Los palestinos denuncian que los presos sufren duras condiciones mientras los israelíes dicen que “hacen lo que quieren y suben fotos en Facebook”.

1. Bangladesh To Be Islamic Nation Soon? Attorney General’s Plea Wants ‘Secular’ Word Out Of Constitution  News18
2. 90% of Bangladesh Muslim, remove 'secular' from Constitution: Top law officer  India Today
3. Bangladesh Attorney General calls for major constitutional changes, wants 'secularism' removed  The Economic Times
4. Bangladesh top official calls for removing ‘secular’ from Constitution, citing 90% Muslim population  Hindustan Times
5. Attorney General: Bangabandhu undisputed leader of the nation  Dhaka Tribune

Fr. Panayiotis Papageorgiou rejoins Fr. Barnabas for tonight's topic. What is the history and theology of Islam, and how does the Orthodox Christian faith compare?

In her book, Meccan Trade and the Rise of Islam, Dr. Crone demonstrates that Islam did not originate in Mecca. Mecca is located in the Hejaz region of what is today Saudi Arabia. It is portrayed by traditional belief as a wealthy trading center, full of merchants trading goods by caravan from Yemen in the south and Syria and the Byzantium empire in the north. Crone shows that Mecca was in fact way off the incense route from Yemen to Syria, which bypassed where Mecca is today by over 100 miles. Further, there is no mention whatever of Mecca in contemporary non-Moslem sources: ... While there may well have been a historical individual named Ubu'l Kassim who was later entitled Mohammed ("The Praised One"), who raised followers and participated in the initiation of the Arab Conquest, he likely came from northeast Arabia in what is now southern Jordan. The deity that Ubu'l Kassim chose to follow was Allah, a contraction of al-Lah, the ancient Arab God of the Moon [note: which is why the symbol of Islam to this day is the crescent moon]. Ubu'l Kassim died, however, some years before the Arab Conquest was fully underway (the traditional date is 632). Al-Rawandi summarizes what then happened:

Walter Martin, the Maze of Mormonism

Rick Warren Clarifies His Position Re: Islam -- Pastor Rick Warren said he does not believe Muslims and Christians worship the same God. "We worship Jesus as God. Muslims don't," he wrote. "Our God is Jesus, not Allah." Source: www.ocregister.com/articles/muslims-343997-warren-christians.html -- {Note: This is a highly deceptive remark by Rick Warren in insinuating that there is more than one God and that Christians simply worship one God that we happen to call Jesus while Muslims simply worship their God that they happen to call Allah. In all it is a very misleading series of events and statements coming from the very deceptive and misleading Pastor Rick Warren. A simpler, better and more accurate comment is "God is Jesus, not Allah" while Rick Warren's convoluted and contrived rebuttal of "Our God is Jesus, not Allah" is simply disinformation that is designed from the start to be misleading in a dangerously deceptive way that is extremely harmful to the truth of Christianity.}

Fr. Josiah Trenham speaks about Islam at a parish retreat earlier this month at Holy Ascension Orthodox Church in Mt. Pleasant, South Carolina. This is Part 2 of his talk.

Fr. Josiah Trenham speaks about Islam at a parish retreat earlier this month at Holy Ascension Orthodox Church in Mt. Pleasant, South Carolina. This is Part 1 of his talk.

Fr. Josiah Trenham speaks about Islam at a clergy retreat for the Carolina Deanery of the Orthodox Church in America.

Steve and Kevin interview syndicated columnist Rod Dreher about today's Islamic faith. Buckle up!

Every so often one encounters something that breaks the head as well as the heart. By that I refer to things that not only wring the heart with grief, but also confound the head because they are so perversely stupid. One such thing is the recent conversion of a Tasmanian Orthodox priest by the name of David Gould who had been Orthodox for 45 years and who then converted to Islam two years after becoming a priest. He now goes by the name of Abdul Rahman.

In order to understand our Muslim neighbors and make sense of the world today, says Fr. Lawrence Farley, we need to distinguish between Mohammed's practice, the history of Islamic expansion, the practice of Muslims throughout the Islamic empire, liberal Muslims today, and Islamists.

In this two-part interview Kevin's guest is "George," who became a Sunni Muslim at age 14 and studied to become an Imam at a madrasa, studying Quran, Arabic language, Islamic theology, hadith, and jurisprudence. He left Islam and became an Orthodox Christian 20 years later. Among other things, Kevin and his guest discuss Islamic theology, common misunderstandings of Christianity by Muslims, differences between "orthodox" Islam and the Nation of Islam, the true understanding and practice in Islam of slavery and jihad, and the extraordinary journey that led "George" to Orthodox Christianity.

In this two-part interview Kevin's guest is "George," who became a Sunni Muslim at age 14 and studied to become an Imam at a madrasa, studying Quran, Arabic language, Islamic theology, hadith, and jurisprudence. He left Islam and became an Orthodox Christian 20 years later. Among other things, Kevin and his guest discuss Islamic theology, common misunderstandings of Christianity by Muslims, differences between "orthodox" Islam and the Nation of Islam, the true understanding and practice in Islam of slavery and jihad, and the extraordinary journey that led "George" to Orthodox Christianity.

Total revenue generated from spectrum auction process stands at over $30 million

IAF capitalises on anger over Israel and new laws, securing historic gains in a changing political landscape

A religion that grants women more freedom and rights than most has been wrongly used to colonise them for far too long

A representational image showing a Richter scale reading. — AFP/File

Supporters Imran Khan sit on scaffoldings in Rawalpindi, on November 26, 2022. — ReutersProtests to be staged across Pakistan and globally, says lawyer.This is final call for anti-govt protest, lawyer quotes Imran.Imran's sister says stage set for 10-year-long martial law.

Obsession Of Islam vs Belief In Jesus compares Christianity and Islam in a frank mannar, to protect people from being misled. The article highlights the striking differences in peacefulness, making disciples and the definition-description of God.

Awarded to a charity with the best marketing campaign. Examples might include the successful marketing of an organisation's products, services or membership programmes

Christian leaders in Pakistan have condemned Islamic preacher Zakir Naik’s objectionable remarks about Christianity during his various public sermons in Pakistan when touring the country on a month-long state-sponsored visit in October.

Jon Jones, US champion of the Ultimate Fighting Championship (UFC) responded to Russian mixed martial arts (MMA) fighter Islam Makhachev, who criticised promotion's ratings. "Heavy is the head that wears the crown. Criticism comes with territory. I want to encourage the young fighters to beat some of my records instead of using their lips. Now thats gangsta,” Jones wrote in a message posted on social media. Jones is the current UFC heavyweight champion. He tops the ranking of the promotion's best fighters regardless of weight categories (P4P). During his career, the fighter won 27 victories and suffered one loss. Another fight with his participation was declared invalid.

Dr. Ray Islam serves as an adjunct professor at George Mason University

[Shabelle] Riyadh, Saudi Arabia -- In a compelling speech at the Extraordinary Summit of the Arab States and the Organization of Islamic Cooperation, President Hassan Sheikh Mohamud of Somalia underscored the dire necessity of establishing a Palestinian state as crucial for enduring peace in the Middle East.

Location: Main Library- TJ114.A65 2015

Library - Art Library, Location - LIB, Call number - Video record 43520 DVD

Location: Main Library- Shelved Alphabetically

762: The Islamic Caliphate Moves to Baghdad

Egypt: Islamists hit Christian churches

Group aims to provide help for Muslims throughout Europe.

Australia’s largest Islamic School has been saved for another term after Federal Government officials agreed to hand over more than $5 million in an 11th hour funding move.

It is an embarrassing critique for Hamas, which has used religious arguments to justify its actions.

Islamic radicalisation in Central Asia 18 September 2024 — 10:00AM TO 11:30AM Anonymous (not verified) 20 August 2024 Chatham House and Online

Experts analyse rising foreign recruitment, current counter-radicalisation efforts and challenge past Chatham House predictions made of the Central Asia region.

In 2014, Chatham House released a report titled The Myth of Post-Soviet Muslim Radicalisation in the Central Asian Republics. At that time, a significant, Western-funded counter-radicalisation industry was addressing what was believed to be a major issue of Islamic violent extremism in the region.

Over the past decade, two key developments have occurred. First, Western interest in the region has declined in favour of traditional geopolitical concerns. Second, while violent extremism incidents within Central Asia remain rare, there has been a notable recruitment of Central Asians by foreign groups, with several attacks carried out by Central Asians overseas.

In this event, the original report’s authors, John Heathershaw and David Montgomery, will discuss whether the report’s arguments are still valid and how we might answer these questions today.

This raises several questions:

• What did the report accurately predict, and where did it fall short?
• How can we explain the lack of violent extremist organisations (VEOs) within Central Asia but the presence of Central Asians in VEOs abroad?
• Could repression by Central Asian states both domestically and transnationally have contributed to this issue?
• What, if anything, can the counter-radicalisation industry do today to address this problem more effectively?

Please note that in-person places are limited. Please wait for confirmation before participating. 

Review: Islam's role in shaping Europe The World Today rsoppelsa.drupal 1 February 2022

Maryyum Mehmood on a work that recasts the role of Muslim minorities

Muslims and the Making of Modern Europe
Emily Greble, Oxford University Press, £26.99

When discussing the historical role of Muslims in Europe, most authors focus on Muslims in the western part of the continent, many of whom arrived as immigrant settlers from Muslim-majority nations. As a result, Muslims are easily identifiable as a foreign ‘other’. 

Emily Greble takes a different trajectory. In Muslims and the Making of Modern Europe, Greble centres her analysis on south-eastern European Muslims who are native to the region and, despite this fact, have still been subject to continuous stigmatization. 

In light of the present-day political tensions and targeted attacks on Muslims in Bosnia, which has seen inter-ethnic and religious hostility at its worst in 30 years, Greble’s nuanced retelling of the region’s social and political landscape has renewed urgency. Her work serves as a refreshing intervention to the literature on various fronts. It subverts stereotypical assumptions promulgated by the ‘Eastern Question’, whereby Muslims are portrayed as a simple ethnic minority living under colonial rule. Instead, Greble shows how they are a marginalized indigenous group that is by no means a monolithic, homogeneous entity. 

By uncovering the history of the region through the lens of Muslims, Greble highlights their capabilities as agents of change. Muslims were not just passive subjects but active citizens whose engagement was vital in the framing of social norms, political, ethical and legislative structures. 

Greble’s neatly crafted thesis serves as a counterpunch to a decades-long clash-of-civilizations discourse, which pits Muslims of the region as Ottoman outsiders to be scapegoated as and when deemed necessary. 

The author offers a proposition that while secularism was the overarching aim of the new European state-project, the role of religion, especially marginalized or ‘othered’ religious communities cannot be overlooked or relegated to a simple ‘minority’ issue. 

This argument is laid out in three historical parts, beginning with the post-Ottoman transition of power (1878-1921), to the Yugoslav nation-building project (1918-1941) and finally to the political overhaul in a post-Second World War Europe (1941-1949).

Most historical analyses of the region focus on state actions towards Muslim minorities. Greble points out that such an approach is lacking because it is riddled with institutional biases from the very sources and methods used to understand them. 

Instead, the author takes Muslims, their lived realities and agency as her starting point and effectively manages to avoid such pitfalls.

What is most remarkable about this book is Greble’s self-reflective approach to confronting such a sensitive topic with great care.

Almost every chapter begins with an insightful and deeply personal historical account from a Muslim from the region which sets the scene for Greble’s assessment of key social, political and legal struggles.

With an enriching methodology, Greble explores the topic through first and second-hand accounts of how Muslims manoeuvred in both the secular realm and within religious spaces, such as madrasas (Islamic seminaries), waqfs (local community funds), muftis and ulemas (religious scholar), and the shariah courts. As a result, the reader is shown how Muslims affected change and steered the trajectory of constitutional democracies in Europe at key historical junctures. 

By taking this lens, Greble does not just offer another retelling of the significance of the 1878 Congress of Berlin, which enabled the demarcation of new territorial boundaries in a post-Ottoman world, but also conveys the story of how Muslims contributed to the emerging narratives around citizenship. 

Crucially, we are exposed to Muslim leadership as more than just a docile, homogenous grouping, but a defining entity that shaped the European citizenship project by refashioning both imperial secular norms, as well as Islamic jurisprudential rulings to suit their unique context, as opposed to a remnant of bygone Ottoman rule. 

A fundamental difference that sets this book apart from other contemporary work on the topic is that the author brings forth multiple intra-faith complexities found within Muslim groups of the region, from revivalist to reformists, and all else in between. The fluctuating relationship between the traditionalist ulema, muftis and qadis (religious scholars, clergy and judges) and the secular state powers is intricately captured across most chapters in this book. 

At times, the ulema would be seen to bandy with the state to acculturate Muslims to the emerging polities of the region. As Greble shows, muftis in 1914 travelled across southern Serbia giving dawah (missionary work) to locals to encourage them to support the Serbian state. Similarly, qadis in Montenegro in 1902 reassured local Muslims that by following the law of the land, they would be guaranteed their ‘shariah rights’, which were loosely defined by the Muslim clergy. 

This created a paradox for the states: the role of nation-building and liberalizing orthodox religious communities was given to conservative clerics who, in turn, were gatekeepers setting the boundaries and thus interpreted and applied Islam to preserve their position of power. The consequences were twofold. As Greble suggests, ‘instead of becoming more tied to secular structures of state and society – through centralized law, conscription, political representation – Muslims in formerly Ottoman lands were becoming more deeply bound to Islam’. 

Simultaneously, the rhetoric used further embedded Muslims firmly as a minority. 

Ironically in contrast, it was the liberal reformist thinkers who, sometimes, stood in opposition to the state regimes. Such internal divisions within Muslim spaces became more overtly discernible under communist rule, wherein members of the same Muslim community fought in different camps. 

For instance, the author notes how some were aligned with the communist regime, while others were fighting with the allied forces and many were still backing revivalist Islamic groups. In light of this, what is perhaps most intriguing is how the communist takeover in 1945 managed to tear down any seemingly progressive movement that benefited the region’s Muslims. And it brought them back to square one, with the scrapping of shariah law and the removal of a mufti-led judiciary. Such crackdowns caused greater frenzy among the region’s Muslims and led to resistance movements in the form of activism and insurgencies. 

Ultimately, the author offers a complex perspective not only of Balkan Muslims and their lived experiences, but also, the implications of this upon wider society and the states themselves.

Greble’s remapping of the historical underpinnings of the tale of Muslims and the Making of Modern Europe is not just a clear example of how Muslims are not a foreign entity to the region, but a call to overturn the entrenched Great Replacement theory which uses this foreign ‘othering’ to further prejudice and calls for the ousting of Muslims and other minorities from Europe, a land which has forever been their home.
 

See how geometric designs are inspiring new ways to make stretchy materials. (Video by Ahmad Rafsanjani and Damiano Pasini/McGill University)

An OM worker visits an islamic university while trying to build a deeper relationship with a religious friend.

Kerala Chief Minister and veteran Marxist leader Pinarayi Vijayan intensified his attack on the Congress, alleging that its general secretary, Priyanka Gandhi Vadra, is contesting the Wayanad Lok Sabha by-election with the backing of Jamaat-e-Islami.

Critical Conversations on Islam and Asia Critical Conversations on Islam and Asia

[Shabelle] Riyadh, Saudi Arabia -- Somali President Hassan Sheikh Mohamud has touched down in Riyadh on Sunday evening for the Extraordinary Arab and Islamic States Summit.