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 سمية الغنوشي تكتب حول قضية المعلمة البريطانية
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Bear scrutiny
The case of Gillian Gibbons has been a political affair from start to finish, in which the Sudanese government is fanning the flames of hatred
Soumaya Ghannoushi
The guilty verdict against Gillian Gibbons is absurdity itself. The case is triply insane: the storm generated over a pathetic teddy bear; the involvement of the state and judiciary; and finally the sentencing of the poor woman.
It is a cruel irony that we should be commenting on the name of a teddy bear when Sudan is threatened with fragmentation, and plagued with war and disease. The country has the largest internally displaced population in the world generated by two decades of civil war. Based on UN statistics from the 2007 Workplan for Sudan, there are 2,152,163 internally displaced persons in Darfur as of July 2007; an estimated 2,276,000 in Northern Sudan as of January 2007; an estimated 245,000 in Southern Kordofan and Blue Nile; and an unknown number in Southern Sudan. In its Displaced Populations Report, January-June 2007, the Office for the Coordination of Humanitarian Affairs estimates the number in the whole of the Sudan at 465,000. Nearly one in seven are in need of aid in the country; the equivalent of the population of Wales.
The truth is that this is a political affair from start to finish. Gibbons was collateral damage in a dispute between the Sudanese government and Britain. Last month, Gordon Brown threatened further sanctions against Sudan following a peace conference hosted by Libya with the objective of ending conflict in the Darfur region. Britain's involvement in Sudan has, in truth, not always been constructive or conducive to reconciliation between the warring parties in the west and the south. The teddy bear affair seems to have been the Sudanese government's revenge against London. In a country whose national memory is still profoundly scarred by the massacres of Gordon and Kitchener, it does not take much to stir tension and suspicion against the British.
Is freedom of expression and conscience the issue here? Plainly not, and to cast it in such terms is to attach undue significance to it. Gibbons was expressing no religious, intellectual or political position when she invited her pupils to select a name for a soft toy.
But even if we were dealing with a freedom of thought and speech case, even if this were a writer or an artist airing views objectionable to a section of Muslims, this still does not grant the state or judiciary the right to intervene. Rulers are not entitled to sit in judgment over individuals' minds, what they believe, say, or write, so long as these do not harm others, or disrupt peace and stability in the land.
It is intriguing that seven or eight centuries ago, the Muslim world had been more accepting of difference than it is today. Tens of sects, creeds, and schools of thought coexisted peacefully in the same open space. Their interaction created the pioneering tradition of munadhara, or public debate. Caliphs' courts and mosques were the scenes of countless of these munadharat, which brought Muslim philosophers, theologians and jurists face to face with the followers of other creeds in one of the most intellectually fertile regions of the world.
But for much of the last two centuries of gunpowder and conquest the Muslim world has been off balance, shaken to the roots by a crisis of identity, torn, anxious, more introverted and less free. And in an era of terrorism and counter-terrorism, ruled by the logic of clashes of civilisations, the Sudanese government is pouring oil over fire, fanning the flames of hatred, and feeding prejudice with the tale of a teddy bear called Muhammad. http://commentisfree.guardian.co.uk/soumaya_ghannoushiSoumaya Ghannoushi is an academic and freelance writer. She is a researcher at the University of London. She studied philosophy for her bachelor and masters degrees, then specialised in Oriental studies.
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 Re: سمية الغنوشي تكتب حول قضية المعلمة البريطانية (Re: Muhammad Elamin)
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There's far more to Islam than a teddy
Ed Husain
Sunday December 2, 2007
The Observer
Twenty out of 23 children chose to name their class teddy bear Muhammad. A rather sweet gesture, I think. But no. In ultra-sensitive Sudan, parents and a staff member decided to complain against what they saw as a white, female, infidel British teacher insulting their religion. What was an innocent classroom gesture was, yet again, hijacked by Muslim extremists to threats of floggings and demands of shooting after Friday prayers in Khartoum last week
Last year, it was the Danish cartoons. This year it is a teddy bear. What next? And why this repeated madness? For me, it is not about the possible offence taken at perceived negative portrayals of Islamic symbols, but the repeated calls for death, lashings and stoning. The medieval, literalist mindset that fails to comprehend the inhumane nature of these brutal and barbaric acts, often carried out against the defenceless, is the crux of the matter
The Western media are right to hold a mirror to educated Muslims by highlighting these outdated practices. Only a week ago, a young Saudi gang rape victim, rather than being counselled and loved, was sentenced to 200 lashes. If the young lady had been a wealthy Saudi with powerful connections, she would have escaped her punishment. Similarly, if Gillian Gibson had not been British, there would not have been an outcry. When Muslims want to appear sanctimonious about newspaper cartoons or a teddy bear, I ask where are the mass protests against the Saudi Wahhabite destruction of the birthplace of Muhammad in Mecca? Or systematic annihilation of Muslim heritage in Medina? Or the organised desecration of the Prophet's family's tombs across Saudi Arabia? We should not be hypocritical in our choice of protest. Mainstream Muslims cannot remain silent as our faith is destroyed by extremists from within, and mocked by agenda-driven, habitual Islam-haters from without. We must have the courage to stand and reclaim our faith
I write this from a conference in Madrid, a city, like my home, London, that has suffered immensely from the Islamist-jihadist rage. The ubiquitous question here has been: where is the voice of the Muslim majority? Part of the answer is that it is buried in fear of extremist reprisals and concern at breaking ranks with fellow Muslims only to be attacked by fundamentalist atheists for not going far enough
Last week, I faced former Dutch MP Ayaan Hirsi Ali, who levelled exactly that criticism at me. How could I possibly believe? Another renowned British liberal called Islam 'gobbledegook'. Tomorrow, I meet Martin Amis, who has found Islam a convenient whipping boy for all things religious. The contempt for Christianity is just as ferocious. Despite being caught in crossfire between two extremes, I believe in a Muslim tradition, a spiritual path, that can bring harmony between Islam and the West and thereby rescue millions from misery, rigidity and oppression
If anything, the modern West stems from a Judaeo-Christian-Islamic heritage. More than ever, Western Muslims need to stop viewing the world through bipolarised lenses and assert our Western belonging
The Spanish Muslim jurist, Imam Shatibi, who died in 1388, articulated the aims of the shariah as preservation of life, honour, property, religion and reason. Leading Muslim scholars in the Arab world today compound this classical Islamic approach. That's not to hide the reality of religious scripture, compiled in a world radically different from ours. Just as in Leviticus we find references to stoning sinners, in Muslim scripture there are some unpalatable references. But these are to be seen in the context of their time. What remain valid are the eternal truths that Shatibi, Locke and others enunciated. Our humanity must transcend adherence to scriptural literalism, especially if it leads to mayhem and loss of innocent lives. The whole purpose of religion is to bring order and harmony to our existence
Islam is not a monolithic entity. Inherent within Muslim tradition is a plurality of thought, practice and reasoning that can help create a genuine Muslim renaissance or tajdid in Arabic. Just as scriptural references to stoning and flogging are cited by countries such as Saudi Arabia as justification for their horrid practices, in these same texts, we find that the Prophet Muhammad reprimanded his followers for stoning a person who attempted to flee. He also condemned those who killed innocent people. By drawing on these lessons, mainstream Muslims must illustrate that compassion, humanity and sense should override scriptural rigidity understood with anger and revenge
More than any other Muslim community across the world, those of us who were born, raised and educated in the west have access to both cultures: Islam and the west. It is my generation that can bridge the gap between what seem like warring parties. Our arguments carry greater weight in the Muslim East. Western Muslims have a duty to continue developing what is a nascent phenomenon: Western Islam. We have no choice but to find common ground between our faith and our culture, Islam and the West, and then offer an alternative path to our brethren in the Muslim East
The presence of millions of Muslims in the West is an asset with which we can bring civilisational harmony. But Western Muslims must, in the words of Chief Rabbi Jonathan Sacks, 'build our home together' with fellow citizens of all and no faith. It is our common bond, being human, which comes first. Our future must be a negotiated one. The Koran repeatedly calls us to think, contemplate and reflect. For how much longer will we be the laughing stock of the world? And all over a teddy bear
· Ed Husain is author of The Islamist
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Muhammad Elamin
القلب النابض
Mohamed Omer
فيس بوك
تويتر
انستقرام
يوتيوب
بنتيريست