ندوة هامة للتجمع بفيلادلفيا (العنصرية والتمييز العرقى فى السودان)

Quote: دي حاجة مؤسفة فعلا؟

Quote: وثانباً : كيف تتجراء أن تحدد لي خياراتي في أن أباري "الجداد" ولا اسرح " بالغنم" ( وأمشي مع منو؟؟ واتخلي مع منو ) فانا لا أري الاشياء بمنظارك ، كما أنني غير مؤمن بنضال البلطجة وشليليات الانس

Quote: ده فشل كبير للتجمع بفيلادلفيا. دكتور هشام عثمان لا علاقة له بالعنصرية ولم يناهضها ولم يكتب عنها حتى في هذا المنبر أو خارجه. ده زول بزور في الخطابات وبيشتم بيها الناس وبيصفي حسابته معهم بمثل هذه الطريقة. ده شنو يا ناس فيلي ده؟ دي حاجة مؤسفة فعلا؟

Quote: شوفت عيني ليهو في المطعم الأثيوبي هو وأخرين ملبين دعوة رجل أمن السفارة. وده مش مجرد رجل أمن فقط. ده كان مسئول مباشرة من الفظائع التي أرتكبت في ذلك المعسكر بحق أهل دارفور. أها يا مكي لقيتني بعرف الجداد ده ولا لسه؟ زولك ده ضرب الأنجيرة والبيرة الساااااااقطة ودفع ليهو حساب العشا رجل أمن السفارة، والأن عاوز يحاضر الناس عن العنصرية في السودان!! حكمتك يا رب.

(عدل بواسطة Deng on 06-23-2012, 07:04 AM)

Quote: The political Islamic movements, the hostorical Road and the future outlooks 11/03/2012 06:26:00 Font size: Dr. Hisham Oathman SudaneseOnline: سودانيزاونلاين The Islamic State and the Oil Running Low from the Lantern the Political Islamic Movements, the Historical Road, and the Future Results Dr. Hisham Oathman hishampsycho@yahoo-co-uk The Arab and Islamic world has lived three decades on the results of what is commonly known as the “Islamic Awakening.,” a phenomenon that has its own social, historical roots, and precious dynamics. The Islamic awakening differs in strength between one country and another. In order to come up with general results of the nature of the directions and aspirations of the Islamic political groups, we have to first comprehend the given historical facts for the rising of the Islamic Awakening -- the “Islamic Phenomena”-- and its development. We should also infer from the results of the given historical facts in the shaping of the characters of the Islamic movement and its unique relationship between religion and politics. When we try to understand the historical roots that paved the road of the recent Islamic movements, we have to use the historical methodology and understand each element found within it. Furthermore, we have to use the descriptive methodology since the Islamic movement is already an existing fact. The mother group that laid the first building block of Islamic politics was in modern Egypt. That mother group then split into several branches. All of these branches, as we know, are still working in the field of Islamic politics. A brief study of the Islamic brotherhood, without leaving out the important elements, demands that we understand two important factors: 1)To clarify the historical roots of modern Islamic politics, how its roots extended, and how it matured; 2) The founding mother group of the Islamic Brotherhood is still working in the field of Islamic politics side by side with the group branches. The author of this article believes that despite the multiple visions, and the dissimilarity of the branches and orientations of the Islamic groups, it is a historical fact. The maximum reward from nature of that phenomenon is favoring the timely interests of the members belonging to the group and those that associated with the historical phenomena. These groups shared the same history, ideology, and psychology with much intellectual effort. For this reason, it is a recorded fact that does not belong to any particular school of thought with any academic background. The study of the phenomena with that description will not come to light unless we get to know the characters that had an effective role from the early rising of the group, up until it split, and formed several groups and subdivisions of the “Mother Group.” The characters known for their effective role in the life of the Islamic Brotherhood were three: 1) Hassan Albana, 2) Abed Alkader Awda, and 3) Saied Qutb. Hassan Albana played the creative role in the group, the establisher of the organizing structure, and defined the substance of the dawah, [1]its goals, and means. While the second person (Abed Alkader Awda) performed the role of the intellectual, and reshaped every single, thought the group adapted to its original Islamic principle. He also, detailed and explained through debates, that Islam brought us the best, and Islam is a religion that brings good to people and pleases them because it is from Allah[2] -- “God” and not man made. The third person (Saied Qutb) performed an important role in the life of the Islamic Brotherhood, and the life of following other Islamic political groups. He reformed the ideology of the group that was instructive with a very strict pattern in dialogs. For this reason, the group learned through him the hot debate, violent discussions, and polarization. This then led to the creation of divisions and groups that called for its own ideology and worked for their own interest. Thus, we should briefly read the life of the three scholars so we can know their historical contribution to each one. Hassan Albana is the character that to took on the responsibility of forming the Islamic group in Egypt first, and then in the rest of the Islamic world. If we look at the biography of Hassan Albana, before the formation of that group, it will lead us to important facts that had a great impact in the Islamic ideological foundation of this group. Hassan Albana was born and raised in Almahmodia city. That city was the homeland of the Alhosofia school of thought. Since Hassan was a teenager, he followed the steps of the founder of that school Sheikh[3] Abed Alwahab Alhosafi. Sheikh Alhosafi was known for his advice to his followers to put an effort at encountering the infidels, atheists, and missionaries, and perhaps Hassan Albana, absorbed the character of his Sheikh Alhosafi, and came under his influence. His teacher’s character and teachings affected his personal religious beliefs. For this reason the character of Hassan Albana himself was a great influence inside the ideology and work of the group. There was a story in Almahmodia city where an Anglo Christian missionary who taught medicine, sewing, and helped the orphans. Another, organization was then established in the same city of Almahmodia , as a reaction to the missionary. It took the responsibility of countering the actions of the missionary, and calling people to oppose the forbidden [things in Islam]. The name of that organization was Alhosafia Charitable Organization, and Hassan Albana was the director of this charity. For this reason, we see that opposing the work of foreign charities was a policy of the brotherhood, since the beginning of forming their ideology, and thoughts. Actually, that ideology was a reflection of the Alsofi[4]a-Alhosafia method. That method has some specific traits; its own way of spreading its thoughts, were unequal combinations between moderate Sofia and extremist Sofia. All these events did not make Hassan Albana the politician until he moved to Cairo, and associated with the Madrasa[5] where he started to lay the foundation of the religious counsels, and he cited that in his book “Biography of Dawa, and Daia[6]” In that specific period, the issue of the governing system in Islam was a hot debate from all angles, between clergy and politicians. The reason behind that was Kamal Ataturk abolished the position of Khilafa[7] and removed the Khalifa[8] from power, and replaced the khilafa system with a republican system based on nationalism. This action taken by Ataturk led to much controversy. Some people believed that adapting to the western governing system and replacing it with a non-Islamic one is denouncing to Islam. Some other people in Egypt believed in the separation between state and religion, where the Khilafa system is just religious system. Although, the Egyptian politics continued on this opinion, the desire of King Fuad in regaining power of the khilafa that he lost because of the 1923 constitution made him and his cabinet hold fast to the opinion that Khilafa is both a religious and political position. During that hot debate, other ideas surfaced, which aimed to put and end to the arguing, and asked the public to concentrate on Dawah to Allah, and not the Khalifa or Khilafa. Albana, was affected by those ideas, and adapted the idea of Dawah to Allah, and then he shifted his attention from the pure Dawa to Allah to the Dawa of governing with the rules of Allah, as we see when we talk about the Islamic Brotherhood group. However, opposing the Christian missionaries and Dawah to Allah continued to be the significant mark in the life of Albana after he established the party of the Brotherhood and became the spiritual leader for it while he was working as a teacher in the Alesmailia city in 1928. Since then the Islamic Brotherhood moved forward in confronting the ideas of the supporters of the western culture, and they called instead to believe in noble Islamic beliefs, which in their opinion was better than the European morals beliefs in every aspect. Why then was the Islamic Brotherhood the only party working in this field? Actually, there were some Islamic Salfia[9] groups that did similar work, but what distinguished the Islamic Brotherhood from other groups is the fact that the Islamic Brotherhood came forward in the field of political work, and believed and asked others to believe that Islam is a religion and not separated from state affairs. The Islamic Brotherhood did not take that position from Islam until it possessed the significant supporters for that confronting mission. In that stage, Albana started writing under a different title from the previous ones. He started to write under the new title, “Our Dawah is in a New Stage.” Under this new stage, the dawah expanded and the goals of the dawah had changed. Taking over the power of the state was the goal, because that power would be the toll for Dawah to Allah based on their beliefs in their Islamic political speeches. The means of dawah had changed; Jihad[10]was promoted instead of wisdom and insightful advice. The Islamic Brotherhood did not declare their interest in gaining power from the beginning of their establishment since at that time they lacked the power needed to take control of the state so they only asked the government to work based on Allah’s guidance. Albana inquired in an article he wrote titled “Who Must Perform the Dawah to Allah?” He answered his own question by saying that the Dawah obligations fell first on both the executive authorities and the government representatives, since the head of the government had more power and authority over the public. The second responsibility fell on the legislative authorities, because it enacted the law. Finally, the third responsibility fell on the Islamic scholars and students. Albana emphasized that because the government is the first one responsible it had to pay attention to the Islamic education, and prohibit immoral, shameful, and shut down lewd places. Thus, enforce the laws that were drafted in the state constitution, which said Islam is the formal religion of the state. Albana believed that a fundamental principle in Islam is that it seeks to establish an Islamic state in order to spread Dawah and inform others about Islam. Albana continued down playing the importance of establishing the Islamic state to spread Dawah, despite the fact that the prophet Muhammad[11] (Peace be upon him) did not need to become a ruler who had political authorities, or a king with executive authorities and prosecution power in order to spread the word of his God. The Holy book, the Quran specified the job of the messenger Muhammad (PBUH) when the Quran says “the duty of the prophet is to give the clear message” and the Quran described the nature of the message of the prophet Muhammad that “it is a mercy for mankind.” Although the Quran described the nature of the prophet’s (PBUH) authority as guidance, a giver of glad tidings, and a warner, the prophet himself relied on the good word to spread Dawah. Then Albana continued in his description to the extreme when he said, “Brotherhood will shift the direction of their dawah from using just the oral method to combine it with dawah with physical work and struggle.” He further said, “We will declare it as a dispute where there is no peace and no clemency until Allah judges between us and our folk and gives us what we want and Allah is the best to give” Hassan Albana did not shift his ideology, and did not use that form of speech before he was sure that he prepared the brigades for Jihad[12] . He prepared the brigades in secret not in public. The slogan for the brigade was always the obedience without questioning or hesitation, because the obedience in the Islamic political group was considered a mandatory pillar. And also, to perform the jihad in order to establish the Islamic state in the rubble of infidel political authorities. Hassan Albana was preparing the brigades that assassinated the former president of government at that time Mr. Alnaqrashi, and tried to assassinate president Abed Alnaser. From these brigades, another group was established named Jammat Aljihad “The Struggle Group” which assassinated former president Mr. Alsaddat. In this way, Albana set rules of conflict with the state in order to achieve power and establish the Islamic state. From all what we said, before we can summarize the role that Hassan Albana played in the life of the Islamic groups by presenting the following: 1) Blind obedience, and the one who put that rule was the spiritual leader of the Brotherhood. This rule was well known, the basis of it was that obedience is not for someone specific but it was obedience for Allah (SWT)[13], and no one has the right to disobey Allah (SWT). Actually we can read the oath the way it was listed in the fundamental manual of the brotherhood group as follows: “I swear in Allah I will hold fast to the rope of dawah of Islamic brotherhood, struggle for its seek, fulfill the requirements of its membership, have the absolute confidence in its leadership, be listener and obedient in the time of comfort as well as during hardship, I swear in Allah and Allah is my witness.” 2) Opposition for all the regimes and systems that replaced Islam and described the regime’s ideology “as odd and bizarre thoughts.” The Islamic groups asked its members to work hard in order to extinguish these thoughts.3)The most important factor that constituted as a revolutionary toll in the corrective actions by the political Islamic groups was Aljihad for the sake of Allah, utilizing assets, and individuals. Because the third factor was very important in the mindset of the Brotherhood, Albana mentioned it often, and he made it a religious pillar that is not less important than other similar pillars in Islam, such as prayers, and fasting. Albana has narrated in his book “The Message of Jihad,” “Oh brothers, the nation that recognizes death well, and knows how to die in honor, Allah will grant it a dignity in this life and comfort in the hereafter.” This cause of weakness that we are facing and bringing us down is the result of the love of this life and the hate of death. So prepare yourself for great honorable work, so look for death and life will be granted to you.” In this way, Albana planted the seed of the historical violence that is still present in our modern Islamic politics. The second personality that played a major role in the development of the Islamic brotherhood was Abed Alkader Awdah. Awdah’s work continued Hassan Albana’s mission. Abed Alkader clarified, and reshaped Hassan Albanna’s political ideology. Hassan Albanna declared that Islamic Sharia[14] is an essential pillar in the establishment of the Brotherhood dawah. So therefore, Abed Alkader’s work tried to reinforce this idea in the Brotherhood creed. He compared Sharia with other man made laws through debates and tried to prove with supporting evidence that the Islamic Sharia deserves to be the law that regulates every aspect of our life. Abed Alkader’s source of reshaping and clarification was the same source for all laws. In Islamic Sharia that source was Allah, and in the enacted laws that source was man. A consequence of that principle can be read in the following writings of Abed Alkader books: 1) “A Comparative Study between Criminal Islamic Law and Criminal Enacted Law,” and 2) “Islam and Our Political Affairs.” Abed Alkader in these two books continue by saying that the Sharia is from Allah, while the enacted laws are man made. For this reason, the enacted laws are subject to alter and change, while the Sharia is not subject to change at any giving time nor at any giving place. Abed Akader further emphasized that laws are temporary rules enacted by any group in order to organize its affairs. For this reason, these laws are valid for the current events and not for future events since the law does not always change at the same rate with a cause. However, the Sharia is timeless, a set of mandates prescribed by Allah to organize the public. The Sharia is flexible enough, and made in general rules, so it can fit people’s needs at any given time, no matter how much they advance and how complicated their needs. Awdah, made the elements of reshaping the ideology a pillar of all current religious movements. These elements are the theory of deliberation, the limitation of the power of the head of the state, and ownership rights. We will explain each on of these three elements briefly based in Abed Alkader’s two books mentioned previously. Regarding the theory of deliberation or consultation, Awdah says that Islam did not come up with that theory due to the needs found in ancient Arab culture. Actually, ancient Arabs were not civilized at that time and did not need it. The truth of the matter is that Islam came with that theory in order to complete the Sharia and elevate the level of Jamaha[15] It did so by encouraging its individuals to think in public matters and participate in the governing system, in an indirect way. Finally, by taking control of the executive branch of the government and overseeing it. The theory of deliberation as it appears to the mind is a public theory. For this reason Abed Alkader Awdah depended on the verse from the Holy Quran; “…and consult them in things.” To understand how to practice consultation we needed some form of explanation. Abed Alkader used another verse from the Quran where Allah says: “When there comes to them some matter touching public safety or fear, they make it known (among the people); if only they had referred it to the Messenger (PBUH) or to those charged with authority among them, the proper investigators would have understood it from them directly.” Clearly, matters of fear or public safety are matters of this life. These matters were and are still now the responsibility of the executive branches in governments. The one who practices deliberation based on Abed Alkader’s explanation are the experienced and wise leaders who have the control over the interest of public. However, there was no specific system in the way that these leaders deliberated the Sharia. It kept it open for the public to decide the best way based on the circumstances of their lives. Regarding putting the limit on the authorities of the head of the state, Abed Alkader decided that Islamic Sharia was the first law before any enacted law in that issue. The authority of the leader prior to the revelation of Sharia was unlimited, and the relationship between the leader and the public was based on the pure strength of the power of the leader. However, Islamic Sharia came and changed these rules. It made the foundation of the relationship between the leader and public based on the interest of the people. For this reason, the people had the right in selecting their leader, and the leader would have to pay attention to the interest of the public. Furthermore, there were limitations placed on the authority of the leader so if he crossed the line of proper bounds his actions would be void. The responsibility of the leader was like any other, he was held accountable for his actions when he did something wrong. Abed Alkader continued by saying that if the leader did not fulfill his obligations toward the public, he did not have the right to ask the people to listen and to obey him. This is based on the nature of governing in Islam, and the principle of governing is being responsible in this earth in order to establish what Allah asks from us to establish. The nature of the government in Islam is different from democratic governments and other theocratic religious governments. It is not theocratic because it does not derive its authority from Allah, but the Islamic group. Also, it does not come to the top of the leadership or give up that position unless it has the permission from the public or Islamic group. The public restricts it completely. It differs from other democratic groups even though they are similar in two ways, 1) the way they choose the leader and 2) the guardian for justice and liberty. It differs from democratic systems from the point that the governing system in Islam binds both the leaders and the public to the laws of Allah. The Islamic governing system always attributes life issues, and disputed human matters to the Supreme Justice, not to the human justice and this Supreme Justice is the fountain of democracy. And the source of democracy is decided by the people based on their needs, and ideas. Finally, Abed Alkader Awada decided that governing and power in Islam are not transferable or inherited. The inheritance of Islamic Khilafa, started after personal interests got involved, and transferred Khilafa to monarchy. In this case, Awada refers to the maturity of political Islamic group. He explains that the Islamic nation is one nation all around the globe. That means it should be under one state, one leader, and one nationality. In that way Abed Akader, emphasized the importance of having the Islamic state as one state unified by law, and politics. It must be one state run by one government, and the laws must not differ from one place to another. Based on that theory, Awada, established a religious rule, previous scholars had come across. That religious rule is dividing the world into different sections. The first one called “The House of Islam and Justice” and the second one called the “The House of Unbelievers and the Unjust.” This religious rule or division is one based on violence, which lead to the creation of Islamic extremism with a fanatical ideology, and promoted hate to all opposition parties. Now we will talk about Saied Qutb, who played two important roles in shaping the Islamic politics. The first role was conventional; however, the second one was revolutionary. The first role was conventional because Saied continued doing the same work that Abed Alkhader created, the reshaping of Islamic ideas. He continued after Awada, to have these reshaped ideas as a basis in our daily lives. Let us read briefly some examples of these reshaped ideas by Saied. The most important reformation was the extra care for the social issues. He explained in his book “Social Justice in Islam” the different dimensions for the social issue. He spoke accurately and in detail, for the first time during the history of extremist groups about some principles like justice, freedom, values, and equality. He was also, concerned about the foundation that a leader can take as an Islamic footing for all laws and regulations that he would enact to organize the affairs of society. These foundations were Al-Masalih al-Mursala, means, “Which looked at the public interest.” Sad Al-Dhar`i, means, “Was it gave something that had, no law a ruling of that which it leads to.” Those were the conventional additions of Saied Qutb. Regarding his revolutionary remodeling, we can learn more about it by studying the motives that encouraged Qutb in that direction. The first motive was the historical circumstance in which he lived that pushed Qutb for his firm standing against his government. The second motive was the educational factors, which lead Qutb thoughts to a new horizon, different some how from the general ideology of Islamic groups. Acceptance of these two motivations in the life of Qutb was the cause in building the stone foundation in what is known as the “Islamic Awakening,” and it was the result of splitting the Islamic brotherhood into different groups like Salafia, Islamic Brotherhood, Al-Jihad, and Al-Takfer and Alhegra. The historical circumstances, which we mentioned, are circumstances [ unreadable…] Circumstances of prosecution and torture which the leader of brotherhood …[unreadable]. They decided that the government is not Islamic and similar to disbelieving governments, and they wanted to confront it….[unreadable]. The brotherhood wrote books describing pictures….[unreadable] torture, which lead individuals to seek help …[unreadable] during that time. The books that described the tortures are still used as reference … [unreadable] stuff the brains of Islamic groups against the regimes. These were the historical circumstances Qutb lived through … [unreadable] … leader from leaders of brotherhood and he had to guide…[unreadable] got involved with these actions. Regarding educational instruments it … [unreadable] two kinds, one is the recent Islamic thoughts in India, and Pakistan that were carried by two Islamic scholars…[unreadable] Almoddy, and Abo Alhasan Alnadawi. Theses did not … [unreadable] just Qutb, but their influence spread to a many Islamic countries. Said Qutb was the one who got the honor of translating the book of Abo Alhassan Alnadawi “What the World Lost When Muslims Fell Behind” Actually, Qutb was very influenced by that book, and that was clear in his later writings like “The Future of this Religion,” “Marks on the Road,” and “ Characters of Islam and its Foundation.” The second kind of motivation was the western culture and civilization. Qutb was interested in the ideas of the western scholar Carell who wrote the famous book “Human: That Mysterious Individual.” We can see the marks of that author clearer in Qutb’s book “Islam and the Problems of Civilizations” The readers of this book can infer the relationship between Alnadawi’s ideas, and Carell thoughts, and what constituted a land mark in the work of Said Qutb. Qutb believed the Arabic world was uneducated and lost a lot because Muslims fell behind other cultures, and their inability to lead the world. Qutb accused all Muslims on living in a state of ignorance. Alnadawi mentioned in his book about the government of Sharia, where it was not practiced in his state of India, although the majority that live in India are not Muslims. Said Qutb believed in Alnadawi’s thoughts regarding India, since he believed that Muslim leaders are not truly Muslims. He believed they practice their governing authorities based on the idea that the gubernatorial is for the people and for Allah. Carell agreed with Saied Qutb on some points and disagreed on others. He agreed with him in the amount of large studies specified in natural sciences, and the small studies that were done on humanitarian studies. Said Qutb declared that he was not against civilization based on experimental science. He accepted it because it was the production of Islamic civilization, and the West just took this civilization from Al-Andalus (Spain) and Sicily, in other words, it was almost our civilization and we just regained power of this civilization from the hands of the West. Qutb and Carell did not meet at the same point of solving the problems that surround us. Carell believed that the solution of having advanced studies of humanitarian science similar to the studies of the science of substance, while Said Qutab refused that answer, because he believed Carell accepted that solution based on the advanced civilization in which he lived that imposed this kind of solution on him. If he lived during the Islamic civilization and culture, he would have seen in his eyes the beauty of Islamic solutions for our human problems. The Islamic solution that Qutb believes is to get back to God’s teachings and orders. This means that humans no matter how much they advance are still incapable of putting the accurate and complete system of their daily private and public life in order. The only one who is capable of doing that is Allah (SWAT) The book “Marks on the Road” is the book in which Qutb described how the Islamic awakening can happen. For this reason, this book is considered as a constitution for the Islamic groups. Saied Qutb drafted that book based on an idea that still needs reforming (based on the author’s beliefs). That idea states that the teachings and orders of God were put there to solve the problems of our Islamic society. Since the existing societies are disbelieving and a non-Islamic society, God’s teaching would not be helpful in solving their problems. For this reason, the first priority of Qutb’s was the creation of an Islamic society, which was the role Said Qutb played in the life of Islamic Brotherhood. This role has changed from the inside and the outside. The out come of this change were two things: first, the Islamic group split into different divisions, each division has its own name, and second these divisions participated in the movement of the Islamic awakenings. After the establishment of these divisions, each one of them started to draw the attention of the public, and asked the people to believe in their agendas. Perhaps the common point where the Islamic Brotherhood group and its divisions met is in the belief that Allah is the Supreme Justice, and the second point was the limitation of individuals creating systems that continue and last indefinitely. The only one who can create this type of system is Allah (SWT). The scholars of Islamic groups use common example to prove their point of view. They say, “That the inventors of a new machine always associate his invention with a manual and explains in it how the machine works.” Any one who wants to use that machine should refer to that manual and apply the information in that manual exactly so the machine can work precisely. Then they use analogy to compare that and say, that Allah (SWT) is the Creator of this universe and he has a system for this universe. So therefore, the only thing we have to do is to apply this system in our lives. Then the leaders of Islamic groups further explain the corruption found in some areas of public life because we are away from God’s teachings that created this universe. Then they conclude that the correction of the corruption found in the society would not be possible unless we return to God’s teachings and orders, but returning to God would not be complete unless an Islamic state is established. That conclusion helped the Islamic groups boost their agendas in the Islamic awakening mission. There were also other factors, nationally and internationally that boosted these Islamic groups. At this point, we should not forget to mention the role of the United States of America, and the role of Arab reactionism. They played a key role in strengthening the Islamic political groups by providing them the opportunity in getting financial funds, weaponry, scholarships, and military training in an attempt to strike the nationalist Arab systems that were very common during the era of Abed Alnasser. Where as both economists and Naserieen[16] believed in their ideologies and its values, the Arab reactionism and international imperialism at that era decided to strike the idea of nationalism by helping their old enemy “Islamic Groups”, so therefore, because of that the Islamic groups ideas got the attention. Now we will talk about the Islamic revolutionary in Iran and the establishment of the Islamic government over there. The idea of an Islamic state caught the attention of Islamic scholars where they believed that they were very close to victory. They believed that since they are Allah’s soldiers and Allah (SWT) says, “We will grant victory to my soldiers” the Islamic groups spread good news that the victory was very close, however, they either forgot or tried to forget the difference between them and the Iranian revolution. Where in Iran, there is a Shia’[17] system that gives the imam religious authority where his orders are to be obeyed without any questions or inquires, in the land of the Islamic groups the system is Sunni, and the obedience of the imam is not Islamicaly mandatory over the majority of the Sunni followers. The goal, which the Islamic groups decided from their awakening movements, is to return to the Muslims their Khilafa, the Islamic khilafa and not a monarchy that gives royal family authorities, such as the Umayyad, Abbasid, Othman, and so on. For this reason, Islamic groups rejected the brand of Islam found in these existing societies. Actually, Saied Qutb described all existing societies as disbelieving societies, and ignorant. Islamic groups denied the Islamic factor from its societies so it can have the opportunity to declare revolution against their societies, and rebuild it. The denial phenomenon in Islamic group ideology is a central thought, and it is related to the level of maturity of Islamic societies. For instance, when the Islamic nationalist coalition in Sudan succeeded in taking power from an elected democratic government by military coup, although the first slogan of that military coup was rebuilding of Sudanese citizens, they did so with pessimism. The groups continued their way guided by the lines that were drawn by Saied Qutb, when he accused the Islamic societies as unbelievers, and ignorant. He decided for these societies their options for correcting their communities, after eliminating peaceful means such as, counseling, and preaching. The Islamic political groups saw these tools as insufficient, and having limiting power. It has an affect just on the people who visit the mosques always. However, these peaceful tools are not affecting the infidels and atheists. That is why the Islamic awakening groups eliminated social changing instruments, such as education, fighting poverty, disease, and improving social services. They believed if they did so, it would only fix one side of the problem, while the truth of the matter is that the diseases and corruption found in Islamic societies have many faces, and correcting the wrongdoing should be a physical one. The physical power to change corruption is an obligatory pillar, with no exemption from that obligation unless someone is disabled. Based on the Islamic groups’ beliefs the most sinful thing on earth is judging, and ruling using sources not mentioned by Allah. Jihad is an obligatory for the establishment of the Islamic state. Since, the misguided people succeeded in using military power, and they used it to gain power and be in charge of the state. So, it is clear that righteous people have the right to use that power to defend their rights, especially if there is no hope in establishing the Islamic state by peaceful struggle, and by democratic means. That is how the political Islamic groups spoke out, and freed their own spiritual desires. They sought physical power as a strategy and a guarantee for change, but they tried to forget, that success in taking control of authorities by power does not mean necessarily success in fulfilling the promises and principles for which the coup was done. Perhaps, we will not be able to complete this study fully without trying to predict the future of these religious political groups that often describe themselves as an Islamic one. Understanding Islam clearly and defining it should be the first step in understanding the nature of the struggle between Islamic political groups and their opponents. Understanding and defining Islam is determined by comprehending the source of Islam. Since the source of Islam is Allah (SWT), then the definition of Islam is the religion that was revealed from Allah, and was carried to mankind through Allah’s messenger Mohamad (PBUH) utilizing his tradition (both oral sayings, and actions.) However, when the source of Islam is the Islamic thinking, and the study of books, and events, Islam will not have a religious definition but it would be a civilized intellectual achievement. Because it is a result of human mind work, so it is not a holy source, and the degree of obligation of this source would be based on the amount of public interest this source would get. Based on that, the Islamic political groups, had mixed the two definitions, and put the Islamic civilized intellectual achievement at the same level of the holy religion of Islam. This is a very dangerous thing not just on Islam itself but on the Islamic groups as well. Since the level of education and maturity is rising, and because those Islamic groups were repeating the same slogans, and ideology, the slogans will loss its brightness, content, effectiveness, and credibility. Actually, this is the way Mr. Kamal Al-Ghazoly, looked at it. He said, “The phenomena which we can name as religions phenomena, is the one that does not separate between state and Islam. Since, Allah chose prophets to send them to people, Allah gave those prophets authorities. Then, obedient for those prophets is an obedient for Allah (SWAT). This system was over when Allah (SWT) made prophet Mohamed, the son of Abed Allah (PBUH) the seal of all prophets and messengers.” Then, if we found an expression of an Islamic state, it would mean a civilized Islam, not Islam the religion. Moreover, every regime we have in our modern life is a secular or civilized system no matter how much of Islamic fundamentals that regime is based on. The attempt of establishing a Sunni Islamic state became hard after the failure of Taliban attempt. During the life of Taliban that lasted five years, the group presented very strict example of the Islamic regime. The group did not represent the soul of Islam, or even the ideology of Islamic groups. As a mater of fact, it did present a very dark picture that was hard to for the international community to understand, especially because we are living in the twenty first century. Regarding women, the group treated them harshly in all aspects, education, work, entertainment, and media. Taliban considered to be a subsidiary of Al-Deopondia movement-Hanafi[18] school- it is very popular in Afghanistan, India, and Pakistan. This school does not have flexibility and easiness when it comes to practicing religious orders. This school takes one opinion or one school of thoughts so there is no debate or dialog. The Taliban group refused to use the word democracy because it gave the right of enacting laws to people and not to Allah. Beside that, the group did not see any importance in drafting a constitution. The group believed that the Holy Quran, and the Sunna[19] are the constitution of the Islamic state. The Taliban movement was more sincere in its agenda than the Sudanese Islamic movements. Apparently, the Sudanese Islamic movement was an extension of the Islamic Brotherhood in Egypt, and it was a serious attempt from some of the group students who had great moral and religious discipline to look for another road because the sectarian environment was very dominant in the life of Sudanese, especially by the two largest sects, Al-khatmia, and Al-Ansar. Most members of the Sudanese Islamic group were the poor from the villages, and the people who had blue color jobs from the cities. Having said that we can affirm that the motivation to seek membership with Islamic groups in Sudan was a reflection of the injustice social state more than it was acceptance of ideology and faith of the Islamic groups. Therefore, it was and still related to a self defense mechanism. One day Mr. Al-Sadek Al-Mehdie had inquired in one of his debate about the violent and harsh character found in Sudanese Islamic politics, one that conflicts with the nature of the Sudanese people as a humble and moderate nation. Imam Al-Sadek added that the Sudanese Islamic movements did not face the same torture and prosecution that the Islamic groups in Egypt had faced during Abed Al-Naser and Al-Sadat era. Nor did it face the prosecution of government and community as in the case of Abo Al-Alala Al-modody in India. Based on what we said, the Sudanese Islamic movement is considered to be in contrary to its history, and the circumstances surrounded its development. It is a strange movement to their merciful, moderate nature of the Sudanese nation. The Sudanese Islamic groups knew that they were strangers. Actually, the first goal set by the revolutionary authorities was to rebuild the Sudanese citizen as we mentioned before. The Sudanese Islamic movement adapted that strategy just to give itself the permission for a revolution. It did agree with the Islamic Brotherhood in Egypt when it did declare that the Sudanese society was a disbelieving society, and they did not stop there, but declared that the entire world of the twenty first century is unbelievers. From that point of view the Sudanese Islamic movement approved its isolation from its people, and affirmed that, that ideology did not fit its nation’s affairs. The Islamic Front Party in Sudan failed in the hard test of leadership and authority. The Islamic Front Party tried during its third democratic experience to use religious slogans as tools to take control of Sudan. This slogan from the outside meant no loyalty except for Allah, and no acceptance unless the law is Allah’s law. The Sudan Front Party was mobilizing the crowds and the groups for what was called, “The Revolution of Qurans, and Mosques.” Then the separation between the time of slogans, and the reality of fulfilling the promises came after The Islamic Front Party took over the leadership in Sudan. A careful look at the test of the Islamic leadership in Sudan indicates that leadership test has stripped from the Sudanese from their religion, morals, and their identity. Even though, the party has used Islam as a name in its title, but that party since the beginning relied on un-Islamic tools and instruments to gain the power of leadership in Sudan, and then to abuse it. Reaching the level of leadership nowadays is through election from the public, and impeaching the leadership is through the same way. Imposing one person over another without election is contrary to the Islamic principle, Allah says “And those who conduct their affairs by mutual consultation.” The Islamic Front Party used its usual tactic to keep illegitimate power. They sometime used spies, physical and psychological prosecution, and at other times, they relied on cheap bargaining, lies, and misleading. When the regime used these sinful ways to stay in power, they completely wiped out the Islamic moral from their agendas. These Islamic morals were revealed to the prophet Mohamed (PBUH), where he was sent to teach people the best ethics. The regime started to abuse the trust of the public. The common saying, “Where did you get that from?” became very popular. The answer to that question, was “That the regime got what it wanted because of the social problems,” which was found everywhere as we mentioned before. The social problems in Sudan were the biggest motivation to belong to the Islamic political parties. In fact, we can consider the Islamic political movement in Sudan, as a consequence to the sectarian abuse in which many of the Sudanese had suffered, unequal opportunities. Some people were granted dignity, and honor while the others just inherited lowliness. These were the historical accumulations, which made up the mind and soul most of the members of Islamic movement groups. I, hereby certify that the attached translation is a full, complete, and accurate translation from the Arabic into English. Adham Alok [1] Dawah: is an invitation to believe in Islam [2] Allah: is the creator or God in English [3] Sheikh – Islamic leader, teacher [4] Alsofia is an Islamic religious movement 5 Madrsa: is a school. 6Daia: is the person who perform Dawah [7] Khilafa: is an Islamic system of governing [8] Khalifa: The word Caliph/ is the head of the Islamic state. [9] Salfia: Methodist school [10] Jihand: means struggle [11] Prophet Muhammed – The Last Messenger sent to humanity in 620 AD with the last religion Islam. [12] Jihad is to struggle in the cause of Islam. [13] (SWT) is an abbreviation of subhanna wa ta’ala which means Praise be to Allah. [14] Sharia is the legal system in Islam. [15] Jamaha is a group [16] Naserein is the name of the party that follows the steps of president Jammal Abed Alnaser in Egypt, and it is national party. [17] Shia is a political and religious movement started after the assassination of Khalifa Ali, the 4th Khalifa in Islam. [18] Hanafia is one of the four major schools of legal thought in Islamic Sharia. [19] Sunaa is the recording of the way or action of Prophet Mohamed (pbuh)

(عدل بواسطة مكي ابراهيم مكي on 06-26-2012, 06:34 AM)

Quote: الشيوعي بدر الدين أحمد موسى