Posts Tagged ‘islam in europe’

‘Muslim Camp’ draws teens to combat extremism

August 19th, 2009

COVENTRY, England (Reuters) – Like any rousing Islamic preacher, Muhammed Tahir ul-Qadri’s voice rises to a shout and his index finger jabs as he hammers home a point.

But rather than angry calls for jihad (holy war) or a vitriolic denunciation of the West and its aggressions against Islam, Qadri’s message, equally forcefully delivered, is about moderation, peace, inclusion and understanding.

Addressing a packed auditorium from a raised platform, his words beamed on to large screen behind him, more than 1,000 young followers hang on his every word, even as his lecture moves into its fourth uninterrupted hour.

“Islam is not a religion of seclusion, it is not a religion of detachment,” he thunders from the dais, occasionally pausing to wipe the sweat from his brow or adjust his spectacles.

“Any killer of a non-Muslim citizen, he will go to hell. Those who are committing terroristic acts from Pakistan and Afghanistan and claiming it is jihad — they do not know what jihad is. It is forbidden. There will not be janna (paradise) for them,” he hollers, to shouts of approval from his listeners.

Qadri, 58, who was born in Pakistan but now lives in Canada, is a renowned scholar of Sufism, a long tradition within Islam that focuses on spirituality, emphasizing peace and moderation.

The author of more than 400 books on Islamic scholarship and law, Qadri travels the world delivering sermons to Sufis, while his organization, called Minhaj ul-Quran, has spread to 80 countries, from Greece to Fiji, since its founding in 1981.

In Britain, he is the main draw at a three-day retreat for young Muslims called “Al Hidayah” (Guidance), which over the past five years has grown into the biggest spiritual camp of its kind, with more than 1,200 attendees from a dozen countries.

Qadri believes camps like his, which attract teenagers — girls and boys wearing traditional dress who sit separately in the auditorium — as well as their parents and children as young as six, can play a part in combating extremism within Islam.

For Britain, that has been particularly important since 2003, when the country joined the invasion of Iraq, and 2005, when four young British Muslims carried out suicide bombings on the London transport network, killing 52 people.

“I feel it is my duty to save the younger generation from radicalization,” Qadri said quietly over lunch on Sunday, shortly after finishing the second of several lectures and question-and-answer sessions, which concluded on Monday.

“We need to prepare them mentally and academically, intellectually and spiritually, against extremist tendencies and radical and terrorist attitudes. We need to provide them with an awakening of the true picture of Islam,” he said.

TACKLING EXTREMISM

Around the world, and particularly in the United States, there has been a steady increase in adherence to Sufism in the past decade. Governments keen to tackle the spread of more radical branches of Islam in their countries have worked with Sufi scholars and tried to emphasize their teachings.

In Britain, home to around 1.7 million Muslims, the bulk from Pakistan, the government at first worked to promote Sufism, supporting the creation in 2006 of the Sufi Muslim Council, a group that took a strong stand against Islamist extremism.

But since then, it has moved away from explicit support, saying that working via the Sufi community — whose exact number in Britain is not known — is just one element of a wider approach to countering Islamic radicalism.

“It’s part of a broader engagement. We don’t want to isolate any one group over another,” a government spokeswoman said.

Supporters of Qadri, though, are adamant about the benefits of his teachings, with students coming from as far as Denmark and Canada to hear him speak during the three-day retreat. Women in particular like his emphasis on female equality within Islam, an element not always touched on by other Islamic scholars.

“What he says is mind-opening, it makes you feel good as a woman,” said Sofia Saeed, 27, a legal assistant who traveled from Manchester to attend the retreat with a friend.

“There’s no discrimination here. It makes you feel like a stronger believer, a stronger person,” she said, comfortably mixing designer sunglasses with her full hijab head covering.

Qadri, a former minister in Pakistan and close associate of Benazir Bhutto, the assassinated former prime minister, does not believe his teachings can change radical minds overnight, but he is a believer that intellect can ultimately defeat extremism.

“If the terrorists are 10 people and the peaceful are 1,000, then they are more powerful than us with their arms, even if we are 5,000,” he said. “But the point is that we have to make the 5,000 more powerful not with arms, but by the communication of the right message of Islam.”

(Reporting by Luke Baker; Editing by Jon Boyle)

This article is taken from http://uk.reuters.com/article/idUKTRE5792AL20090810?sp=true

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‘Muslim Camp’ draws U.K. teens to combat extremism

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‘Ideas are the best’ weapons: Islamic scholar

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Messenger of moderation
Sufischolar seeks to save young Muslims from radicalization

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‘Muslim Camp’ draws U.K. teens to combat extremism

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‘Muslim Camp’ draws U.K. teens to combat extremism

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‘Muslim Camp’ draws UK teens to combat extremism

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UK Sufi Camp Combats Extremism

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Gran Bretagna, “campo islamico” contro estremismo seduce giovani

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‘Muslim Camp’ draws UK teens to combat extremism

Birmingham Post
Islamic author denounces terrorism as a cancer in Muslim world

Islam Online
UK Sufi Camp Combats Extremism

National Post
Preacher a voice for moderation

Point de Bascule Canada
GRANDE BRETAGNE – UN IMAM SOUFISTE CANADIEN PRÊCHE UN AUTRE ISLAM À DES MUSULMANS BRITANNIQUES. IL ENSEIGNE L’INCLUSION, LA “SPIRITUALITÉ”, LA PAIX ET LA MODÉRATION…

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‘Muslim Camp’ draws U.K. teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism

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‘Muslim Camp’ draws UK teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism

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‘Muslim Camp’ draws UK teens to combat extremism

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‘Muslim Camp’ draws UK teens to combat extremism

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“Muslim Camp” draws teens to combat extremism

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‘Muslim Camp’ draws UK teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism

Reuters
“Muslim Camp” draws teens to combat extremism

Canada
‘Muslim Camp’ draws U.K. teens to combat extremism

The PEW Forum | Religion News
‘Ideas are the best’ weapons: Islamic scholar

The Siasat
‘Muslim Camp’ draws UK teens to combat extremism

Bay Ledger News Zone
“Muslim Camp” draws teens to combat extremism

Maryam-blog Blogspot
‘MUSLIM CAMP’ DRAWS UK TEENS TO COMBAT EXTREMISM

Talk Islam
“Muslim Camp” draws teens to combat extremism.

Times of Malta
Without attacks, Qaeda’s roars ring hollow

In Sing
‘Muslim Camp’ draws UK teens to combat extremism

msnbc
‘Muslim Camp’ draws UK teens to combat extremism

‘Ideas are the best’ weapons: Islamic scholar

August 19th, 2009

Mohammed Tahir ul-Qadri launches ‘intellectual war’ on terrorism with sermons on peace and tolerance

Mohammed Tahir ul-Qadri is on the phone, talking about war, but he is not referring to guns.

“I don’t know how to use a pistol,” admits the Pakistani-born Islamic scholar, who is in Birmingham, England, at the moment, though he spends roughly 10 months a year in Canada, his adopted home for the past several years. “If you put a pistol in my hand, I wouldn’t know how to use it.”

The 58-year-old spiritual leader does know how to use words and ideas, however, and he is recruiting them both in the cause of peace.

“I have, you can say, announced an intellectual and spiritual war against extremism and terrorism. I believe this is the time to stand up for moderate Islamic scholars who believe in peace.”

Forget for now the lurid images of hatred and bloodshed that have dominated Western perceptions of Islam in recent years, and lend an ear to this voluble, bespectacled Canadian grandfather, who is at the forefront of what some might call a renaissance of moderate Islam, preaching a doctrine of inclusion and tolerance.

“He is definitely a scholar who should be highlighted,” says Asad Dean, a Muslim community organizer in Toronto. “He has a fantastic relationship with all the communities.”

In their struggle for the hearts and minds of the world’s 1.4 billion Muslims, Qadri and other like-minded clerics are squaring off against ruthless organizations, such as the Taliban and Al Qaeda, which present a very different facet of Islam, one that celebrates violence while rejecting any prospect of accommodation with the West.

The welfare, livelihood and dreams of tens of millions of people around the globe depend on which side triumphs in this battle of words and ideas, a battle that is also a contest of military might – in Afghanistan, Pakistan and Iraq.

Qadri is far from alone in this fight.

Partly in response to U.S. President Barack Obama’s recent opening to the Muslim world, moderate Islamic clerics in many lands have been emboldened to speak out against those who traffic in the weapons of hate.

“Ideas are the best arms,” Qadri says. “Societies should be armed with better ideas.

“To me, the ideal society in the world is Canadian society,” he says. “We believe in the letter and spirit of multiculturalism.”

Qadri has no patience with violent extremists who claim to represent his faith.

Lately, it is Osama bin Laden and his ilk who have transfixed the attention of the West, but Qadri regards them as exceptions – traitors to Islam – who have achieved an influence out of proportion to their numbers.

In large measure, he holds the news media responsible for presenting a distorted picture of Islam, one that depicts its adherents as fist-waving advocates of hate.

“Millions and millions of Muslim people – more than a billion – are living a peaceful life,” he says, “but their life does not create news.”

Violence, of course, does create news, as do tyranny and intolerance.

“They make women stay in their homes,” he says of Muslim extremists. “They destroy girls’ schools. This is against Islam, totally wrong. This has created a very bad image.”

Qadri, who has served for a time as a member of Pakistan’s National Assembly, has spent years promoting interfaith dialogue, largely through Minhaj-ul-Quran International, a non-governmental organization he founded in 1980 and still heads.

Qadri, who will return to Canada early next month, lives near Hamilton, where he devotes himself to writing about Islam. He says he is determined to change the negative images now associated with his faith, while also stopping radical Islam in its tracks.

It’s a tall order but an urgent one.

“We want a secure future for everybody,” he says. “I speak of the human race.”

This article is taken from http://uk.reuters.com/article/idUKTRE5792AL20090810?sp=true

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‘Ideas are the best’ weapons
‘Muslim Camp’ draws UK teens to combat extremism
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“Muslim Camp” draws teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism

Global Tv . Com
‘Muslim Camp’ draws U.K. teens to combat extremism

The Star phoenix
‘Muslim Camp’ draws U.K. teens to combat extremism

Toronto Star
‘Ideas are the best’ weapons: Islamic scholar

Canada.com
Messenger of moderation
Sufischolar seeks to save young Muslims from radicalization

The Brunei Times
UK Muslim camp preaches peace

National Post
Messenger of moderation

National Post
Preacher a voice for moderation

The Gazette
‘Muslim Camp’ draws U.K. teens to combat extremism

The Vancouver Sun
‘Muslim Camp’ draws U.K. teens to combat extremism

The Malaysia Insider
‘Muslim Camp’ draws UK teens to combat extremism

Islam Online.net
UK Sufi Camp Combats Extremism

Republika Online
Kamp Muslim Inggris Melawan Ekstrimis

Reuters Italia
Gran Bretagna, “campo islamico” contro estremismo seduce giovani

Reuters India
‘Muslim Camp’ draws UK teens to combat extremism

Birmingham Post
Islamic author denounces terrorism as a cancer in Muslim world

Islam Online
UK Sufi Camp Combats Extremism

National Post
Preacher a voice for moderation

Point de Bascule Canada
GRANDE BRETAGNE – UN IMAM SOUFISTE CANADIEN PRÊCHE UN AUTRE ISLAM À DES MUSULMANS BRITANNIQUES. IL ENSEIGNE L’INCLUSION, LA “SPIRITUALITÉ”, LA PAIX ET LA MODÉRATION…

The Province
‘Muslim Camp’ draws U.K. teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism

The Windsor Star
‘Muslim Camp’ draws U.K. teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism

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`Muslim Camp` Draws UK Teens To Combat Extremism

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‘Muslim Camp’ draws UK teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism!

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“Muslim Camp” draws teens to combat extremism

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‘Muslim Camp’ draws UK teens to combat extremism

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‘Muslim Camp’ draws U.K. teens to combat extremism

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“Muslim Camp” draws UK teens to combat extremism

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‘Muslim Camp’ draws teens to combat extremism

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“Muslim Camp” Draws Teens to Combat Extremism

Euro Islam . Info
‘Muslim Camp’ draws UK teens to combat extremism

Hizb ut-Tahrir
“Muslim Camp” draws UK teens to combat extremism

World News
‘Muslim Camp’ draws UK teens to combat extremism

Toronto Star
‘Muslim Camp’ draws UK teens to combat extremism

The Free Library online
“Muslim Camp” draws teens to combat extremism

Daily Times
‘Muslim Camp’ draws UK teens to combat extremism

Reuters UK
“Muslim Camp” draws UK teens to combat extremism

Reuters
“Muslim Camp” draws teens to combat extremism

Canada
‘Muslim Camp’ draws U.K. teens to combat extremism

The PEW Forum | Religion News
‘Ideas are the best’ weapons: Islamic scholar

The Siasat
‘Muslim Camp’ draws UK teens to combat extremism

Bay Ledger News Zone
“Muslim Camp” draws teens to combat extremism

Maryam-blog Blogspot
‘MUSLIM CAMP’ DRAWS UK TEENS TO COMBAT EXTREMISM

Talk Islam
“Muslim Camp” draws teens to combat extremism.

Times of Malta
Without attacks, Qaeda’s roars ring hollow

In Sing
‘Muslim Camp’ draws UK teens to combat extremism

msnbc
‘Muslim Camp’ draws UK teens to combat extremism

Messenger of moderation

August 19th, 2009

Sufischolar seeks to save young Muslims from radicalization

Like any rousing Islamic preacher, Muhammed Tahir ul-Qadri’s voice rises to a shout and his index finger jabs as he hammers home a point.

But rather than angry calls for jihad or a vitriolic denunciation of the West and its aggressions against Islam, Mr. Qadri’s message, equally forcefully delivered, is about moderation, peace, inclusion and understanding.

Addressing a packed auditorium from a raised platform, his words beamed on to large screen behind him, more than 1,000 young followers hang on his every word, even as his lecture moves into its fourth uninterrupted hour.

“Islam is not a religion of seclusion, it is not a religion of detachment,” he thunders from the dais, occasionally pausing to wipe the sweat from his brow or adjust his spectacles.

“Any killer of a non-Muslim citizen, he will go to hell. Those who are committing terroristic acts from Pakistan and Afghanistan and claiming it is jihad — they do not know what jihad is. It is forbidden. There will not be janna [paradise] for them,” he hollers, to shouts of approval.

Mr. Qadri, 58, who was born in Pakistan but now lives in Canada, is a renowned scholar of Sufism, a long tradition within Islam that focuses on spirituality, emphasizing peace and moderation.

The author of more than 400 books on Islamic scholarship and law, he travels the world delivering sermons to Sufis, while his organization, called Minhaj ul-Quran, has spread to 80 countries, from Greece to Fiji, since its founding in 1981.

In Britain, he is the main draw at a three-day retreat for young Muslims called Al Hidayah (guidance), which over the past five years has grown into the biggest spiritual camp of its kind, with more than 1,200 attendees from a dozen countries.

Mr. Qadri believes camps such as his, which attract teenagers — girls and boys wearing traditional dress who sit separately in the auditorium– as well as their parents and children as young as six, can play a part in combating extremism within Islam.

For Britain, that has been particularly important since 2003, when the country joined the invasion of Iraq, and 2005, when four young British Muslims carried out suicide bombings on the London transport network, killing 52 people.

“I feel it is my duty to save the younger generation from radicalization,” Mr. Qadri said quietly over lunch on Sunday, shortly after finishing the second of several lectures and question-and-answer sessions, which concluded yesterday.

“We need to prepare them mentally and academically, intellectually and spiritually, against extremist tendencies and radical and terrorist attitudes. We need to provide them with an awakening of the true picture of Islam.”

Around the world, and particularly in the United States, there has been a steady increase in adherence to Sufism in the past decade. Governments keen to tackle the spread of more radical branches of Islam in their countries have worked with Sufischolars and tried to emphasize their teachings.

In Britain, home to about 1.7 million Muslims, mostly from Pakistan, the government at first worked to promote Sufism, supporting the creation in 2006 of the Sufi Muslim Council, a group that took a strong stand against Islamist extremism.

But since then, it has moved away from explicit support, saying that working via the Suficommunity — whose exact number in Britain is not known — is just one element of a wider approach to countering Islamic radicalism.

“It’s part of a broader engagement. We don’t want to isolate any one group over another,” a government spokeswoman said.

Supporters of Mr. Qadri, though, are adamant about the benefits of his teachings, with students coming from as far as Denmark and Canada to hear him speak during the retreat.

Women in particular like his emphasis on female equality within Islam, an element not always touched on by other Islamic scholars.

“What he says is mind-opening, it makes you feel good as a woman,” said Sofia Saeed, 27, a legal assistant who travelled from Manchester to attend the retreat with a friend.

“There’s no discrimination here. It makes you feel like a stronger believer, a stronger person,” she said, comfortably wearing both designer sunglasses and her full hijab head covering.

Mr. Qadri, a former minister in Pakistan and close associate of Benazir Bhutto, the assassinated former prime minister, does not believe his teachings can change radical minds overnight, but he is a believer that intellect can ultimately defeat extremism.

“If the terrorists are 10 people and the peaceful are 1,000, then they are more powerful than us with their arms, even if we are 5,000,” he said.

“But the point is that we have to make the 5,000 more powerful not with arms, but by the communication of the right message of Islam.”

This article is taken from http://www.canada.com/news/story.html?id=1879637

More Links

Google News, UK
‘Ideas are the best’ weapons
‘Muslim Camp’ draws UK teens to combat extremism
Kamp Muslim Inggris Melawan Ekstrimis

Yahoo News
“Muslim Camp” draws teens to combat extremism

euronews
“Muslim Camp” draws UK teens to combat extremism

Stv
“Muslim Camp” draws UK teens to combat extremism

Global Tv . Com
‘Muslim Camp’ draws U.K. teens to combat extremism

The Star phoenix
‘Muslim Camp’ draws U.K. teens to combat extremism

Toronto Star
‘Ideas are the best’ weapons: Islamic scholar

Canada.com
Messenger of moderation
Sufischolar seeks to save young Muslims from radicalization

The Brunei Times
UK Muslim camp preaches peace

National Post
Messenger of moderation

National Post
Preacher a voice for moderation

The Gazette
‘Muslim Camp’ draws U.K. teens to combat extremism

The Vancouver Sun
‘Muslim Camp’ draws U.K. teens to combat extremism

The Malaysia Insider
‘Muslim Camp’ draws UK teens to combat extremism

Islam Online.net
UK Sufi Camp Combats Extremism

Republika Online
Kamp Muslim Inggris Melawan Ekstrimis

Reuters Italia
Gran Bretagna, “campo islamico” contro estremismo seduce giovani

Reuters India
‘Muslim Camp’ draws UK teens to combat extremism

Birmingham Post
Islamic author denounces terrorism as a cancer in Muslim world

Islam Online
UK Sufi Camp Combats Extremism

National Post
Preacher a voice for moderation

Point de Bascule Canada
GRANDE BRETAGNE – UN IMAM SOUFISTE CANADIEN PRÊCHE UN AUTRE ISLAM À DES MUSULMANS BRITANNIQUES. IL ENSEIGNE L’INCLUSION, LA “SPIRITUALITÉ”, LA PAIX ET LA MODÉRATION…

The Province
‘Muslim Camp’ draws U.K. teens to combat extremism

Euro News
“Muslim Camp” draws UK teens to combat extremism

The Windsor Star
‘Muslim Camp’ draws U.K. teens to combat extremism

IB Times
“Muslim Camp” draws UK teens to combat extremism

Javno
`Muslim Camp` Draws UK Teens To Combat Extremism

Aussie Muslims
‘Muslim Camp’ draws UK teens to combat extremism

The Revival
“Muslim Camp” draws UK teens to combat extremism!

NEWS Tin
“Muslim Camp” draws teens to combat extremism

Yanabi . Com
“Muslim Camp” draws teens to combat extremism…

Digg
‘Muslim Camp’ draws teens to combat extremism

Nicer News
‘Muslim Camp’ draws teens to combat extremism

Topix
‘Muslim Camp’ draws UK teens to combat extremism

Canada
‘Muslim Camp’ draws U.K. teens to combat extremism

Leader Post
‘Muslim Camp’ draws U.K. teens to combat extremism

Best News
“Muslim Camp” draws UK teens to combat extremism

World Peace
‘Muslim Camp’ draws teens to combat extremism

ABC News
“Muslim Camp” Draws Teens to Combat Extremism

Euro Islam . Info
‘Muslim Camp’ draws UK teens to combat extremism

Hizb ut-Tahrir
“Muslim Camp” draws UK teens to combat extremism

World News
‘Muslim Camp’ draws UK teens to combat extremism

Toronto Star
‘Muslim Camp’ draws UK teens to combat extremism

The Free Library online
“Muslim Camp” draws teens to combat extremism

Daily Times
‘Muslim Camp’ draws UK teens to combat extremism

Reuters UK
“Muslim Camp” draws UK teens to combat extremism

Reuters
“Muslim Camp” draws teens to combat extremism

Canada
‘Muslim Camp’ draws U.K. teens to combat extremism

The PEW Forum | Religion News
‘Ideas are the best’ weapons: Islamic scholar

The Siasat
‘Muslim Camp’ draws UK teens to combat extremism

Bay Ledger News Zone
“Muslim Camp” draws teens to combat extremism

Maryam-blog Blogspot
‘MUSLIM CAMP’ DRAWS UK TEENS TO COMBAT EXTREMISM

Talk Islam
“Muslim Camp” draws teens to combat extremism.

Times of Malta
Without attacks, Qaeda’s roars ring hollow

In Sing
‘Muslim Camp’ draws UK teens to combat extremism

msnbc
‘Muslim Camp’ draws UK teens to combat extremism

Preacher a voice for moderation

August 19th, 2009

COVENTRY, England — Like any rousing Islamic preacher, Muhammed Tahir ul-Qadri’s voice rises to a shout and his index finger jabs as he hammers home a point.

But rather than angry calls for jihad or a vitriolic denunciation of the West and its aggressions against Islam, Mr. Qadri’s message, equally forcefully delivered, is about moderation, peace, inclusion and understanding.

Addressing a packed auditorium from a raised platform, his words beamed on to large screen behind him, more than 1,000 young followers hang on his every word, even as his lecture moves into its fourth uninterrupted hour.

“Islam is not a religion of seclusion, it is not a religion of detachment,” he thunders from the dais, occasionally pausing to wipe the sweat from his brow or adjust his spectacles.

“Any killer of a non-Muslim citizen, he will go to hell. Those who are committing terroristic acts from Pakistan and Afghanistan and claiming it is jihad – they do not know what jihad is. It is forbidden. There will not be janna [paradise] for them,” he hollers, to shouts of approval.

Mr. Qadri, 58, who was born in Pakistan but now lives in Canada, is a renowned scholar of Sufism, a long tradition within Islam that focuses on spirituality, emphasizing peace and moderation.

The author of more than 400 books on Islamic scholarship and law, he travels the world delivering sermons to Sufis, while his organization, called Minhaj ul-Quran, has spread to 80 countries, from Greece to Fiji, since its founding in 1981.

In Britain, he is the main draw at a three-day retreat for young Muslims called Al Hidayah (Guidance), which over the past five years has grown into the biggest spiritual camp of its kind, with more than 1,200 attendees from a dozen countries.

Mr. Qadri believes camps such as his, which attract teenagers – girls and boys wearing traditional dress who sit separately in the auditorium – as well as their parents and children as young as six, can play a part in combating extremism within Islam.

For Britain, that has been particularly important since 2003, when the country joined the invasion of Iraq, and 2005, when four young British Muslims carried out suicide bombings on the London transport network, killing 52 people.

“I feel it is my duty to save the younger generation from radicalization,” Mr. Qadri said quietly over lunch on Sunday, shortly after finishing the second of several lectures and question-and-answer sessions, which concluded yesterday.

“We need to prepare them mentally and academically, intellectually and spiritually, against extremist tendencies and radical and terrorist attitudes. We need to provide them with an awakening of the true picture of Islam.”

Around the world, and particularly in the United States, there has been a steady increase in adherence to Sufism in the past decade. Governments keen to tackle the spread of more radical branches of Islam in their countries have worked with Sufi scholars and tried to emphasize their teachings.

In Britain, home to about 1.7 million Muslims, mostly from Pakistan, the government at first worked to promote Sufism, supporting the creation in 2006 of the Sufi Muslim Council, a group that took a strong stand against Islamist extremism.

But since then, it has moved away from explicit support, saying that working via the Sufi community – whose exact number in Britain is not known – is just one element of a wider approach to countering Islamic radicalism.

“It’s part of a broader engagement. We don’t want to isolate any one group over another,” a government spokeswoman said.

Supporters of Mr. Qadri, though, are adamant about the benefits of his teachings, with students coming from as far as Denmark and Canada to hear him speak during the three-day retreat.

Women in particular like his emphasis on female equality within Islam, an element not always touched on by other Islamic scholars.

“What he says is mind-opening, it makes you feel good as a woman,” said Sofia Saeed, 27, a legal assistant who travelled from Manchester to attend the retreat with a friend.

“There’s no discrimination here. It makes you feel like a stronger believer, a stronger person,” she said, comfortably wearing both designer sunglasses and her full hijab head covering.

Mr. Qadri, a former minister in Pakistan and close associate of Benazir Bhutto, the assassinated former prime minister, does not believe his teachings can change radical minds overnight, but he is a believer that intellect can ultimately defeat extremism.

“If the terrorists are 10 people and the peaceful are 1,000, then they are more powerful than us with their arms, even if we are 5,000,” he said.

“But the point is that we have to make the 5,000 more powerful not with arms, but by the communication of the right message of Islam.”

This article is taken from http://www.nationalpost.com/news/story.html?id=1879055

More Links

Google News, UK
‘Ideas are the best’ weapons
‘Muslim Camp’ draws UK teens to combat extremism
Kamp Muslim Inggris Melawan Ekstrimis

Yahoo News
“Muslim Camp” draws teens to combat extremism

euronews
“Muslim Camp” draws UK teens to combat extremism

Stv
“Muslim Camp” draws UK teens to combat extremism

Global Tv . Com
‘Muslim Camp’ draws U.K. teens to combat extremism

The Star phoenix
‘Muslim Camp’ draws U.K. teens to combat extremism

Toronto Star
‘Ideas are the best’ weapons: Islamic scholar

Canada.com
Messenger of moderation
Sufischolar seeks to save young Muslims from radicalization

The Brunei Times
UK Muslim camp preaches peace

National Post
Messenger of moderation

National Post
Preacher a voice for moderation

The Gazette
‘Muslim Camp’ draws U.K. teens to combat extremism

The Vancouver Sun
‘Muslim Camp’ draws U.K. teens to combat extremism

The Malaysia Insider
‘Muslim Camp’ draws UK teens to combat extremism

Islam Online.net
UK Sufi Camp Combats Extremism

Republika Online
Kamp Muslim Inggris Melawan Ekstrimis

Reuters Italia
Gran Bretagna, “campo islamico” contro estremismo seduce giovani

Reuters India
‘Muslim Camp’ draws UK teens to combat extremism

Birmingham Post
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Islam and Minorities

August 9th, 2009

Words fail to express the feelings of horror and grief one experienced while watching the scenes of mayhem, destruction of homes and the burning of seven people alive on TV channels in the Gojra city of Punjab. What made it all the more poignant was the fact that people, inspired by religious fervour and egged on by the so-called religious clerics having half-baked understanding of Islam, were doing everything our great religion condemned and ordained its followers against. Thus through their actions, these people brought a bad name not only to Pakistan but also Islam. Displaying sheer ignorance of Islamic teachings, they handed down a justification to those elements who are, otherwise, bent on demonizing Islam by invoking such incidents as the representation of what Islam stands for. It is high time we introspected ourselves and went back to the teachings of Islam vis-à-vis minorities.

Islam espouses values of universal brotherhood, tolerance and mutually peaceful coexistence ordaining its followers to be the source of peace for people around them. It aims at the establishment of such an ideal state and society where all citizens, irrespective of their association, religious identity, race, colour and creed, enjoy the similar rights and equality in the eyes of law. The Quranic injunction “There is no coercion in religion” (2:256) negates the element of coercion and oppression in religious matters and forms the basis for protection of rights of minorities. At another place, Allah Almighty says in the Holy Quran: “(So) for you is your religion and for me is my religion” (109:6)

The importance and sanctity of rights Islam gives to minorities can be further gauged by the saying of the Holy Prophet (saw): “Beware! If anyone dared oppress a member of minority community or usurped his right or tortured him more than his endurance or took something away forcibly without his consent, I would fight (against such Muslim) on his behalf on the Day of Judgment.” (Abu Dawood 3:170)

This is not merely a warning but has the sanctity of a law, which was promulgated in the Islamic state during the blessed period of the Holy Prophet (PBUH) but which also continued to be implemented in the later period and is still a part of constitution of Islamic state. The Holy Prophet (PBUH) would always forewarn Muslims about the rights of the minorities. While talking of minorities one day, he said: “Whosoever killed a member of a minority community, he would not smell the fragrance of paradise though fragrance of paradise would cover the distance of forty years.” (Ibne Rushd, Badiya-tul-Mujtahid, 2:299)

Whenever the non-Muslim delegations would come to the Holy Prophet (pubh), he would extend them hospitality himself. Once a Christian delegation from Abyssinia came over to meet the Prophet of Islam (PBUH) in the blessed city of Madina, he took it upon himself to play host to the guests and made them stay in the Prophet’s Mosque. He said: “These people occupy distinguished and privileged status for our companions, therefore, I chose to extend them respect and hospitality myself.” (Ibne Kathir, as-Seertun Nabvia, 2:31)

Likewise, another 14-member Christian delegation from Nijran came to the holy city of Madina. The Holy Prophet (PBUH) made the delegation stay in the Prophet’s Mosque and allowed the Christians of the delegation to worship according to their religion in the Prophet’s Mosque. (Ibne Saad, at-Tabqatul Kubra, 1:357)

Such was the deep and penetrating impact of the Holy Prophet’s good treatment of the minorities that their interaction with him was also based on respect and reverence. When an ally Jew was about to die during a battle, people asked him about the possible heir to his huge property, he said that the Holy Prophet (PBUH) would be guardian of his property. This speaks volumes of the reverence the Prophet of Islam (PBUH) had in the eyes of the non-Muslims.

Imam Abu Yousuf writes in his magnum opus “Kitab-ul-Khiraj” that both Muslims and non-Muslim minorities were treated equally in respect of civil law and law of punishments during the Prophetic period and that of the rightly guided caliphs. Once a Muslim killed a non-Muslim during the period of the Holy Prophet (saw). He ordered the killing of that Muslim by way of Qisas and said: “The protection of rights of non-Muslims is my most important duty.” (Shaafi, al-Masand, 1:343)

In the like manner, the status of a Muslim and a non-Muslim is equal in civil law in an Islamic state. The non-Muslim would also deserve the same punishment which would be meted out to a Muslim in case of committal of crimes. Whether a non-Muslim steals things of a Muslim or otherwise, both would deserve the equal amount of punishment. No discrimination can be allowed in their treatment in the eyes of law.

Contrary to the teachings of Islam and the sayings of the Holy Prophet (saw), our actual conduct is shameful to put it mildly, which is responsible for bringing Islam into disrepute. No sane Muslim can approve and condone such reprehensible acts as witnessed in Gojra. It is a matter of immense concern as to how a small minority of bigoted and radical Mullahs can hold sway over ignorant people and make them dance to their tune without any fear of reprisal from state and its law enforcement agencies.

While the administrative failure to nip evil in the bud may be blamed for the outbreak of riots in the short-run, colossal havoc these happenings caused is a reflection of how extremism has penetrated our attitudes and social behaviours. The state cannot allow this situation to worsen by adopting passive and reactive response. It needs to initiate action to undo the damage it did when it promoted and co-opted a particular religious mindset at the cost of social equilibrium, religious tolerance and sectarian harmony. At a time when we need to reach out to other faiths in a bid to engage them in constructive dialogue aimed at finding solutions to the contemporary problems, such acts prove only counterproductive. In the next article, I would discuss the peculiar nature of rights minorities enjoy in an Islamic state.

Establishment of Muslim Christian Dialogue Forum (MCDF)

August 8th, 2009

A meeting of the Forum was held under the chairmanship of Chairman PAT Dr Muhammad Tahir-ul-Qadri at Central Secretariat PAT. The meeting continued for four hours. It was extensively attended by the Christian counterparts including Bishop Samuel Izraia, Bishop Andrew Francis special advisor to Pope Jan Pal II for Asia, Father James Chanan OP, accompanied by 125 Bishops, leaders, fathers and priests. This was heartening to see that the delegation comprised both the Catholic as well as Protestant members.

The matters that came under discussion included the minority rights under the constitution of Pakistan and Islam. The meeting decided to work for interfaith harmony, tolerance and elimination of extremist trends from the society. It was specially observed that both the communities will jointly work to eliminate hatred culture and terrorist tendencies from the society.

The meeting also discussed appropriate measures to spread the message of the Forum in four provinces of Pakistan, the Federal Capital Islamabad and in the foreign world. Shaykh-ul-Islam Dr Tahir-ul-Qadri emphasized that they intended to create interfaith harmony on the bases of humanitarian and patriotic values so that people from all sections of the society work jointly and coherently for the development and progress of the country.

It was decided that the central executive of MCDF would comprise 30 members 15 Muslim and 15 Christian. A working group was also formulated within the central executive to design programmes, formulate the Executive’s agenda and implementation of decisions.

A women interfaith group was also formulated to achieve the objectives of the forum among the womanfolk as well.

Later Dr Tahir-ul-Qadri told the newsmen that the first ever Muslim Christian Walk will be conducted on the Mall Lahore lead by politico religious leaders in addition to social workers belonging to both the communities. Ladies and children will also join the walk.

Moreover the X-miss celebrations well also be held jointly before which a roundtable conference will be organized to address the mutual issues.

Need for UN’s Reform

August 8th, 2009

By Sahibzada Hussain Mohi-ud-Din Qadri

(This article was published in Daily The Frontier Post on Thursday July 23, 2009)

The need for the reform of United Nations cannot be overemphasized, given the complexity of world geo-political scene and the mess the whole world has got into due to lack of effective oversight of the world body. The Millennium summit of United Nations Organization held in 2000 was a landmark event because it set new goals for the world body to achieve in the realms of world peace and economic uplift. The Millennium Declaration issued at the end of the summit represented the collective will of the member states to work together for achieving peace and ensuring a just economic world order based upon the premise of including poor and third world countries in the economic race.

Unfortunately for the people across continents, the UN underwent one crisis after the other caused mainly by the unipolarity in the global world order. As a result of successive failures of the world body to deal with issues in an even-handed manner, the UN faces the worst crisis of lack of trust and credibility in its ability to rise to the occasions.

There is a widespread feeling among the vast section of humanity that it is in fact a handmaiden of the big powers lacking the capability to enforce its charter and ensure peace in the conflict-ridden world. The disappointed people rightly view its role as that of a helpless institution that has no other option but to fall in line when confronted with the specific agendas of the major countries of the world. Coupled with these issues is the inability of the world body to solve such disputes as Palestine and Kashmir involving Muslims.

This lack of trust has basically originated from the UN’s failure in implementing its resolutions regarding disputes involving Muslims and poor countries of the Third World. In spite of the fact that a score of resolutions lie pending on its agenda, it has been unable to even reiterate its commitment to their justness.

And when it comes to the interest of the powerful countries, it takes no time in doing the needful as is proven by the UN-sanctioned Gulf war against Iraq in 1991-2 and the independence of East Timor.

The big failure of the UN is that it has miserably failed in adjusting itself to the Unipolar World Order. The presence of bipolarity served as a major factor in ensuring the world peace and resultantly the role of UN did not come in for as much questioning as now. The very collapse of USSR should have indicated that the UN would have to be up against grave challenges and huge responsibility awaited it in retaining the trust of all member countries. But it shied away from carving out its role in a new world ruled by new rules of the game.

It is the aftermath of its inactivity that US has been able to coin a new doctrine of unilateralism which constitutes the indictment of the world body. The cherished concept of collective security has been shattered to the core with the penetrating fear.

The mushrooming of the regional blocs for economic and security cooperation should also serve as a curtain-raiser for the UN high-ups. Those integrating themselves in regional groupings have this thought rooted in their mind that the real help would come from the countries of the region because of their mutual stakes and interdependence. This symbolizes the weakening faith of these countries.

In view of the overriding need for the UN to set its house in order, some points are in order which would be helpful in reclaiming the lost ground. Firstly, the UN should review its charter in view of the prevalent world order marked by unipolarity with its attendant problems for the collective security arrangements. The location of its role in the world where different dynamics are at work after the collapse of the communism is of great relevance.

In a bid to restore its lost faith, the UN should decide not to make selective use of force that spells an image of its being a puppet organization. The uniform application of its charter would go a long way in reviving the trust of the member states. It would also restore the UN’s independence in its working.

It is not just the area of security and peace that deserves the attention of the UN. The addressing of issues of global poverty, unemployment and hunger is equally important. The ongoing civil wars and internal strife in the blighted countries of the Third World originate from the presence of the above-mentioned problems when gulf between haves and have-nots reach alarming proportions.

In addition to other factors, the unjust economic system in operation in the world characterized by the dominance of rich countries with no space for developing countries is a major reason behind falling standards of life resulting into civil wars and internal conflicts among the competing classes.

The WTO regime is no doubt an attempt at bridging the gap between developed and the developing countries and offers attractive promises for the much-needed change. But there are vast problems in store for the weak economies if they straightaway sign up with the regime without first setting rules of the game. The UN should devise a strategy to ensure that WTO regime does not become yet another instrument of exploiting the poor countries of the world.

More importantly the UN should bring about reforms in its internal structure. The decision-making process needs to be made more democratized and broad-based with maximum participation of the member countries so that they could own the decisions and the feelings that the decisions are imposed from the above without their participation in the process should be eliminated.

For this purpose, there is a need to make the role of the general assembly more relevant and decisive one. General Assembly of the UN is the representative institution of all member states. In view of this position it should be invested with more powers. Rather it is suggested that the general assembly should serve as a legislature for the UN where UNSC should be responsible to it for all its actions. The UNSC should be bound by the charter to seek mandate from the General Assembly for its decisions in the realm of security and world peace. The discretionary and superior role of UNSC should be reduced to the minimal levels.

There should be no further extension of the veto power of the UNSC. The possession of this power by permanent five members is already against the principles of justice and fair-play. In addition to the supervisory role of the General Assembly, the extension of its membership to some other non-permanent countries would be very helpful in reducing the dominant role of the permanent five.

Lastly the UN should devise strategy in dealing with the post-conflict policing and reconstruction work and there should not be any space for any external power for exploiting the material resources of the said country. The resources should be used for the welfare of the masses of the same country. These steps hold great relevance for the UN in making itself a credible body of the world.

(The writer is a PhD scholar in Economics at the Australian University)

Why Forced Marriages?

August 8th, 2009

By:- Sahibzada Hassan Mohi ud Din Qadri

Since Islam firmly believes in upholding certain basic moral values such as chastity and modesty, which are considered the building blocks of society, it is preferred both morally and ethically that a boy and a girl should not go directly and give his or her offer of marriage to the second party. This arrangement should be done through a third party, preferably the family. Islam most definitely encourages arranged marriages but categorically prohibits forced marriages. Perhaps this is where the basic problem arises requiring the Muslim community to address the issue. The family needs to determine whether it is truly arranging a marriage with the full participation and consent of their children or it is forcing its own consent and views on their children, either through forceful methods or sometimes by emotional and sentimental blackmail.

Given Islamic position on the matter, one may ask why this basic problem still exists. If Islamic law is so categorical then why does the Muslim community continue to abuse their position? Why are Muslim children still being forced to marry against their will? These are the questions that need to be understood and answered.

Firstly, there is a fundamental difference in Islam regarding rights and duties as compared to secular law and culture. According to the Islamic societal order and family structure, parents are compulsorily responsible to take care of the upbringing of their children, to provide for their education, their food, their clothing, their lodging and most critically fulfil all of their needs up to their marriage and attaining adulthood. As the parents reach their old age and have no independent earning, during that period of life it is then the responsibility of their children, in particular the son, to look after the parents. This mutual and reciprocal fulfilment of rights and obligations continues between both the parent and the child, right from the birth till death. Indeed parents, children and other blood relations continue fulfilling the rights of one and another even after the death in the form of charity and other pious deeds. In this way the spiritual, secular, earthly and ethical relations, rights and obligation continue from generation to generation.

In contrast, within other societies, as soon the children attain adulthood or maturity they are not expected to support their own parents in any manner but are free to live totally independent lives. The parents are no more obligated to support their children who in turn have no duty or obligation to help their own parents, even if they are elderly and in great need.

The beauty of the Islamic system of rights and obligations is to maintain a balance between both parties, each knowing their rights but also their limits. However many Muslim parents continue to further their responsibilities, going over and above what is legally required of them. In the particular case of marriage, for example this can include payment of all expenses of the marriage ceremony and settlement of the newly wedded couple. Often this includes even buying a new residence until the son becomes financially independent and he is able to bear the expenses of his family or in the case of a daughter, they will support her until she moves to her husband’s house. Parents invest so much time and effort in their children but then expect something in return for their benevolence.

Problems occur, unfortunately, when Muslim parents and their children cross their limits and raise their expectations of each other, often disturbing the whole beauty of the system. When parents keep on investing extra-ordinarily in their children until their wedding, they begin to expect their children to accede to their wishes completely in the choice of the life partner, or think that it is their parental rights to do so.

This is an undue and unlawful expectation and is an act of transgression and not the justified lawful response. This amounts to snatching the right of free choice from the children or depriving them of their free and independent decision of choosing their life partners which Almighty Allah has vested in them. The ideal manner to deal with such expectations is that the children should help and serve their parents throughout their life. They should not neglect their needs and requirements that is often the case in Western secular society but continue to provide them with both financial and emotional support. Islam has placed great emphasis on the rights of parents, since they have brought up their children often making great sacrifices in order to provide the best for their children. Children should then give parents the confidence through their actions that they will still be there for them once they are married.

A second reason for forced marriages is that often immigrant families have other family members that are still residing in that part of the world they themselves came from. Thus they look for ways and means to bring their nephews and nieces and other close blood relations abroad. They hope to get them settled and the best course available to them is marriage. In most of the cases parents find totally un-matching partners for their children and ignore the relevance and necessity of equality of education, equality of understanding and equality of intellectual ability. Parents need to look and listen to their children. They have been educated in a society totally different from Pakistan, India and other countries of the Asian sub-continent. Their ways of thinking, communicating and understanding are different. It is extremely difficult for spouses, who have been brought up in different cultural and social environments to have a marriage free of discord.

For a resolution of such disputes, there needs to be a friendly dialogue and democratic consultation between parents and children based upon mutual respect and good will. It is through greater understanding and engagement that such issues can be taken care of. Media can be a very good vehicle in this day and age, which can remove confusions, misunderstandings and build bridges. Religious scholars also have an important role to play here aimed at educating people about the Islamic perspective on such issues.

(The writer is a PhD scholar in Islamic Law at an Egyptian University, Cairo)

This Article was printed in Daily The Frontier Post on June 17, 2009

Concept of Forced Marriages in Islam

August 8th, 2009

By:- Hassan Mohi ud Din Qadri

The issue of forced marriages has become an immensely contentious one, resulting in media frenzy over such cases and highlighting a growing problem amongst those communities which in particular belong to the Asian sub-continent. Unfortunately, if a Muslim is involved in such matters it has become the norm to assume that Islam must thus condone such actions. This article thus deals with the issue of forced marriages and tends to explore Islamic perspective on it. The issue of marriage itself is a vast topic and all of its facets cannot be addressed here. This article will merely focus on the legal position of these marriages in Islamic law.

In order to appreciate the Islamic stance on forced marriages, it is necessary to understand basic Islamic principles regarding freedom of choice. A fundamental aspect of Islamic ideology and law is the right of free will and consent and the negation of compulsion and coercion within the human life. This principle has been categorically emphasised in many verses of the Holy Qur’an and Prophetic traditions, in general as well as in specific situations.

It is stated in the Holy Qur’an;

“There is no compulsion in religion, the right path and wrong path, both have been clearly explained and explicitly differentiated from each other”. (2:256)

A person is therefore given the choice to either accept the faith and become a Muslim or refuse and remain a non-Muslim. Indeed, within the Holy Qur’an the Prophets of Allah (s.w.t), throughout the ages, were always given this principle; their duty was to communicate the word of God to humankind, leaving the decision of acceptance in the hands of the recipients of that message.

Imam Ibn Jarir al-Tabri states, whilst interpreting Surah Al-Baqarah (2:256) that some of the local citizens of Madina Manawarra had already imbued their children with the Jewish and Christian faith during their childhood before the migration of the Holy Prophet (PBUH) to Madina Manawarra. However with the advent of Islam, the elders embraced Islam with their free choice and in doing so tried to enforce Islam upon their now grown-up children. Imam Ibn Jarir al-Tabri states that it was within this context that Almighty Allah revealed this Qur’anic verse on the Holy Prophet, commanding that there is no compulsion and coercion in religion. Forcing children and trying to compel them to become a Muslim was categorically prohibited since acceptance of the deen of Islam was declared a matter of free will and choice. Imam Razi and Imam Qurtabi also report the same event from Sayyidina Abdullah Ibn Abbas.

It is pertinent to note that Iman is the most superior value of Muslim life. It is a sacred spiritual contract between a person and his Creator, the benefits of which will be reaped in the Hereafter. If compulsion is prohibited within this sphere of the deen then it naturally follows that any person, be the parent or guardian of an individual, cannot force his/her children to enter into a marriage contract with anyone against their free choice and consent.

Unlike secular law, marriage within the ambit of Islam is not only a civil contract but a religious and spiritual contract between two people – which must be entered into freely and with mutual consent. According to Islamic custom, parents and guardians have specific rights in this matter; to arrange the marriage ceremony and conduct it as a respectful family event; give their advice and recommendation for a life partner for their children. These rights are encapsulated within the philosophy of ‘willayah’. However, Islam does not allow parents, guardians or other relatives to enforce their will or choice on a boy or a girl since it is they who are the real parties to that contract. The right to exercise free will and consent in choosing a spouse is a God given right. This is also clearly evident from important commandments given by the Holy Prophet (PBUH) in numerous Hadith, which lay down the foundational principles of formulating a marriage contract. In the Sahih Al-Bukhari, for example, a chapter in the book of marriage has been given the heading: “No father or mother or any close relation can force his/her children to marry any one against their free will and consent”

Within this chapter Abu Hurairah transmits from the Holy Prophet (PBUH) who said: “No female whether a widow or divorcee will be forced to marry any one unless her express and categorical consent has been freely taken and in the same way a woman not previously married can never be forced to marry anyone unless her free consent and permission is taken”

Imam Bukhari has set another chapter heading within the book of marriage: “If parents force their daughter to marry someone against her wish then the marriage will be void”.

Under this chapter Imam Bukhari reports a Hadith of the Holy Prophet (PBUH) from Khansa Bint e Hizam Al Ansariyah. She states that her father married her off to someone forcefully whom she did not like. She took her case to the Holy Prophet (PBUH) and upon listening to her; the Holy Prophet (PBUH) rejected the marriage and declared the marriage as void”.

In another Hadith in the Sahih of Imam Bukhari it is narrated by Abdullah Ibn Abbas (r.a.d) that the Holy Prophet (PBUH) said that if a woman wants to marry and is already a divorcee or widow, her right of free consent and free choice is superior then the right of her guardian. If she is not previously married and this is her first marriage even then her parents or other guardians cannot enforce their choice on her. They are not allowed to force her to marry any one against her free choice and free consent.

It is thus clearly apparent that forced marriages are totally unacceptable in Islam. Islamic commandments as mentioned above are very categorical in nature. Those who invoke Islam in order to justify their actions do so for ulterior motives. There is a need to educate all and sundry on these issues. In most of the cases, forced marriages are the result of monetary gains, local and tribal traditions and caste affiliations. Strict legislation accompanied by media awareness campaign could be helpful in stemming the trend of the forced marriages.

(The writer is a PhD scholar in Islamic Law at an Egyptian University, Cairo)

This Article was printed in Daily The Frontier Post on June 15, 2009

http://www.thefrontierpost.com/News.aspx?ncat=ar&nid=340

Tackling Terrorism

August 8th, 2009

By Hussain Mohi-ud-Din Qadri

(This article was published in Daily The Nation on Thursday, Jan. 17, 2008)

Ever since 9/11 struck the world, Pakistan has been the worst affected country of the phenomenon of terrorism. Other than Iraq and Afghanistan, where naked civil wars are being fought as a result of foreign interventions, Pakistan is the only country, which has paid so immensely for its contribution to the so-called war on terror. The assassination of national leader Benazir Bhutto in cold blood in Rawalpindi on December 27, 2007 is a cruel reminder of the penetration of terrorists in the body politic of the country. Going by the statistical data on terrorist attacks in the recent years, one is left gasped and aghast at its fast-speeding occurrence. The incorporation of suicide bombing into the terrorist strategy aimed at bleeding Pakistan has posed a major challenge to the national security planners.

What is even more horrifying is the fact that the state and its symbols are also the target of attack by the terrorists. The perpetrators of gloom and doom have declared a war on the state of Pakistan. The state needs to bounce back with full might at its disposal to take on terrorism in a befitting manner and arrest its onward march. It would be in the fitness of things on the part of policy makers to make an assessment of Pakistan’s anti-terrorism strategy, identify its flaws and suggest proposals for mid-course correction. Some of the points given here below are instructive in this regard:

Right from the word go when the Pakistani establishment turned its back on the terrorist organizations and declared its support for the US-led war on terror, certain flaws bordering on strategic errors were too discernible to be neglected. No formal channels were utilized for arriving at consensus on the issue. From the hindsight, it appears that our ruling class chose to move ahead, single-handedly, on the question of cooperation with the US. The terms of engagement negotiated for participation in war on terror left much to be desired. Our policy makers should have calculated the nature and enormity of backlash in case of such a policy turnaround. The guardians of our national security have long been in touch with such shadowy characters due to their mutual involvement in Afghan Jihad in the 1980s. We should have told the US about our domestic compulsions while jumping on the American bandwagon, at the same time, extending our cooperation to the US.

Secondly, our anti-terrorism strategy has been based on the use of force to the exclusion of other available means. Such an exclusivist approach has been counter-productive for our national unity and internal law and order. It should have been known that this war is not a traditional war with a foreign enemy for which our armed forces have been trained. Here the enemy is nameless, faceless and region-less closely intermixed in populations of our tribal areas and parts of NWFP. Although some sporadic attempts were made for solution of the issue through political engagement but the approach was soon to be jettisoned under foreign pressure much to our own detriment. Therefore, we need to revisit our policy of use of force in the light of our experience of fighting militancy and in the larger national interest.

Thirdly, our government has been under fire from the US and other allied quarters to ‘do more’ in spite of delivering so much in war on terror. We have always been on the defensive vis-a-vis the US demands. Dictation seems to have been the order of the day. Coupled with sporadic acknowledgement of cooperation and praise on the leadership, the US has used the policy of stick effectively. Our internal disturbances and law and order situation, a natural corollary of our role in war on terror, is being invoked as a sufficient reason for lack of security of nuclear assets. These clearly are the pressure tactics being employed to force the Pakistani government to do more. Unfortunately, our government has been equally ready to accept all sorts of pressures owing to its own legitimacy problems.

Our internal situation is touching the boiling point by any standard. This is high time we thought of making mid-course correction to arrest our downward march into abyss and anarchy. There is no time for further procrastination. It is high time for action. Our reformulated anti-terrorism strategy should be aimed at following two planks for the achievement of both short-term and long-term interests.

The first and foremost is the tactical plank in order to salvage the fast-deteriorating situation. We need to rethink our engagement with the US on the present terms and conditions. Our further staying the course can be disastrous. We need to disengage ourselves from the American baggage to ensure our tribal brothers and sisters that we are not fighting someone else’s war. In the light of peculiar conditions and tribal traditions of the area we should enlist the support of local elders for alienating and defeating the terrorists. This calls for a shift onto political approach. Military approach subordinated to the political strategy can have the potential of healing the wounds and restore some semblance of normalcy in the country.

At the strategic level, there is a need to think of long-terms steps for calming the situation. The top most at the agenda is the conduct of fair and free electoral exercise resulting into the formation of democratically elected government. Democracy provides the best shield against terrorism and militancy in that people have the feeling of participation in the national decision-making, which is not the case in authoritarian regimes. Thus in this way they come to own governance and its institutions. The biggest challenge at this point in time is to enlist the support of common man against terrorists and terrorism. This can only be done if they are made stakeholders in policy-making. In the long run, it is the institutions, which can eliminate the feelings of deprivation and dispense justice. Therefore when national institutions are credible and above-board, it is easier to fight such scourges as terrorism.

The government needs to take an initiative to reach out to all religio-political parties to form unity among all strands of opinions and develop consensus on all the thorny issues facing the country. Our foreign policy decisions should be informed by such consensus. Political parties also need to realize that rising above party divide for national interest is the need of the hour. Only such a holistic and repackaged strategy may reverse the situation and heal our festering wounds.