enjoined on the Muslims by the Quran.

“Say (O Muslims): we believe in Allah and that which is revealed to us and that which was revealed to Abraham and Ishmael, and Isaac and Jacob, and their children, and that which Moses and Jesus received and that the prophets received from their Lord. We make no distinction between any of them and unto Him we have surrendered.” 2:136)
The Quran continues in the following verses to instruct the Muslims that this is the true and impartial belief. If other nations believe in the same, they are following their own whims and biases and God will take care of them. Thus we read:

“And if they believe in what you believe, then they are rightly guided. But if they turn away, then they are in disunity, and Allah will suffice you against them. He is the Hearer, the Knower. This is God’s religion and Who is better than God in religion?” (2:137-38)
There are, at least, two important points related to prophethood that need to be clarified. These points concern the roles of Jesus and Muhammad as prophets who are usually misunderstood.

The Quranic account of Jesus emphatically rejects the concept of his ‘Divinity’ and ‘Divine Sonship’ and presents him as one of the great prophets of God. The Quran makes it clear that the birth of Jesus without a father does not make him son of God and mentions in this respect Adam who was created by God without a father and mother:

“Truly the likeness of Jesus, in God’s sight, is as Adam’s likeness; He created him of dust, then said He unto him, ‘Be’, and he was.” (3:59)
Like other prophets Jesus also performed miracles. For example, he raised the dead and cured the blind and lepers, but while showing these miracles he always made it clear that it was all from God. Actually the misconceptions about the personality and mission of Jesus found a way among his followers because the Divine message that he preached was not recorded during his presence in the world, rather it was recorded after a lapse of about hundred years. According to the Quran he was sent to the children of Israel; he confirmed the validity of the Torah which was revealed to Moses and he also brought the glad tidings of a final messenger after him.

“And when Jesus son of Mary said, ‘Children of Israel, I am indeed the Messenger to you, confirming the Torah that is before me, and giving good tidings of a Messenger who shall come after me, whose name shall be the PRAISED ONE.” (61:6) (The capitalized portion is the translation of Ahmad which is Prophet Muhammed’s name.)

However, the majority of the Jews rejected his ministry. They plotted against his life and in their opinion crucified him. But the Quran refutes this opinion and says that they neither killed him nor crucified him, rather he was raised up to God. There is a verse in the Quran, which implies that Jesus will come back and all the Christians and Jews believe in him before he dies. This is also supported by authentic sayings of the Prophet Muhammad (PBUH)

The last prophet of God, Muhammad, was born in Arabia in the sixth century C.E. Up to the age of forty, people of Makkah knew him only as a man of excellent character and cultured manners and called him AL-AMEEN (the trustworthy). He also did not know that he was soon to made a prophet and receiver of revelation from God. He called the idolaters of Makkah to worship the only one God and accept him as His prophet. The revelation that he received was preserved in his life-time in the memory of his companions and was also recorded in pieces of palm leaves, leather etc…

Thus the Quran that is found today is the same that was revealed to him; not a syllable of it has been altered as God Himself has guaranteed its preservation. This Quran claims to be the book of guidance for the whole humanity for all times, and mentions Muhammad as the last Prophet of God.

III&E Brochure Series; No. 3
(published by The Institute of Islamic Information and Education (III&E))

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Muhammad – The Most Influential Man in History

Posted on 09 February 2012 by Tea Server



My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels. Of humble origins, Muhammad founded and promulgated one of the world’s great religions, and became an immensely effective political leader. 

Today, thirteen centuries after his death, his influence is still powerful and pervasive. The majority of the persons in this book had the advantage of being born and raised in centers of civilization, highly cultured or politically pivotal nations. Muhammad, however, was born in the year 570, in the city of Mecca, in southern Arabia, at that time a backward area of the world, far from the centers of trade, art, and learning. 

Orphaned at age six, he was reared in modest surroundings. Islamic tradition tells us that he was illiterate. His economic position improved when, at age twenty-five, he married a wealthy widow. Nevertheless, as he approached forty, there was little outward indication that he was a remarkable person. 

Most Arabs at that time were pagans, who believed in many gods. There were, however, in Mecca, a small number of Jews and Christians; it was from them no doubt that Muhammad first learned of a single, omnipotent God who ruled the entire universe. When he was forty years old, Muhammad became convinced that this one true God (Allah) was speaking to him, and had chosen him to spread the true faith. 

For three years, Muhammad preached only to close friends and associates. Then, about 613, he began preaching in public. As he slowly gained converts, the Meccan authorities came to consider him a dangerous nuisance. In 622, fearing for his safety, Muhammad fled to Medina (a city some 200 miles north of Mecca), where he had been offered a position of considerable political power. 

This flight, called the Hegira, was the turning point of the Prophet’s life. In Mecca, he had had few followers. In Medina, he had many more, and he soon acquired an influence that made him a virtual dictator. During the next few years, while Muhammad’s following grew rapidly, a series of battles were fought between Medina and Mecca. This was ended in 630 with Muhammad’s triumphant return to Mecca as conqueror. The remaining two and one-half years of his life witnessed the rapid conversion of the Arab tribes to the new religion.


When Muhammad died, in 632, he was the effective ruler of all of southern Arabia. The Bedouin tribesmen of Arabia had a reputation as fierce warriors. But their number was small; and plagued by disunity and internecine warfare, they had been no match for the larger armies of the kingdoms in the settled agricultural areas to the north. However, unified by Muhammad for the first time in history, and inspired by their fervent belief in the one true God, these small Arab armies now embarked upon one of the most astonishing series of conquests in human history. To the northeast of Arabia lay the large Neo-Persian Empire of the Sassanids; to the northwest lay the Byzantine, or Eastern Roman Empire, centered in Constantinople. Numerically, the Arabs were no match for their opponents. On the field of battle, though, the inspired Arabs rapidly conquered all of Mesopotamia, Syria, and Palestine. By 642, Egypt had been wrested from the Byzantine Empire, while the Persian armies had been crushed at the key battles of Qadisiya in 637, and Nehavend in 642. But even these enormous conquests, which were made under the leadership of Muhammad’s close friends and immediate successors, Ali, Abu Bakr and ‘Umar ibn al-Khattab, did not mark the end of the Arab advance. By 711, the Arab armies had swept completely across North Africa to the Atlantic Ocean There they turned north and, crossing the Strait of Gibraltar, overwhelmed the Visigothic kingdom in Spain.

For a while, it must have seemed that the Moslems would overwhelm all of Christian Europe. However, in 732, at the famous Battle of Tours, a Moslem army, which had advanced into the center of France, was at last defeated by the Franks. Nevertheless, in a scant century of fighting, these Bedouin tribesmen, inspired by the word of the Prophet, had carved out an empire stretching from the borders of India to the Atlantic Ocean-the largest empire that the world had yet seen. And everywhere that the armies conquered, large-scale conversion to the new faith eventually followed. Now, not all of these conquests proved permanent. The Persians, though they have remained faithful to the religion of the Prophet, have since regained their independence from the Arabs. And in Spain, more than seven centuries of warfare, finally resulted in the Christians reconquering the entire peninsula. However, Mesopotamia and Egypt, the two cradles of ancient civilization, have remained Moslem, as has the entire coast of North Africa. The new religion, of course, continued to spread, in the intervening centuries, far beyond the borders of the original Moslem conquests. Currently it has tens of millions of adherents in Africa and Central Asia and even more in Pakistan and northern India, and in Indonesia. In Indonesia, the new faith has been a unifying factor. In the Indian subcontinent, however, the conflict between Moslems and Hindus is still a major obstacle to unity.

How, then, is one to assess the overall impact of Muhammad on human history? Like all religions, Islam exerts an enormous influence upon the lives of its followers. It is for this reason that the founders of the world’s great religions all figure prominently in this book. Since there are roughly twice as many Christians as Moslems in the world, it may initially seem strange that Muhammad has been ranked higher than Jesus. There are two principal reasons for that decision. First, Muhammad played a far more important role in the development of Islam than Jesus did in the development of Christianity. Although Jesus was responsible for the main ethical and moral precepts of Christianity (insofar as these differed from Judaism), St. Paul was the main developer of Christian theology, its principal proselytizer, and the author of a large portion of the New Testament. Muhammad, however, was responsible for both the theology of Islam and its main ethical and moral principles. In addition, he played the key role in proselytizing the new faith, and in establishing the religious practices of Islam. Moreover, he is the author of the Moslem holy scriptures, the Koran, a collection of certain of Muhammad’s insights that he believed had been directly revealed to him by Allah. Most of these utterances were copied more or less faithfully during Muhammad’s lifetime and were collected together in authoritative form not long after his death. The Koran therefore, closely represents Muhammad’s ideas and teachings and to a considerable extent his exact words. No such detailed compilation of the teachings of Christ has survived. Since the Koran is at least as important to Moslems as the Bible is to Christians, the influence of Muhammad through the medium of the Koran has been enormous. It is probable that the relative influence of Muhammad on Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity.

On the purely religious level, then, it seems likely that Muhammad has been as influential in human history as Jesus. Furthermore, Muhammad (unlike Jesus) was a secular as well as a religious leader. In fact, as the driving force behind the Arab conquests, he may well rank as the most influential political leader of all time. Of many important historical events, one might say that they were inevitable and would have occurred even without the particular political leader who guided them. For example, the South American colonies would probably have won their independence from Spain even if Simon Bolivar had never lived. But this cannot be said of the Arab conquests. Nothing similar had occurred before Muhammad, and there is no reason to believe that the conquests would have been achieved without him. The only comparable conquests in human history are those of the Mongols in the thirteenth century, which were primarily due to the influence of Genghis Khan. These conquests, however, though more extensive than those of the Arabs, did not prove permanent, and today the only areas occupied by the Mongols are those that they held prior to the time of Genghis Khan. It is far different with the conquests of the Arabs. From Iraq to Morocco, there extends a whole chain of Moslem nations united not merely by their faith in Islam, but also by their Arabic language, history, and culture.

The centrality of the Koran in the Moslem religion and the fact that it is written in Arabic have probably prevented the Arab language from breaking up into mutually unintelligible dialects, which might otherwise have occurred in the intervening thirteen centuries. Differences and divisions between these Arab states exist, of course, and they are considerable, but the partial disunity should not blind us to the important elements of unity that have continued to exist. For instance, neither Iran nor Indonesia, both oil-producing states and both Islamic in religion joined in the oil embargo of the winter of 1973-74. It is no coincidence that all of the Arab states, and only the Arab states, participated in the embargo. We see, then, that the Arab conquests of the seventh century have continued to play an important role in human history, down to the present day. It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad to be considered the most influential single figure in human history

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Mohammed The Prophet

Posted on 09 February 2012 by Tea Server




In the desert of Arabia was Mohammad born, according to Muslim historians, on April 20, 571. The name means highly praised. He is to me the greatest mind among all the sons of Arabia. He means so much more than all the poets and kings that preceded him in that impenetrable desert of red sand.

When he appeared Arabia was a desert — a nothing. Out of nothing a new world was fashioned by the mighty spirit of Mohammad — a new life, a new culture, a new civilization, a new kingdom which extended from Morocco to Indies and influenced the thought and life of three continents — Asia, Africa and Europe.

When I thought of writing on Mohammad the prophet, I was a bit hesitant because it was to write about a religion I do not profess and it is a delicate matter to do so for there are many persons professing various religions and belonging to diverse school of thought and denominations even in same religion. Though it is sometimes, claimed that religion is entirely personal yet it can not be gain-said that it has a tendency to envelop the whole universe seen as well unseen. It somehow permeates something or other our hearts, our souls, our minds their conscious as well as subconscious and unconscious levels too. The problem assumes overwhelming importance when there is a deep conviction that our past, present and future all hang by the soft delicate, tender silked cord. If we further happen to be highly sensitive, the center of gravity is very likely to be always in a state of extreme tension. Looked at from this point of view, the less said about other religion the better. Let our religions be deeply hidden and embedded in the resistance of our innermost hearts fortified by unbroken seals on our lips.

But there is another aspect of this problem. Man lives in society. Our lives are bound with the lives of others willingly or unwillingly, directly or indirectly. We eat the food grown in the same soil, drink water, from the same the same spring and breathe the same air. Even while staunchly holding our own views, it would be helpful, if we try to adjust ourselves to our surroundings, if we also know to some extent, how the mind our neighbor moves and what the main springs of his actions are. From this angle of vision it is highly desirable that one should try to know all religions of the world, in the proper sprit, to promote mutual understanding and better appreciation of our neighborhood, immediate and remote.

Further, our thoughts are not scattered as appear to be on the surface. They have got themselves crystallized around a few nuclei in the form of great world religions and living faiths that guide and motivate the lives of millions that inhabit this earth of ours. It is our duty, in one sense if we have the ideal of ever becoming a citizen of the world before us, to make a little attempt to know the great religions and system of philosophy that have ruled mankind.


In spite of these preliminary remarks, the ground in these field of religion, where there is often a conflict between intellect and emotion is so slippery that one is constantly reminded of fools that rush in where angels fear to tread. It is also not so complex from another point of view. The subject of my writing is about the tenets of a religion which is historic and its prophet who is also a historic personality. Even a hostile critic like Sir William Muir speaking about the holy Quran says that. “There is probably in the world no other book which has remained twelve centuries with so pure text.” I may also add Prophet Mohammad is also a historic personality, every event of whose life has been most carefully recorded and even the minutest details preserved intact for the posterity. His life and works are not wrapped in mystery.

My work today is further lightened because those days are fast disappearing when Islam was highly misrepresented by some of its critics for reasons political and otherwise. Prof. Bevan writes in Cambridge Medieval History, “Those account of Mohammad and Islam which were published in Europe before the beginning of 19th century are now to be regarded as literary curiosities.” My problem is to write this monograph is easier because we are now generally not fed on this kind of history and much time need be spent on pointing out our misrepresentation of Islam.

The theory of Islam and Sword for instance is not heard now frequently in any quarter worth the name. The principle of Islam that there is no compulsion in religion is well known. Gibbon, a historian of world repute says, “A pernicious tenet has been imputed to Mohammadans, the duty of extirpating all the religions by sword.” This charge based on ignorance and bigotry, says the eminent historian, is refuted by Quran, by history of Musalman conquerors and by their public and legal toleration of Christian worship. The great success of Mohammad’s life had been effected by sheer moral force, without a stroke of sword.

But in pure self-defense, after repeated efforts of conciliation had utterly failed, circumstances dragged him into the battlefield. But the prophet of Islam changed the whole strategy of the battlefield. The total number of casualties in all the wars that took place during his lifetime when the whole Arabian Peninsula came under his banner, does not exceed a few hundreds in all. But even on the battlefield he taught the Arab barbarians to pray, to pray not individually, but in congregation to God the Almighty. During the dust and storm of warfare whenever the time for prayer came, and it comes five times a every day, the congregation prayer had not to be postponed even on the battlefield. A party had to be engaged in bowing their heads before God while other was engaged with the enemy. After finishing the prayers, the two parties had to exchange their positions. To the Arabs, who would fight for forty years on the slight provocation that a camel belonging to the guest of one tribe had strayed into the grazing land belonging to other tribe and both sides had fought till they lost 70,000 lives in all; threatening the extinction of both the tribes to such furious Arabs, the Prophet of Islam taught self-control and discipline to the extent of praying even on the battlefield. In an aged of barbarism, the Battlefield itself was humanized and strict instructions were issued not to cheat, not to break trust, not to mutilate, not to kill a child or woman or an old man, not to hew down date palm nor burn it, not to cut a fruit tree, not to molest any person engaged in worship. His own treatment with his bitterest enemies is the noblest example for his followers. At the conquest of Mecca, he stood at the zenith of his power. The city which had refused to listen to his mission, which had tortured him and his followers, which had driven him and his people into exile and which had unrelentingly persecuted and boycotted him even when he had taken refuge in a place more than 200 miles away, that city now lay at his feet. By the laws of war he could have justly avenged all the cruelties inflicted on him and his people. But what treatment did he accord to them? Mohammad’s heart flowed with affection and he declared, “This day, there is no REPROOF against you and you are all free.” “This day” he proclaimed, “I trample under my feet all distinctions between man and man, all hatred between man and man.”

This was one of the chief objects why he permitted war in self defense, that is to unite human beings. And when once this object was achieved, even his worst enemies were pardoned. Even those who killed his beloved uncle, Hamazah, mangled his body, ripped it open, even chewed a piece of his liver.

The principles of universal brotherhood and doctrine of the equality of mankind which he proclaimed represents one very great contribution of Mohammad to the social uplift of humanity. All great religions have preached the same doctrine but the prophet of Islam had put this theory into actual practice and its value will be fully recognized, perhaps centuries hence, when international consciousness being awakened, racial prejudices may disappear and greater brotherhood of humanity come into existence.

Miss. Sarojini Naidu speaking about this aspect of Islam says, “It was the first religion that preached and practiced democracy; for in the mosque, when the minaret is sounded and the worshipers are gathered together, the democracy of Islam is embodied five times a day when the peasant and the king kneel side by side and proclaim, God alone is great.” The great poetess of India continues, “I have been struck over and over again by this indivisible unity of Islam that makes a man instinctively a brother. When you meet an Egyptian, an Algerian and Indian and a Turk in London, it matters not that Egypt is the motherland of one and India is the motherland of another.”

Mahatma Gandhi, in his inimitable style, says “Some one has said that Europeans in South Africa dread the advent Islam — Islam that civilized Spain, Islam that took the torch light to Morocco and preached to the world the Gospel of brotherhood. The Europeans of South Africa dread the Advent of Islam. They may claim equality with the white races. They may well dread it, if brotherhood is a sin. If it is equality of colored races then their dread is well founded.”

Every year, during the Haj, the world witnesses the wonderful spectacle of this international Exhibition of Islam in leveling all distinctions of race, color and rank. Not only the Europeans, the African, the Arabian, the Persian, the Indians, the Chinese all meet together in Medina as members of one divine family, but they are clad in one dress every person in two simple pieces of white seamless cloth, one piece round the loin the other piece over the shoulders, bare head without pomp or ceremony, repeating “Here am I O God; at thy command; thou art one and alone; Here am I.” Thus there remains nothing to differentiate the high from the low and every pilgrim carries home the impression of the international significance of Islam.

In the opinion of Prof. Hurgronje “the league of nations founded by prophet of Islam put the principle of international unity of human brotherhood on such Universal foundations as to show candle to other nations.” In the words of same Professor “the fact is that no nation of the world can show a parallel to what Islam has done the realization of the idea of the League of Nations.”

The prophet of Islam brought the reign of democracy in its best form. The Caliph Caliph Ali and the son in-law of the prophet, the Caliph Mansur, Abbas, the son of Caliph Mamun and many other caliphs and kings had to appear before the judge as ordinary men in Islamic courts. Even today we all know how the black Negroes were treated by the civilized white races. Consider the state of BILAL, a Negro Slave, in the days of the prophet of Islam nearly 14 centuries ago. The office of calling Muslims to prayer was considered to be of status in the early days of Islam and it was offered to this Negro slave. After the conquest of Mecca, the Prophet ordered him to call for prayer and the Negro slave, with his black color and his thick lips, stood over the roof of the holy mosque at Mecca called the Ka’ba the most historic and the holiest mosque in the Islamic world, when some proud Arabs painfully cried loud, “Oh, this black Negro Slave, woe be to him. He stands on the roof of holy Ka’ba to call for prayer.” At that moment, the prophet announced to the world, this verse of the holy QURAN for the first time.


“O mankind, surely we have created you, families and tribes, so you may know one another.
Surely, the most honorable of you with God is MOST RIGHTEOUS AMONG you.
Surely, God is Knowing, Aware.”
And these words of the holy Quran created such a mighty transformation that the Caliph of Islam, the purest of Arabs by birth, offered their daughter in marriage to this Negro Slave, and whenever, the second Caliph of Islam, known to history as Umar the great, the commander of faithful, saw this Negro slave, he immediately stood in reverence and welcomed him by “Here come our master; Here come our lord.” What a tremendous change was brought by Quran in the Arabs, the proudest people at that time on the earth. This is the reason why Goethe, the greatest of German poets, speaking about the Holy Quran declared that, “This book will go on exercising through all ages a most potent influence.” This is also the reason why George Bernard Shaw says, “If any religion has a chance or ruling over England, say, Europe, within the next 100 years, it is Islam”.
It is this same democratic spirit of Islam that emancipated women from the bondage of man. Sir Charles Edward Archibald Hamilton says “Islam teaches the inherent sinlessness of man. It teaches that man and woman and woman have come from the same essence, posses the same soul and have been equipped with equal capabilities for intellectual, spiritual and moral attainments.”

The Arabs had a very strong tradition that one who can smite with the spear and can wield the sword would inherit. But Islam came as the defender of the weaker sex and entitled women to share the inheritance of their parents. It gave women, centuries ago right of owning property, yet it was only 12 centuries later , in 1881, that England, supposed to be the cradle of democracy adopted this institution of Islam and the act was called “the married woman act”, but centuries earlier, the Prophet of Islam had proclaimed that “Woman are twin halves of men. The rights of women are sacred. See that women maintained rights granted to them.”

Islam is not directly concerned with political and economic systems, but indirectly and in so far as political and economic affairs influence man’s conduct, it does lay down some very important principles to govern economic life. According to Prof. Massignon, it maintains the balance between exaggerated opposites and has always in view the building of character which is the basis of civilization. This is secured by its law of inheritance, by an organized system of charity known as Zakat, and by regarding as illegal all anti-social practices in the economic field like monopoly, usury, securing of predetermined unearned income and increments, cornering markets, creating monopolies, creating an artificial scarcity of any commodity in order to force the prices to rise. Gambling is illegal. Contribution to schools, to places of worship, hospitals, digging of wells, opening of orphanages are highest acts of virtue. Orphanages have sprung for the first time, it is said, under the teaching of the prophet of Islam. The world owes its orphanages to this prophet born an orphan. “Good all this” says Carlyle about Mohammad. “The natural voice of humanity, of pity and equity, dwelling in the heart of this wild son of nature, speaks.”

A historian once said a great man should be judged by three tests: Was he found to be of true metel by his contemporaries ? Was he great enough to raise above the standards of his age ? Did he leave anything as permanent legacy to the world at large ? This list may be further extended but all these three tests of greatness are eminently satisfied to the highest degree in case of prophet Mohammad. Some illustrations of the last two have already been mentioned.

The first is: Was the Prophet of Islam found to be of true metel by his contemporaries?

Historical records show that all the contemporaries of Mohammad both friends foes, acknowledged the sterling qualities, the spotless honesty, the noble virtues, the absolute sincerity and every trustworthiness of the apostle of Islam in all walks of life and in every sphere of human activity. Even the Jews and those who did not believe in his message, adopted him as the arbiter in their personal disputes by virtue of his perfect impartiality. 

Even those who did not believe in his message were forced to say “O Mohammad, we do not call you a liar, but we deny him who has given you a book and inspired you with a message.” They thought he was one possessed. They tried violence to cure him. But the best of them saw that a new light had dawned on him and they hastened him to seek the enlightenment. 

It is a notable feature in the history of prophet of Islam that his nearest relation, his beloved cousin and his bosom friends, who know him most intimately, were not thoroughly imbued with the truth of his mission and were convinced of the genuineness of his divine inspiration. 

If these men and women, noble, intelligent, educated and intimately acquainted with his private life had perceived the slightest signs of deception, fraud, earthliness, or lack of faith in him, Mohammad’s moral hope of regeneration, spiritual awakening, and social reform would all have been foredoomed to a failure and whole edifice would have crumbled to pieces in a moment. On the contrary, we find that devotion of his followers was such that he was voluntarily acknowledged as dictator of their lives.

 They braved for him persecutions and danger; they trusted, obeyed and honored him even in the most excruciating torture and severest mental agony caused by excommunication even unto death. Would this have been so, had they noticed the slightest backsliding in their master?

Read the history of the early converts to Islam, and every heart would melt at the sight of the brutal treatment of innocent Muslim men and women.

Sumayya, an innocent women, is cruelly torn into pieces with spears. An example is made of “Yassir whose legs are tied to two camels and the beast were are driven in opposite directions”, Khabbab bin Arth is made lie down on the bed of burning coal with the brutal legs of their merciless tyrant on his breast so that he may not move and this makes even the fat beneath his skin melt. “Khabban bin Adi is put to death in a cruel manner by mutilation and cutting off his flesh piece-meal.”

 In the midst of his tortures, being asked weather he did not wish Mohammad in his place while he was in his house with his family, the sufferer cried out that he was gladly prepared to sacrifice himself his family and children and why was it that these sons and daughters of Islam not only surrendered to their prophet their allegiance but also made a gift of their hearts and souls to their master? Is not the intense faith and conviction on part of immediate followers of Mohammad, the noblest testimony to his sincerity and to his utter self-absorption in his appointed task?

And these men were not of low station or inferior mental caliber. Around him in quite early days, gathered what was best and noblest in Mecca, its flower and cream, men of position, rank, wealth and culture, and from his own kith and kin, those who knew all about his life. All the first four Caliphs, with their towering personalities, were converts of this period.

The Encyclopedia Brittanica says that “Mohammad is the most successful of all Prophets and religious personalities”.

But the success was not the result of mere accident. It was not a hit of fortune. It was a recognition of fact that he was found to be true metal by his contemporaries. It was the result of his admirable and all compelling personality.

The personality of Mohammad! It is most difficult to get into the truth of it. Only a glimpse of it I can catch. What a dramatic succession of picturesque scenes. There is Mohammad the Prophet, there is Mohammad the General; Mohammad the King; Mohammad the Warrior; Mohammad the Businessman; Mohammad the Preacher; Mohammad the Philosopher; Mohammad the Statesman; Mohammad the Orator; Mohammad the reformer; Mohammad the Refuge of orphans; Mohammad the Protector of slaves; Mohammad the Emancipator of women; Mohammad the Law-giver; Mohammad the Judge; Mohammad the Saint.

And in all these magnificent roles, in all these departments of human activities, he is like, a hero..

Orphanhood is extreme of helplessness and his life upon this earth began with it; Kingship is the height of the material power and it ended with it. From an orphan boy to a persecuted refugee and then to an overlord, spiritual as well as temporal, of a whole nation and Arbiter of its destinies, with all its trials and temptations, with all its vicissitudes and changes, its lights and shades, its up and downs, its terror and splendor, he has stood the fire of the world and came out unscathed to serve as a model in every face of life. His achievements are not limited to one aspect of life, but cover the whole field of human conditions.

If for instance, greatness consist in the purification of a nation, steeped in barbarism and immersed in absolute moral darkness, that dynamic personality who has transformed, refined and uplifted an entire nation, sunk low as the Arabs were, and made them the torch-bearer of civilization and learning, has every claim to greatness. If greatness lies in unifying the discordant elements of society by ties of brotherhood and charity, the prophet of the desert has got every title to this distinction. If greatness consists in reforming those warped in degrading and blind superstition and pernicious practices of every kind, the prophet of Islam has wiped out superstitions and irrational fear from the hearts of millions. If it lies in displaying high morals, Mohammad has been admitted by friend and foe as Al Amin, or the faithful. If a conqueror is a great man, here is a person who rose from helpless orphan and an humble creature to be the ruler of Arabia, the equal to Chosroes and Caesars, one who founded great empire that has survived all these 14 centuries. If the devotion that a leader commands is the criterion of greatness, the prophet’s name even today exerts a magic charm over millions of souls, spread all over the world.

He had not studied philosophy in the school of Athens of Rome, Persia, India, or China. Yet, He could proclaim the highest truths of eternal value to mankind. Illiterate himself, he could yet speak with an eloquence and fervor which moved men to tears, to tears of ecstasy. Born an orphan blessed with no worldly goods, he was loved by all. He had studied at no military academy; yet he could organize his forces against tremendous odds and gained victories through the moral forces which he marshaled. Gifted men with genius for preaching are rare. Descartes included the perfect preacher among the rarest kind in the world. Hitler in his Mein Kamp has expressed a similar view. He says “A great theorist is seldom a great leader. An Agitator is more likely to posses these qualities. He will always be a great leader. For leadership means ability to move masses of men. The talents to produce ideas has nothing in common with capacity for leadership.” “But”, he says, “The Union of theorists, organizer and leader in one man, is the rarest phenomenon on this earth; Therein consists greatness.”

In the person of the Prophet of Islam the world has seen this rarest phenomenon walking on the earth, walking in flesh and blood.

And more wonderful still is what the reverend Bosworth Smith remarks, “Head of the state as well as the Church, he was Caesar and Pope in one; but, he was pope without the pope’s claims, and Caesar without the legions of Caesar, without an standing army, without a bodyguard, without a palace, without a fixed revenue. If ever any man had the right to say that he ruled by a right divine It was Mohammad, for he had all the power without instruments and without its support. He cared not for dressing of power. The simplicity of his private life was in keeping with his public life.”

After the fall of Mecca, more than one million square miles of land lay at his feet, Lord of Arabia, he mended his own shoes and coarse woolen garments, milked the goats, swept the hearth, kindled the fire and attended the other menial offices of the family. The entire town of Medina where he lived grew wealthy in the later days of his life. Everywhere there was gold and silver in plenty and yet in those days of prosperity many weeks would elapse without a fire being kindled in the hearth of the king of Arabia, His food being dates and water. His family would go hungry many nights successively because they could not get anything to eat in the evening. He slept on no soften bed but on a palm mat, after a long busy day to spend most of his night in prayer, often bursting with tears before his creator to grant him strength to discharge his duties. As the reports go, his voice would get choked with weeping and it would appear as if a cooking pot was on fire and boiling had commenced. On the very day of his death his only assets were few coins a part of which went to satisfy a debt and rest was given to a needy person who came to his house for charity. The clothes in which he breathed his last had many patches. The house from where light had spread to the world was in darkness because there was no oil in the lamp.

Circumstances changed, but the prophet of God did not. In victory or in defeat, in power or in adversity, in affluence or in indigence, he is the same man, disclosed the same character. Like all the ways and laws of God, Prophets of God are unchangeable.

An honest man, as the saying goes, is the noblest work of God, Mohammad was more than honest. He was human to the marrow of his bones. Human sympathy, human love was the music of his soul. To serve man, to elevate man, to purify man, to educate man, in a word to humanize man-this was the object of his mission, the be-all and end all of his life. In thought, in word, in action he had the good of humanity as his sole inspiration, his sole guiding principle.

He was most unostentatious and selfless to the core. What were the titles he assumed? Only true servant of God and His Messenger. Servant first, and then a messenger. A Messenger and prophet like many other prophets in every part of the world, some known to you, many not known you. If one does not believe in any of these truths one ceases to be a Muslim. It is an article of faith.

“Looking at the circumstances of the time and unbounded reverence of his followers” says a western writer “the most miraculous thing about Mohammad is, that he never claimed the power of working miracles.” Miracles were performed but not to propagate his faith and were attributed entirely to God and his inscrutable ways. He would plainly say that he was a man like others. He had no treasures of earth or heaven. Nor did he claim to know the secrets of that lie in womb of future. All this was in an age when miracles were supposed to be ordinary occurrences, at the back and call of the commonest saint, when the whole atmosphere was surcharged with supernaturalism in Arabia and outside Arabia.

He turned the attention of his followers towards the study of nature and its laws, to understand them and appreciate the Glory of God. The Quran says,

“God did not create the heavens and the earth and all that is between them in play. He did not create them all but with the truth. But most men do not know.”
The world is not illusion, nor without purpose. It has been created with the truth. The number of verses inviting close observation of nature are several times more than those that relate to prayer, fasting, pilgrimage etc. all put together. The Muslim under its influence began to observe nature closely and this give birth to the scientific spirit of the observation and experiment which was unknown to the Greeks. While the Muslim Botanist Ibn Baitar wrote on Botany after collecting plants from all parts of the world, described by Myer in his Gesch. der Botanikaa-s, a monument of industry, while Al Byruni traveled for forty years to collect mineralogical specimens, and Muslim Astronomers made some observations extending even over twelve years. Aristotle wrote on Physics without performing a single experiment, wrote on natural history, carelessly stating without taking the trouble to ascertain the most verifiable fact that men have more teeth than animal. Galen, the greatest authority on classical anatomy informed that the lower jaw consists of two bones, a statement which is accepted unchallenged for centuries till Abdul Lateef takes the trouble to examine a human skeleton. After enumerating several such instances, Robert Priffault concludes in his well known book The making of humanity, “The debt of our science to the Arabs does not consist in starting discovers or revolutionary theories. Science owes a great more to Arabs culture; it owes is existence.” The same writer says “The Greeks systematized, generalized and theorized but patient ways of investigation, the accumulation of positive knowledge, the minute methods of science, detailed and prolonged observation, experimental inquiry, were altogether alien to Greek temperament. What we call science arose in Europe as result of new methods of investigation, of the method of experiment, observation, measurement, of the development of Mathematics in form unknown to the Greeks. That spirit and these methods, concludes the same author, were introduced into the European world by Arabs.”
It is the same practical character of the teaching of Prophet Mohammad that gave birth to the scientific spirit, that has also sanctified the daily labors and the so called mundane affairs. The Quran says that God has created man to worship him but the word worship has a connotation of its own. Gods worship is not confined to prayer alone, but every act that is done with the purpose of winning approval of God and is for the benefit of the humanity comes under its purview. Islam sanctifies life and all its pursuits provided they are performed with honesty, justice and pure intents. It obliterates the age-long distinction between the sacred and profane. The Quran says if you eat clean things and thank God for it, it is an act of worship. It is saying of the prophet of Islam that Morsel of food that one places in the mouth of his wife is an act of virtue to be rewarded by God. Another tradition of the Prophet says “He who is satisfying the desire of his heart will be rewarded by God provided the methods adopted are permissible.” A person was listening to him exclaimed ‘O Prophet of God, he is answering the calls of passions, is only satisfying the craving of his heart. Forthwith came the reply, “Had he adopted an awful method for the satisfaction of his urge, he would have been punished; then why should he not be rewarded for following the right course.”

This new conception of religion that it should also devote itself to the betterment of this life rather than concern itself exclusively with super mundane affairs, has led to a new orientation of moral values. Its abiding influence on the common relations of mankind in the affairs of every day life, its deep power over the masses, its regulation of their conception of rights and duty, its suitability and adaptability to the ignorant savage and the wise philosopher are characteristic features of the teaching of the Prophet of Islam.

But it should be most carefully born in mind this stress on good actions is not the sacrifice correctness of faith. While there are various school of thought, one praising faith at the expense of deeds, another exhausting various acts to the detriment of correct belief, Islam is based on correct faith and righteous actions. Means are important as the end and ends are as important as the means. It is an organic Unity. Together they live and thrive. Separate them and both decay and die. In Islam faith can not be divorced from the action. Right knowledge should be transferred into right action to produce the right results. How often the words came in Quran — Those who believe and do good thing, they alone shall enter paradise. Again and again, not less than fifty times these words are repeated as if too much stress can not be laid on them. Contemplation is encouraged but mere contemplation is not the goal. Those who believe and do nothing can not exist in Islam. These who believe and do wrong are inconceivable. Divine law is the law of effort and not of ideals. It chalks out for the men the path of eternal progress from knowledge to action and from action to satisfaction.

But what is the correct faith from which right action spontaneously proceeds resulting in complete satisfaction. Here the central doctrine of Islam is the Unity of God. There is no God but God is the pivot from which hangs the whole teaching and practice of Islam. He is unique not only as regards his divine being but also as regards his divine attributes.

As regards the attributes of God, Islam adopts here as in other things too, the law of golden mean. It avoids on the one hand, the view of God which divests the divine being of every attribute and rejects, on the other, the view which likens him to things material. The Quran says, On the one hand, there is nothing which is like him, on the other , it affirms that he is Seeing, Hearing, Knowing. He is the King who is without a stain of fault or deficiency, the mighty ship of His power floats upon the ocean of justice and equity. He is the Beneficent, the Merciful. He is the Guardian over all. Islam does not stop with this positive statement. It adds further which is its most special characteristic, the negative aspects of problem. There is also no one else who is guardian over everything. He is the meander of every breakage, and no one else is the meander of any breakage. He is the restorer of every loss and no one else is the restorer of any loss what-so-over. There is no God but one God, above any need, the maker of bodies, creator of souls, the Lord of the day of judgment, and in short, in the words of Quran, to him belong all excellent qualities.

Regarding the position of man in relation to the Universe, the Quran says:

“God has made subservient to you whatever is on the earth or in universe. You are destined to rule over the Universe.”
But in relation to God, the Quran says:
“O man God has bestowed on you excellent faculties and has created life and death to put you to test in order to see whose actions are good and who has deviated from the right path.”
In spite of free will which he enjoys, to some extent, every man is born under certain circumstances and continues to live under certain circumstances beyond his control. With regard to this God says, according to Islam, it is my will to create any man under condition that seem best to me. cosmic plans finite mortals can not fully comprehend. But I will certainly test you in prosperity as well in adversity, in health as well as in sickness, in heights as well as in depths. My ways of testing differ from man to man, from hour to hour. In adversity do not despair and do resort to unlawful means. It is but a passing phase. In prosperity do not forget God. God-gifts are given only as trusts. You are always on trial, every moment on test. In this sphere of life there is not to reason why, there is but to do and die. If you live in accordance with God; and if you die, die in the path of God. You may call it fatalism. but this type of fatalism is a condition of vigorous increasing effort, keeping you ever on the alert. Do not consider this temporal life on earth as the end of human existence. There is a life after death and it is eternal. Life after death is only a connection link, a door that opens up hidden reality of life. Every action in life however insignificant, produces a lasting effect. It is correctly recorded somehow. Some of the ways of God are known to you, but many of his ways are hidden from you. What is hidden in you and from you in this world will be unrolled and laid open before you in the next. the virtuous will enjoy the blessing of God which the eye has not seen, nor has the ear heard, nor has it entered into the hearts of men to conceive of they will march onward reaching higher and higher stages of evolution. Those who have wasted opportunity in this life shall under the inevitable law, which makes every man taste of what he has done, be subjugated to a course of treatment of the spiritual diseases which they have brought about with their own hands. Beware, it is terrible ordeal. Bodily pain is torture, you can bear somehow. Spiritual pain is hell, you will find it almost unbearable. Fight in this life itself the tendencies of the spirit prone to evil, tempting to lead you into iniquities ways. Reach the next stage when the self-accusing sprit in your conscience is awakened and the soul is anxious to attain moral excellence and revolt against disobedience. This will lead you to the final stage of the soul at rest, contented with God, finding its happiness and delight in him alone. The soul no more stumbles. The stage of struggle passes away. Truth is victorious and falsehood lays down its arms. All complexes will then be resolved. Your house will not be divided against itself. Your personality will get integrated round the central core of submission to the will of God and complete surrender to his divine purpose. All hidden energies will then be released. The soul then will have peace. God will then address you:

“O thou soul that art at rest, and restest fully contented with thy Lord return to thy Lord. He pleased with thee and thou pleased with him; So enter among my servants and enter into my paradise.”
This is the final goal for man; to become, on the, one hand, the master of the universe and on the other, to see that his soul finds rest in his Lord, that not only his Lord will be pleased with him but that he is also pleased with his Lord. Contentment, complete contentment, satisfaction, complete satisfaction, peace, complete peace. The love of God is his food at this stage and he drinks deep at the fountain of life. Sorrow and defeat do not overwhelm him and success does not find him in vain and exulting.

The western nations are only trying to become the master of the Universe. But their souls have not found peace and rest.

Thomas Carlyle, struck by this philosophy of life writes “and then also Islam-that we must submit to God; that our whole strength lies in resigned submission to Him, whatsoever he does to us, the thing he sends to us, even if death and worse than death, shall be good, shall be best; we resign ourselves to God.” The same author continues “If this be Islam, says Goethe, do we not all live in Islam?” Carlyle himself answers this question of Goethe and says “Yes, all of us that have any moral life, we all live so. This is yet the highest wisdom that heaven has revealed to our earth.”

Head of the Department of Philosophy, Government College for Women University of Mysore, Mandya-571401 (Karnatika).


Re-printed from “Islam and Modern age”, Hydrabad, March 1978.


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Yemen Presidential Elections, the Proof is in the Pudding

Posted on 08 February 2012 by Tea Server

A couple of weeks shy of the scheduled presidential elections, Vice-President Abdu Rabbo Mansour Hadi announced in an official ceremony that he would run for president, adding that he hoped Yemenis would entrust him with the responsibility of running the affairs of the state.
On Tuesday, Yemenis across the country woke up to find that a number of posters advocating their electoral participation had been hung throughout their towns and villages, reminding them of their democratic, constitutional and civic duties. But since VP Hadi is the only candidate running for president, and no matter how few people decide to show up to cast their vote the veteran politician will still be pronounced the winner, many Yemenis are wondering whether the whole thing is a farce and if they should indulge in such a travesty of the democratic system.
From Sana’a to Aden, the eastern shore of the Red Sea to the leafy hills of Hadramaut, Yemenis from all faiths and political denominations are asking the same question: “What does this have to do with us?”

Flash Back

At the beginning of it all, when Yemenis decided during the ousting of Egyptian President Husni Mubarak to rise against their own dictator, President Ali Abdullah Saleh, they wanted to bring about real democracy, turning their country into a civil state where justice, freedom and equality would be revered notions, not just ink on paper. But as Saleh held on to his presidential seat and as blood started flowing through the streets of Sana’a, the capital and Taiz, a flash point of the Revolution, foreign nations scrambled to save Yemen from the precipice, too aware of its strategic importance within the region.

From that moment on, revolutionaries were put aside, ignored by the politicians, as diplomats and high ranking statesmen worked at finding a solution to the conundrum that had become Yemen. In between its many overlapping conflicts, widespread poverty and the threat of terror groups looming in the shadows, Yemen is unlike any other land. Very much like President Saleh put it himself, ruling over Yemen equates to “dancing over the heads of snakes”. But for one who truly understands the essence of Yemen, there is an order to the apparent chaos.

The GCC proposal that enunciated the terms of the power-transfer and its mechanisms never actually took into account the will of the people, but rather it was tailored around Saleh’s will, ensuring him an honorable exit with the promise of immunity. In other words, the fate of Yemen’s presidency was sealed by a group of technocrats and politicians, while the good people of Yemen were completely put on the back burner for it was “better this way.”

Democracy

VP Hadi, who is a member of the ruling party, was chosen by both the General People’s Congress and the Opposition as the candidate of the coalition, ensuring that no other contender would enter the presidential race.
And if even Western diplomats have argued that the move was intended to preserve the country’s unity and avoid a bitter battle for power from the various political factions, Yemenis saw no sense in it. Revolutionaries actually contested the legitimacy of the power-transfer deal from the very second it was inked in Riyadh, the Saudi capital, warning that they would continue to fight until Yemen power players would acknowledge their demands.

And although there was no further violent confrontation between the armed forces and the revolutionaries, at least not in the magnitude manifested before the agreement, hundreds of thousands of Yemenis across the nation are still demanding to be heard, rejecting as a whole “Saleh tailored plan.”

“Are you seriously telling me that a one-man-election can be called democratic? Are you telling me that after a year of suffering, blood spilled and all around misery, that the best the West and its minions could come up with is Hadi? Are Yemenis so stupid that the West does not trust them to choose their own leader? Why couldn’t we have a normal presidential elections like in Egypt based on the principle of political pluralism? Is it so hard to understand that Yemen wants a real civil state… not a make believe one where the old regime is still present but with a new face?” a leader of the Independent Youth argued.

Another sore point, which Yemeni are finding hard to swallow, lies in the fact that the United Nations, through its multitude of agencies, is currently throwing away several millions of dollars to organize the elections. “Millions of us are going hungry for we have lost everything in our struggle for freedom and rather than pull all the country’s resources together to bring some relief to war-torn areas, the government prefers to spend the UN money on stupid posters and presidential campaign? It is insulting to the nation. We don’t need posters but we need bread. So kindly Hadi, cash out your checks and feed your country,” said an English teacher in “Change Square”, the epicenter of the revolutionary movement.
Yemen is said to have spent 8 million dollars on Hadi’s campaign, with all the funds provided by Japan, Germany, Denmark and the United Kingdom. Given that the majority of the population lives on under $2 per day, this money could have prevented 4 million of people from going hungry or could have provided 80,000 families with an average salary of $100 for a month. Many are warning that in spite of the coalition government’s claims that all will be fixed after February 21st with Saleh’s departure from power, one might want to have a look at who is leading Yemen’s military. With his sons, nephews and brother still very much in charge of the nation’s fire power, Saleh might not have yet said his last goodbye to Yemen. In which case, the GCC proposal will only allow the autocrat to regroup and plan his comeback.

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Sarkozy in Perspective

Posted on 08 February 2012 by Tea Server

S&P finally downgraded France’s credit rating several weeks ago along with some other EU Member States. Such decision by S&P could undeniably cost Sarkozy’s reelection in May 2012. Many see the downgrade of France’s credit rating as Sarkozy’s sole responsibility. But May 2012 is still very far away from a political standpoint. Since his election in 2007 Sarkozy has been a very polarizing political figure in France as proven by the large variety of nicknames given by the media such as President Bling-Bling, Sarko l’Américain, and so on. This blog will put into perspective Sarkozy’s first and maybe last mandate as French President by assessing his contribution to the construction/safeguard of the EU (in defense and security questions), advancing French foreign policy, and the buildup of the transatlantic relations.

Sarkozy, son of a Hungarian immigrant, rose to the highest political sphere quite quickly and unconventionally in French standard. He started his political life in the mid-1970s in the Municipal Council of Neuilly-sur-Seine, one of the richest suburbs of Paris, wherein a large segment of France’s political, economic, industrial and financial elites live. The fact that Mr. Sarkozy’s political life started surrounded by the French elite was considerable for his political career. The creation of an intellectual and support base traditionally takes place in the famous Grandes Ecoles, such as Ecole Nationale d’Administration (ENA), as it has been the case for previous French presidents and ministers, and certainly is the case of François Hollande, the Socialist Candidate. Sarkozy was able to compensate this lack with its Neuilly connections. The latest scandal connecting Sarkozy with the L’Oreal heiress, Liliane de Bettencourt, is one example of his powerful network. A paper produced by the conservative think tank American Enterprise Institute counts some interesting facts on the rise of Sarkozy and his understanding of politics.

Following his election in May 2007, Nicolas Sarkozy appeared to have changed radically the direction of France’s foreign policy, especially towards the US. Sarkozy’s decision to re-establish ‘cordial’ relations with the US, still under the presidency of Bush, was in direct rupture with his predecessor, Jacques Chirac. The latter opposed his American counterpart, President Bush, in 2003 on the hot topic of the invasion of Iraq. The 2003 transatlantic and European split was real and substantial. The European unity was only reinstituted with the approval of the 2003 European Security Strategy, which symbolizes the agreement between EU Member States of a common agenda and united security vision. As per Donald Rumsfeld, US Secretary of Defense at the time, Europe was then divided between Old and New Europe; France being one of the old members considering its opposition to the Iraq war. The tensions between the US and France remained high until the election of Sarkozy. Some talked at the time of ‘Sarko l’Américain,’ as he expressed at many occasion during and after the presidential race his admiration for the American model. However, Justin Vaïsse of the Brookings, argued that in fact the Americanism of Sarkozy is much more embedded into Hollywood and Elvis Presley rather than the admiration for the American political system.

The transatlantic relations between France and the US can be divided into three periods. First, from 2007 to 2008, the last part of the Bush administration, which I often refer as the ‘good Bush period,’ was favorable for a rapprochement between the two sides of the pond. Second, after the election of Obama, the honeymoon was extremely short. Very early in his presidency, Obama reoriented the attention of the US foreign policy from Europe to Asia. Such strategic move by Obama has affected the relations with his European counterparts. And the third period was since the G8 summit in Pittsburgh, following the collapse of the financial system in 2008, with closer relations on dealing at the international level with the financial crisis and with Iran. However, in general, the rupture with Chirac was over-emphasized, as Sarkozy did not change that much the direction of the French foreign policy. Sarkozy’s decision to fully reintegrate France within the military structures of the North Atlantic Treaty Organization (NATO) was a moderate signal of his Atlanticism considering that France was always an active and core member of the alliance. The debate in France about such move was certainly excessive.

France was also a key actor during the summer 2008 crisis in Georgia. Following the invasion of Georgia by Russia, Sarkozy played an important role in monitoring Russia-West relations and in limiting a major split between the former Cold War enemies. Sarkozy did play a central role, but made some costly decisions and compromises for not only Georgia, but also the field of international law and human right. At that time France held the EU Presidency and was the voice of the EU, undermining Javier Solana’s role. Russian-French relations have historically been good since the late 19th century and remain quite stable. The latest part of this love story was the sale by France of a French Mistral class amphibious assault ship, creating criticism on both sides of the Atlantic.

One of the highest points of his presidency will remain the gamble on the Libyan campaign. Following a disastrous beginning of the year 2011 with total miscalculations and evaluations of the importance and reality of the Arab spring in Tunisia and then Egypt, Sarkozy decided to be proactive in the support of the rebels in Libya fighting Colonel Qaddafi. The miscalculation by the prestigious French diplomatic corps and intelligence services will remain as a stain and most likely become a cas d’école of diplomatic failure for future generations. Sarkozy did play a crucial role in getting the UN Security Council to agree on the UNSC Resolution 1973 allowing the implementation of a no-fly zone over Libya. Sarkozy was then able to bring the Americans on board and get NATO involved in the war in Libya. The use of NATO was critical for the success of the mission as French and British armies, navies and air forces have been considerably affected by budget cuts. For example, as of today Britain does not have an aircraft carrier, which seems quite contradictory to its historical strategic culture and heritage as a maritime power. The Libyan mission was a success and will become a template for future military interventions: short, precise, highly technologized, multilateral, and quite cheap. However, Sarkozy’s decision to use NATO was a major setback for the EU, which was completely bypassed by London and Paris, as well as discredited. The best example of the CSDP weakness is the fact that EUFOR Libya was created, but never deployed. Thus, HR Ashton remained quiet and irrelevant throughout the different steps of the Libyan campaign.

What next for 2012? Sarkozy does have a busy schedule until the first round of the presidential election. The year starts quite well for France and ultimately Sarkozy considering the fact that India decided to buy for $20bn of France fighter jet, Rafale, at the expense of the EADS’ Eurofighter Typhoon. Such contract is a true illustration of Sarkozy’s understanding and mastery of politics. The Financial Times published an outstanding article on the dogfight taking place backstage in order to sale the fighter jet. In addition to his reelection campaign, several topics need to be addressed, or at least discussed: first, Iran. What should France do about it? Is it the time to empower the EEAS led-by Lady Ashton and use the similar approach of 2003 EU3+1 implemented during Solana’s mandate? Or is it the time to discuss military operation within NATO? What is certain is that Sarkozy will not get a UNSC Resolution as China and Russia will definitely oppose it. Second, the mission in Afghanistan. France has been progressively removing its troops from Afghanistan, but has actively contributed to the European Gendarmerie Force (EFG) in charge of training the Afghan National Police and Afghan National Army. With the announcement by the US to remove the troops by 2014, the Europeans will soon be following this trend. Will the EGF remain or should it come back home as well? Third, Syria. The violations of international law by the Syrian government are undeniable and some members of the Arab League monitoring team have even expressed their anger and opposition to the Assad regime. Avoiding and sidelining Syria could haunt Sarkozy in the future, the same way the Rwanda genocide has been haunting French political elites for over 15 years, but for different reasons. Sarkozy understands that the UNSC will not agree on a Resolution, but decision needs to be taken on the matter. Unfortunately until today China and Russia have favored sovereignty over humanity. Could it be done outside the laws with a NATO-led operation as it was done in 1999 in Kosovo? It would be ethically a right mission embodying the R2P concept, but wrong as it would violate international law. Fourth, Turkey. Franco-Turk relations have been at their lowest since the adoption by the French Assembly of the recent law criminalizing the denial of the Armenian genocide. Poor bilateral relations with Turkey will ultimately hurt and affect the overall EU and NATO relations. Turkey could block, as it has done in the past, Berlin Plus type NATO operations. Sarkozy must address the matter with Turkey and find new common ground. Fifth, the economic crisis has been painful for the Euro-Atlantic community. The Eurozone is still not safe and saved, as the financial and economic situations of Greece, Spain, Italy and Portugal remain volatile. Sarkozy with his German counterpart, Ms Merkel, have a lot of work in readjusting and agreeing on the rules of the game and reforming the Eurozone. Sixth, the British headache. Since the gamble of Prime Minister Cameron back in November, the relations between Britain and France have not been of the most pleasant. The Franco-Anglo relations are central for the construction of the common EU defense polict as it was the case in the 1998 Saint-Malo Treaty creating the ESDP, and in the 2010 Defense Treaty. Both actors need one another in order to maintain their active foreign policies and keep the construction of the CSDP going. 2012 will be interesting to see how France and Britain readjust their relations either with the reelection of Sarkozy; or with the election of Mr. Hollande.

Even though, I have not been a supporter of Mr. Sarkozy’s domestic and social policies as well as fundamentally disagree with his leadership and governing style, I have to admit that he has been an interesting international leader. His approach to foreign policy is quite in the continuity of French Gaullist heritage. However, the case of the French operation in Ivory Coast, last April, has been completely under-studied and under-covered by global media. Some have argued that the Libyan mission was a simple cover-up for the real mission and French interests, Ivory Coast. I would also criticize his lack of commitment to the construction and strengthening of the EEAS. It is true that Ms. Ashton has not been the best representative as well as has been unable to establish a common EU vision, however she was appointed by the 27 Heads of State and Government. Sarkozy was part of the appointing committee, and privileged at that time the securing of the DG Internal Market to Michel Barnier rather than getting a French HR. Sarkozy’s priorities were set: French’s influence over the common market, even though the Directors are theoretically not supposed to represent their national government; l’Europe de la defense after.

Until then there is one thing that I can’t wait to see: who will be representing France at the NATO summit in May in Chicago?

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Eid-e-Milad-Un-Nabi

Posted on 03 February 2012 by Tea Server



Allahuma salli ala Muhammadin wa – ala – Ale Muhammad

O God! Shower thy blessings on Muhammad and the descendents of Muhammad

Eid-e-Milad is here and its time to celebrate. It is time to remember the teachings of the Prophet and follow the mission the Prophet dedicated all his life to.


Eid-e-Milad is celebrated in the memory of Prophet Muhammed. The Holy Prophet was born on the twelfth day of Rabi-ul-Awwal in 570 C.E Saudi Arabia, Mecca. Rabi-ul-Awwal is the third month of the Muslim year. Eid-e-Milad is both, a time to rejoice and a time to mourn, since the Prophet passed away on the same day.

The tradition of celebrating the Holy Prophet’s birthday on a large scale began in Egypt by the Prophet’s descendants, through his daughter Fatima. It was celebrated mainly by religious scholars and religious establishments. They gathered to hear sermons, distributed sweets, alms and particularly honey, the Prophet’s favourite.


Maulid

Eid-e-Milad is also called Maulid, since it is Prophet Muhammed’s Eid and the song sung in praise of the Prophet’s birth is called a Maulud. From the Middle Ages, it was believed that, listening to the recitation of Maulud has not only worldly but heavenly rewards too.

Barah Wafat

This festival is also referred to as, ‘Barah Wafat’ which stands for the twelve days of sickness of the Prophet, before he passed away. The day is for both mourning and celebrating. The Sunni sect and the Shia sect have a different take on the ways of celebrating of this day.

Celebrations by Shia Muslims

Shia Muslims celebrate this day to remember that Prophet Muhammed chose Hazrat Ali as his successor at Gadhir-e-Khumm. This occasion symbolises the Habillah (the chain of imamat or the next leader). Eid-e-Milad and Eid-al-Gadhir are two names for marking the same day, for two different reasons.


Eid-e-Milad or Eid-e-Milad-un-Nabi – This name is used to mark the Prophet’s birth and death anniversary.

Eid-al-Gadhir – This name is used to mark the handing over of the spiritual rein to Hazrat Ali at Gadhir-e-Khumm. (The route between Syria and Yemen)

On this day, believers gather to recite special prayers for thanksgiving to Allah for his favours and sending Prophet Muhammed to the world, with his message to guide the people. People attend lectures and recitations on the Life and Instructions of the Holy Prophet. Poetry or Naats are recited after prayers and sweets are distributed amongst the poor.

Shia Muslims also mourn on this day as it is also the day when the Holy Prophet passed away.

Bohra Muslims, a part of the Shia sect, too celebrate the twelve days of Rabi-ul-Awwal with prayers and by listening to recitals. Prayers are conducted in mosques for all twelve days. Many Bohras perform Zyarat (a form of prayer that is performed as a meeting with the one you are praying to).


Celebrations by Sunni Muslims

Prayers are held throughout the month. On the twelfth day of the month Muslims remember the Holy Prophet and his teachings. Mourning on this day is not practiced at all because according the Sunni Muslims believe that mourning for the dead beyond three days hurts the departed soul.

In India, people carry out processions chanting praises of the Holy Prophet and Imam Hazrat Ali. These processions are decorated with fruits, flowers or even scenes depicting religious sites, episodes and figures. The sweet dish ‘Kheer’ (sweet porridge made of rice) is prepared as a tradition in Muslim homes.

Whereas in Saudi Arabia prayers are held, sweets are prepared and the Prophet is remembered through his words.

The ‘Urs’ or ‘Sandal’

This ceremony, performed in some parts of India, is nothing but a procession. The Prophet’s symbolic representation is placed in a glass casket and carried out as a procession.

The symbolic footprints of the Holy Prophet engraved in stone, a representation of the buraq and the horse, which are believed to have ascended to the heaven with the Prophet, are kept near the footprints and anointed with sandal paste. The glass casket is elaborately decorated. Marsiyas and elegies are sung while the procession is carrying on. This ceremony is the ‘Urs’ or ‘Sandal’

The religion of Islam celebrates three different Eids, Eid-ul-Fitr (Ramzan Eid), Eid-ul-Zuha (Bakri Eid) and Eid-e-Milad (Prophet Muhammed’s Birthday). All these stand for different occasions. Muharram is the Islamic New Year, it is not a time for merry-making and celebration but a time to remember the sacrifices of the holy ones.

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Milad-e Nabi – Milad-un Nabi – Maulid

Posted on 03 February 2012 by Tea Server



Prophet Muhammad’s Birthday

“And peace on him on the day he was born, and on the day he dies, and on the day he is raised to life” Holy Quran 19:15

Allahuma salli ala Muhammadin wa Aal-e Muhammad
O God! Shower thy blessings on Muhammad and the descendents of Muhammad

Milad-un Nabi or Maulid (Mawlid) is the birthday celebration of our beloved Prophet Muhammad (s.a.s.) and is celebrated by Muslims as Eid-e Milad. Prophet Muhammad was born Arabia in the city of Mecca on the 12th day of Rabi-ul-Awwal, which was Monday the 20th day of April, 571 A.C. This falls on Saturday May 25, 2002 and fell on June 4th last year (2001). This is also his death anniversary. The occasion is celebrated by remembering the favors bestowed on the ummah (community), the first is the revelation of the Holy Quran with its instructions, the second, the institution of an Everliving Guide who would advise the mu’mins (believers) according to the needs of the time. 

This is why Ismailis are called Ibn’ul Waqt (children of the time) as they are guided by the Imam of the time, Noor Mowlana Shah Karim Al Hussayni Hazar Imam (salwaat), His Highness the Aga Khan. He is the 49th Imam descended from the Holy Prophet’s daughter, Fatima and Hazrat Ali (a.s.). For Shia Muslims, this occasion is of even more import and full of symbolism as this was also his death anniversary and, therefore, it endorses the Hablillah (Rope of Imamat) wherein Prophet Muhammad had chosen Hazrat Ali as his successor at Gadhir-e Khumm.


 What I am trying to say is that, this more than a coincidence. Prophet Muhammad’s birthday coincided with his physical passing as was ordained by God. Hazrat Ali took over the spiritual reins from him and this chain has continued to the present. In every jomma (period of Imamat) the previous Imam appoints the following Imam and even though the previous Imam passes away physically, which could be a day of mourning, the ummah rejoices at the installation of the new Imam as the Covenant (promise of the Light of Allah) continues.

Regarding this, Mowlana Sultan Mahomed Shah (a.s.) said in one of his sermons:
We (the Imams) change the physical bodies in the world but our Noor (Divine Light) is eternal and comes from the very beginning. You should therefore take it as one Noor. The Noor (Light of Allah) is ever present, only the names are different. The Throne of the Imamat of Mowlana Murtaza Ali (a.s.) continues on and will remain till the Day of Judgment.” (source: Ilm, Vol. 3, No. 2 – November 1977 pg 22)

The Eid-e Milad and Eid-e Gadhir are two very important celebrations for Shia Muslims. On this day every year, believers gather to recite special prayers for thanksgiving to Allah for sending Prophet Muhammad as a mercy to all nations, and speeches and lectures are made about the seerat (life) and instructions of the Holy Prophet. Poetry in the form of naats are recited and after the prayers, sweets are distributed and perfume is sprinkled or applied on everyone. 

The ladies and children gather for the mehndi (henna) application and everyone wears beautiful clothes for the occasion. Children get money or gifts and in East Africa we used to go to a fete, Eid Mela (fun fair) organized on this occasion by community members and we could ride on the swing merry-go round on which as children we had great fun.
In countries with Muslim concentration, the celebrations go on for the first twelve days of the month called Barah Wafah (twelve days before passing) and there are conferences and mehfils (gatherings) everyday.
Our beloved Prophet offers humanity a perfect example in all facets of life. The Holy Quran declares: “Verily, you have in the messenger of Allah, a most beautiful model (Uswa al-Hassanah).” Laqad kana lakum fee rasooli Allahi oswatun hasanatun Quran 33:21

Prophet Muhammad lived among his people and taught them about the belief in one God, ethics in everyday life and the importance of education in leading an exemplary life. In this regard, some of his famous sayings are “Seek knowledge even unto China”, “acquire knowledge, for he who acquires it performs an act of piety; he who speaks of knowledge, praises God: he who seeks it, adores God.” He also declared: “The ink of the scholar is more precious than the blood of the martyr.”

Mowlana Sultan Mahomed Shah stressed this message of Prophet Muhammad and maintained that Islam by its very nature was dynamic and not rigid and spiritual faith should advance with along with material progress. In his Message to the World of Islam, he said:

“Formalism and verbal interpretation of the teachings of the Prophet are in absolute contradiction with his whole life history. We must accept his Divine Message as the channel of our union with the ‘Absolute’ and the ‘Infinite’ and once our spiritual faith is firmly established, fearlessly go forward by self sacrifice, by courage and by application to raise the scientific, the economic, the political and the social position of Muslims to a place of equality with Christian Europe and America.

“Our social customs, our daily work, our constant efforts, must be tuned up, must be brought into line with the highest form of possible civilization. At its greatest period Islam was at the head of science, was at the head of knowledge, was in the advance line of political, philosophical and literary thought.”

Addressing the Seerat Conference, our beloved Mowlana Hazar Imam advised the Muslim World to make the Prophet’s life the beacon light for achieving a truly modern and dynamic Islamic society. He said:

“The Holy Prophet’s life gives us every fundamental guideline that we require to resolve the problem as successfully as our human minds and intellects can visualize. His example of integrity, loyalty, honesty, generosity, both of means and of time his solicitude for the poor, the weak and the sick, his steadfastness in friendship, his humility in success, his magnanimity in victory, his simplicity, his wisdom in conceiving new solutions for problems which could not be solved by traditional methods, without affecting the fundamental concepts of Islam, surely, all these are foundations which correctly understood and sincerely interpreted, must enable us to conceive what should be a truly modern and dynamic Islamic society in the years ahead.”

His life and achievements are so wonderful and expansive that I cannot cover them in this short article and for this reason, I urge you to peruse the links at the bottom of this page for more material.
The following excerpts have been provided by my good friend, Courtney Kirshner, who encouraged me to get this article up even though I missed the birthday deadline this year. They are taken from Annemarie Schimmel’s Mystical Dimensions of Islam:
“As early as the late eleventh century, and generally from the twelfth century on, the veneration of the Prophet assumed a visible form in the celebration of the maulid, his birthday, on 12 Rabi’ ul-awwal, the third month of the Muslim lunar year. 

This day is still celebrated in the Muslim world. The number of poems written for this festive occasion in all Islamic languages is beyond reckoning. From the easter end of the Muslim world to the west the maulid is a wonderful occasion for the pious to show their warm love of the Prophet in songs, poems, and prayers.” Page 216
The next material is from Schimmel’s book “And Muhammad is His Messenger” it has a whole chapter devoted to this topic!

“It seems that the tendency to celebrate the memory of Muhammad’s birthday on a larger and more festive scale emerged first in Egypt during the Fatimid Era (969-1171). This is logical, for the Fatimids claim to be the Prophet’s decendants through his daughter Fatima. The Egyptian historian Maqrizi (d.1442) basing his account on Fatimid sources. It was apparently an occasion in which mainly scholars and the religious establishment participated.

 They listened to sermons, and sweets, particularly honey, the Prophet’s favorite, were distributed; the poor received alms.” page 145

The earliest Arabic sources, basing their claims on Koranic epithets like sirajun munir, a ‘shining lamp,’ tell that a light radiated from Amina’s womb with the arrival of the newborn Proghet. Hassan ibn Thabit [poet, contemporary of Muhammad who joined him in Medina and eulogized important events in the Muslim community] sings in his dirge for Muhammad that his mother Amina of blessed memory had born him in a happy hour in which there went forth “a light which illuminated the world”
It is not surprising that this spiritual light was soon given material reality in the accounts of the Prophet’s birth, as can be seen first in Ibn Sa’d's historical work in the ninth century. Yunus Emre [turkish sunni poet d.1321] sings like numerous poets in his succession in Turkey, Iran, and India:

“The world was all submersed in light
In the night of Muhammad’s birth.” page 149-150
“The first comprehensive work about the Prophet’s birth, as far as one knows, was composed by the Andalusian author Ibn Dihya, who had participated in the festive maulid in Arbela in 1207. Written in prose with a concluding poetical economium , his work has the characteristic title Kitab at-tanwir fi maulid as-siraj al-munir (The Book of Illumination about the Birth of the Luminous Lamp), in which the light-mysticism associated with Muhammad is evident. 

Two Hanabilites, Ibn al-Jauzi and, a century and half later, Ibn Kathir, devoted treatises to the maulid. Poetical works about this important event were also composed relatively early.” page 152

“Ibn al-Jauzi, without doubt a serious, critical theologian of Hanbalite persuasion and not a mystical poet – wrote in his maulid book, which is the first of this kind:
When Muhammad was born, angels proclaimed with high and low voices. Gabriel came with the good tidings, and the Throne trembled. The houris came out of their castles, and fragrance spread. 

Ridwan [the keeper of the gates of Paradise] was addressed: “Adorn the highest Paradise, remove the curtain from the Palace, send a flock of birds from the birds of Eden to Amina’s dwelling place that they may drip a pearl each form their beaks,” And when Muhammad was born, Amina saw a light, which illuminated the palaces of Bostra. The angels surrounded her and spread out their wings. The rows of angels, singing praise, descended and filled hill and dale.” page 150
“It is also important to remember that Muhammad was born free from all bodily impurities.” page 152

“The conviction that a maulud [song of the Prophet's birth] has a blessing power is not peculiar to Turkish Muslims. Its baraka is acknowledged everywhere in the Muslim world…From the Middle Ages onward it was believed that the recitation of the maulud would grant the listeners not only worldly but also heavenly reward.” 

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Tunisia leads the way, for the moment…

Posted on 03 February 2012 by Tea Server

Anniversaries are dangerous days and dangerous moments. There is often a lot of celebrating, a flash of attention and then the sun goes down and life goes on as before. We properly celebrate an accomplishment from the past without real thought or determination on how to preserve and build on the celebrated triumph.

So now we are in the run of anniversaries of the Arab Spring, where elections have been held in Tunisia and Egypt, disarray and uncertainty pervades Libya and the bloody battle continues in Syria. In places like Saudi Arabia, Kuwait, Bahrain and Yemen there are different murmurs of dissent and muddle of just what direction the movements and the reforms will go forth.

Are the elections of Tunisia, Morocco and Egypt the teaching moments that shine on this first anniversary? Or is the true result that woman with the blue bra, being beaten in Cairo coupled with a ramp up on as sexual assaults on journalists? Is the complete confusion and uncertainty of Yemen the harbinger, or the frustrating stagnation of political movement in Lebanon? Or is another wave of self-immolations in Tunisia the true elements of the story?

Perhaps it is perfect symbolism that again people are lighting themselves on fire in Tunisia. That says the circle has now been completed. Back to the beginning, the first tipping points that Tunisia — whose previous impact in the modern Arab world was designed by its dictator to be quiet at best — found itself launching a political dynamic unlike any in the area’s history, since perhaps the first great wave of Islam swept over the region.

Yet there is a difference.

In Tunisia, we saw a rapid fruition of the power to speak and demonstrate – for the moment.

In late October, nearly 90 percent of Tunisians cast their votes in historic democratic elections. The Islamist Ennahdha party received 42 percent of the vote, displayed the discipline of a political party with sophisticated machinery while demonstrating sensitivity to the concerns of the public, as half of its elected officials were women. That was counter to is perceived image of being an anti-women party by virtue of its religious affiliation.

Going further it formed a coalition with the leftist-leaning and nationalist-liberal parties. The three blocs divied up the top three positions in government. The biggest losers of the elections were the secularist, anti-religion parties as well as the remnants of the Ben Ali regime – seemingly a public shout out in favor of an alliance between parties that preserved the Arab and Muslim identity of society, and respected the principles of democratic governance, political pluralism and civil and human rights.

Now Tunisia grabbles with the impact of free speech, inexperience in running a nation and other challenges that are faced by an infant representative government. The likely scenario next for the Tunisian revolution is that a new constitution will be written and offered as a referendum in the fall, followed by new parliamentary elections at the end of the year. If the current government is able to reduce the economic hardships on the poor and the middle class, reform the security agencies and the judiciary as promised, then they may repeat its victory – and show that the nation that went first continues to lead.

That all looks good.

One year out it is worth recalling the longtime saying that revolutionaries are not the ones who reap the fruits of the revolution. After the revolutionaries comes the time of the opportunists and the time of failed hopes.

Egypt shows just that. Those who viewed the events from afar, and thus did not drink in the elixir of street joy after the rapid revolutionary results, suspected it would be a long, difficult and puzzling challenge to wrest control from the military and other longtime power brokers. Those chess players may not be seen but they know how to move the pieces.

The past year in Egypt has been marked by brutal suppression of peaceful protests by army officials. Instead of protecting Egyptians, the Supreme Council on Armed Forces used extremely violent tactics such as tear gas, rubber bullets and live ammunition to disperse protesters. They are responsible for the deaths of at least 41 civilians over the past year.

The SCAF also renewed emergency law, a 30-year-old mainstay of the Mubarak regime that allows for abuse and detention of any citizen who is critical of the government. There are prison terms witing under the law for any person whose speech it deems to be ‘insulting’ or ‘defaming’. According to Human Rights Watch, SCAF has tried more than 12,000 civilians under military tribunals since January 2011, including children under the age of 15. Emergency law hinders all types of freedoms of expression in Egypt, and suppresses the freedom of all citizens to voice their opinion without fear of prosecution.

The power to speak has many repercussion. While each nation is different, the seeds of humanness are the same. Preventing them always lends itself to cruel creativity.

These are teaching moments in the countries of the Arab restiveness. Spring turned to summer and fall and winter, a full year of seasons. Unleashed, untethered, unscripted at the beginning, it is no surprise it has propelled those to success: those who has the organization, the plan, and the ability to drive that plan.

As some nations now wiser than they were a year ago? On the surface, it seems not in a region where freefall and fluid change now seems to be the script for the near future. Even in Tunisia, journalists are facing increasing assaults, Human Rights Watch reports, noting that the trial of a television director on morality charges for airing a controversial animated film is a disturbing turn for the infant democracy.

Free speech was the cry a year ago, but perhaps today only free to a certain degree. The cries are in the shattering of dreams. In the Arab world, it may be the second anniversary that tells a much more true story.

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The Egyptian Football Tragedy

Posted on 02 February 2012 by Tea Server

Riot police at Port Said stadium (Mahmud Hams/AFP/Getty Images)

At a time when all of the continent’s and indeed the world’s sporting attentions should be focused on the African Cup of Nations being played in Equatorial Guinea and Gabon instead they have to look away toward Egypt where unimaginable tragedy has struck. Scores have died and hundreds have been injured in a clash between rival fans at a match in Port Said. Even as al-Masri beat Cairo’s al-Ahly 3-1 fans went on the rampage. But this was not mere football violence. It is increasingly clear that members of the police and military not only were unable to stop the violence, but many may have been complicit in it. Egypt has declared three days of national mourning.

Tensions between fans coupled with inadequate and indifferent security make for a volatile mix. Add to that the already unstable situation in Egypt and the implications of the events in Port Said ring all the louder.

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Iran Diplomacy

Posted on 02 February 2012 by Tea Server

What are the prospects for a diplomatic settlement to the simmering dispute with Iran over its nuclear program, now threatening to boil over?
On the positive side of the ledger, as Peter Crail spelled out in an Arms Control Association issue brief on Jan. 25, is that the P5 + 1 group (China, France, Germany, Russia, the UK and the US) is not insisting the Iran permanently forgo uranium enrichment–only that it agree to tighter safeguards that would guarantee its nuclear activities are purely peaceful.That position represents a welcome improvement on the Bush Administration’s pre-2006 position, which was the Iran had to give up enrichment for good.

Crail does a nice job of laying out ideas about how Iran might be persuaded to limit dubious activities in the near term, including a Russian “step by step” proposal, the elements of the proposed 2009 fuel swap agreement, and the 2006 and 2008 P5 + 1 proposals. At the same time, he says with some emphasis that “it will also be necessary to have some idea of what the end-goal of such engagement [with Iran] might be.”

Another somewhat positive element is Iran’s declared willingness to enter into talks about stopping 20 percent enrichment, though it still declines to discuss an agreed-upon mechanism that would allow it to resume enrichment following a suspension. Serious concerns linger about whether it is still just trying to “run out  the clock”–obtain relief from international pressure in the near term, leaving it free to build nuclear weapons when it is ready in the longer term.

Then too there is intelligence chief James Clapper’s recent congressional testimony, in which he declared that while Iran is continuing to pursue a nuclear weapons capability, there’s no evidence it has taken a final decision to actually build nuclear weapons as yet. That finding, as fellow blogger Jodi Lieberman pointed out this week, is sharply at variance with Israel’s assessment.

On the negative side of the ledge is Israel’s alleged readiness to take military action soon, having found that all conditions for such action are met, as reported in a lengthy New York Times magazine article by  Ronen Bergman on Sunday. What is curious about the article, let it be said, is that though Ronen claims conditions for action exist, he ends his article with a rather impressive list–albeit by no means an exhaustive one– of very bad things that might result from a raid.

What seems singularly disturbing about the Ronen article is that it appears to have been planted, Israeli defense minister Ehud Barak having summoned Ronen for lengthy conversations that led to the article. Might the Israeli government be trying to push the U.S. government into taking action itself, or at least acquiescing in an Israeli strike, calculating that a pre-election Obama will be easier to influence than a re-elected Obama?

One can only hope that the Obama Administration is impressing on Israel just how badly a raid could go wrong. Many influential Israeli defense and intelligence officials concede that military action at best will slow Iran’s nuclear program, not end it for good. Retaliation by Hamas and Hezbollah is almost taken for granted. But what if Iran struck back at Iraq, which Israeli fighter-bombers would have to fly over to reach Iran and return? What if Saudi Arabia, more heavily armed with sophisticated weaponry than ever before, got involved? Or Egypt, where the military is vying with the Muslim Brotherhood for control of the country? Or the beleaguered Syrian government?

All such considerations argue for continuing diplomatic efforts at reaching both interim agreements and a final comprehensive settlement, in which many highly loaded issues will likely come into play: not just lifting of sanctions but diplomatic recognition of Iran; diplomatic recognition of Israel and acknowledgment of its right to exist; understandings about contending influences in Iraq and Lebanon; Israel’s nuclear status and prospects for a Middle East nuclear free zone.

Admittedly, it would take diplomacy of the very highest order to somehow bundle a settlement of Iran’s nuclear status with resolution of just some of those other major issues. But that kind of diplomacy is what the occasion calls for.

Iran has already incurred very high costs in its pursuit of a nuclear weapons capability, and that capability has become a major point of national pride. No Iranian government will not give up that ambition without being able to boast of having obtained substantial tangible benefits in return.

 

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America – A Constitutional Midwife for the Arab World!

Posted on 02 February 2012 by Tea Server

A recent article by Nathan Brown in the FP (Americans, put away your quills), argues very eloquently against the advocacy and promotion of ‘American constitutional ideas’ (and ideals) in Arab countries currently in transition due to the Arab Spring.  Although the history of U.S. constitutional transplantation is mixed at best (failed in Latin America in the eighteen hundreds, was somewhat more successful in Germany-Japan-Italy after WWII, remains to be seen what happens in Iraq), I respectfully disagree with Mr. Brown’s assertion that “much of our advice will be bad and most will be irrelevant.”

The Middle East – North Africa (MENA) region represents that last remaining undemocratic region of the world.  No other region has the highest concentration of authoritarian regimes and absolute monarchies.  Although the U.S. has a lot of baggage on its side, especially when it comes to its foreign policy during the past 60 years, the one thing that America can still brag about is its system of governance.  The one thing that the U.S. can still educate the rest of the world is governance!  [Do as I say, not as I do!]

Mr. Brown is right in pointing out that the U.S. constitutional experience is very idiosyncratic.  On the other hand, I would venture to say that the U.S. system of governance is what has contributed immensely to the longevity of the republic and the overall success of the American economy.

For comparison, consider Greece (my home-country, with a population of similar temperament but only slightly better luck then the Arab people) and its current sovereign debt crisis.  The true reason of Greece’s economic misfortunes (the high government spending and low tax collection) is DUE TO (what I like to call) the dictatorship of the Prime-minister.  For the majority of the past 30 years, the office of the Prime-minister exercised complete control over the Greek government – no checks and balances, no divided government between different parties, just a Westminster model tailored to the ‘idiosyncratic needs’ of the Greek society where the prevailing political philosophy/ideology demands a strong executive branch with enhanced legislative powers in order to ‘swiftly pass vital reforms.’  Greece’s system of governance, in itself a foreign transplant that has now become part of the Greek political identity, is primarily responsible for the current state of overall disrepair.

The right form of governance for the right society has never been easy to identify.  A lot of times, societies have adopted forms of governance that were imposed to them by past colonial masters or short sighted revolutionary uprisings.  The MENA region, with its long set of constitutional traditions, is no different.

The prevailing parliamentary system of governance currently in effect in most North African countries, which Mr. Brown argues should be respected because of its long routes in the various societies and the familiarity of local actors (politicians, academics, judges) with it, is also a transplant of European origin.  Parliamentary democracy where the executive and the legislature come from the same body (united against ‘the crown’) is not indigenous to Egypt or Tunisia, let alone Jordan or Morocco (not to mention Libya!).

Instead of tweaking around the edges of the current political/constitutional systems (as Mr. Brown suggests), the people of the region might be better served if their opted for a whole new system of governance!

It is time to end the experiment with the Westminster model: of government being derived, depended and tethered of the legislative branch.  American federalism is hard to implement because it demands too much from both the people and politicians – constant participation on the part of the people (at multiple levels of government) and mature restrain on the part of politicians.  However, the world has changed since Latin American countries tried to implement U.S.-style federalism, and I believe young people are now better prepared to adopt a system of governance that demands much but can deliver even more!

Constitutional Suggestions for the ‘Arab Spring’

When federalism at the national level is applied properly it leads to multiple centres of power (and thus multiple leaders), not just one strongman (a president or a prime-minister with all the power).  What could be more appropriate for the people of North Africa and the Middle East, which have suffered so much at the hands of a few dictators, than to adopt a political system that does not deify one person or one family?  The U.S. federal system of governance provides an excellent starting point for any discussion about constitutional reform in the region.

The most fundamental tenet of the U.S. federal system of governance is the complete institutional separation of powers at the national level, while at the same time every decision at the national level requires the consent of all the branches of government.  Therefore, Legislative (Congress), Executive (President) and Judiciary (Supreme Court) branches are completely separate, but laws passed by the legislature need the approval of the President), and are subject to review by the Courts.

Second, the legislative process is performed by a bi-cameral legislature, where one chamber represents the people (House of Representatives) while the other (Senate) represents the sub-national units (States), and both chambers are equal in power and responsibility.  Furthermore, by staggering the terms of legislators (2 years for House members, 6 years for Senate members) and staggering the election of Senators (one third up for re-election every two years), the legislature is being renewed every two years while being insulated from dramatic swings in popular opinion.

Third, Cabinet and sub-Cabinet officials, Ambassadors, and Judges have to be considered and approved by the legislature.  This oversight role of Congress continues after Cabinet members are appointed, when they are required by law to appear in front of select legislative committees and report on their departments activities, answer questions, and make available to legislators any and all information’s that legislators deem relevant.

Finally, the independence of the judiciary branch is guaranteed through life-time appointments.  Although judges are selected by the President and approved by the legislature, they are appointed for life, and their removal is exceptional and very hard to achieve.  Furthermore, judges have the power to review the constitutionality of laws, and through the years have many times struck down laws which were not consistent with the letter or the spirit of the Constitution.

Add to these fundamental elements of the U.S. system, term limits for politician, clear provisions for amending the constitution and removing the President, an independent Electoral Commission, and an independent and competent Office for the protection of Human Rights, and you have a recipe for political stability and economic success.

The Right Form of Governance

The history of modern economic development is full of successes and failures.  The failures appear to be more than the successes; from the many African nations that have never truly improved their condition since independence 60 years ago, to the Middle East, rich with oil but stagnant economically and democratically.  Now, the nations of the Arab world are going through some major changes to their regimes and future systems of governance.  Identifying the right form of governance for the right society has never been easy, but federalism could be the most appropriate of all possible choices for the nations of the ‘Arab Spring’!

During the 19th century, the exportation of U.S.-style federalism was deemed detrimental to the political development of Latin America nations.  I believe the times have change, and U.S.-style federalism could serve as a future system of governance for the ‘Arab Spring’ nations.  Furthermore, by advocating for constitutional reforms that promote federalism and good governance, and by rewording those nations that truly adopt such changes, the U.S. can restore its role in the world stage as a champion of democratic principles.

We owe it to the world, whether they need our advice or not!

 

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More than 70 die in Egyptian soccer pitch invasion [Reuters]

Posted on 02 February 2012 by Tea Server

(Reuters) – Seventy-three people were killed and at least 1,000 injured on Wednesday after a soccer pitch invasion in the Egyptian city of Port Said, in what a deputy minister called the biggest disaster in the nation’s soccer history. Violence at football matches across north Africa has increased significantly since political unrest began sweeping the [...]

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Where Bibi and Golda Meet

Posted on 01 February 2012 by Tea Server

This week I met with an Israeli military official, who spoke on the condition of anonymity, about Israeli Prime Minister Bibi Netanyahu’s leadership.  While he lauded his economic acumen and abilities as a politician, the official continually said that Bibi is insincere about peace with the Palestinians and unable to make the tough and unpopular decisions. “He says he wants peace and is willing to do what is necessary, but he doesn’t follow up.  His father believed in greater Israel and so does he.  Regardless of whether they are ready for a state, the Palestinians can’t be occupied forever.  Look at the Arab Spring.”  The official also commented that Bibi deflects the issue by hiding behind rhetoric of Israel’s strength, security dilemma with Iran, and his ability to standup to the Obama administration.

By comparison, this sounds very similar to what was transpiring with Golda Meir and her policy towards the Arab states in the lead up to the 1973 Yom Kippur War.  Golda felt very empowered and believed that her Arab counterparts wouldn’t dare strike against Israel given the outcome of the 1967 War.  She made comments about wanting to make peace but found reasons to evade it.   Like Bibi, she used Israeli security and strength as an excuse to not engage her enemies.  Like Bibi, she downplayed American pressures to make peace.  So what happened in the end?  She ignored the signs of an impending war and over 2,000 Israeli’s lost their lives.

For the sake of Israel, Bibi (left) needs to have more foresight than the late Golda Meir (right). If not, than Israeli society should vote him out of office in the next election.

It is also worth noting that like Bibi, Meir continually turned a blind eye and found meandering excuses for settlement construction, legal and illegal.

To return to the topic at hand, some believe peace with Egypt would not have been possible without the Yom Kippur War.  However, that suggests that it took a war to get Israeli leadership out of the clouds.  Had Golda and her advisors been more balanced and flexible, they may have accomplished the peace accord without the bloodshed.

There is of course no one definitive answer on how to make peace with the Palestinians; and not everything is within Israel’s, or Bibi’s, control (Hamas).  That does not change the fact, though, that he has proven unwilling to make the tough decisions needed to make progress with the Palestinians.  Bibi, and Israeli society, should reflect on the 1973 Yom Kippur War and take heed in the words of Spanish born poet and philosopher George Santayana, “those who do not learn from history are doomed to repeat it.”

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