Salaaaamun alaikum w.b.t……. Masih lagi dalam tajuk berkenaan Dajjal, dan kali ini saya akan cuba membongkarkan kumpulan-kumpulan yang membuat kerja untuk Dajjal pula. Dan saya akan sertakan pelbagai bukti agar kita boleh fikirkan bersama-sama. Tetapi Yang Maha Mengetahui segalanya hanyalah Allah S.w.t. Kita sebagai hambanya hanya mampu untuk berusaha dan berfikir tentang segala apa yang diciptakanNya.
Mengapa saya berani mengatakan kumpulan yang akan saya sebutkan di sini sebagai pasukan Dajjal? Kerana ada bukti-bukti kukuh termasuk dari hadith yang akan menampakkan kepada kita bahawa kita sekarang sudah banyak dipengaruhi oleh Dajjal, dan pasukannya itu sudah terlalu lama muncul tanpa disedari ramai. Mereka bergerak secara rahsia dan semakin beransur-ansur untuk bergerak secara terang-terang pula. Sebelum itu, mari kita perhatikan kepada simbol-simbol ini.













Ini hanyalah beberapa dari banyak lagi simbol yang boleh didapati di mana-mana di dunia sekarang ini. Biasanya di bangunan-bangunan besar, pejabat-pejabat, tempat-tempat rahsia dan tidak ketinggalan boleh diperhatikan dalam banyak filem kebelakangan ini yang menceritakan perihal Freemasons seperti filem Da Vinci Code, National Treasure 1 & 2, From Hell dan beberapa lagi. Dan simbol-simbol ini adalah simbol kepada kumpulan yang diberi nama The Freemasons. Dan Freemasons ini lah yang merupakan salah satu kumpulan yang bergerak dalam satu nama besar yang dipanggil Illuminati. Ini tak termasuk lagi simbol-simbol Illuminati yang lain yang banyak juga keluar dalam filem-filem Hollywood seperti filem-filem yang saya sebutkan tadi, Indiana Jones, Stargate, Independence Day, The Omen, American Gangster, The Ant Bully, Conspiracy Theory, Into the Wild, The Majestic, Miami Vice dan macam-macam lagi.
Perhatikan simbol-simbol tersebut, semuanya mempunyai asas yang sama iaitu mempunyai satu jangkalukis (compasses) di bahagian atas , sesiku (square) di bahagian bawah dan huruf ‘G’ di tengah-tengah. Semuanya itu mempunyai maksud yang tersendiri dan di kalangan ahli-ahli Masons sendiri pun ada bermacam-macam maksud dan biasanya ia tidak didedahkan di kalangan ahli. Cuma saya akan cuba ketengahkan pendapat yang kuat tentang simbol tersebut mengkikut kajian saya.
Di kebanyakan negara, huruf ‘G‘ di tengah tadi itu membawa makna ‘God‘ atau ‘Tuhan‘. Dan pendapat satu lagi yang kuat adalah ‘Geometry’. Inilah yang menjadi asas kepada kerja-kerja KREATIF yang dilakukan oleh kumpulan Freemasons dari awal dulu lagi. Maka apabila dihubungkan Geometri dengan God, maka kebiasaanya para arkitek dan pereka bentuk akan menggunakan alat-alat Geometri kan. Maka maksud di situ adalah tuhan itu mereka cipta dunia ini dan itulah secara analoginya digambarkan dengan Geometri tersebut.
Tentang jangkalukis dan sesiku itu pula, ia merupakan antara alat utama yang digunakan oleh Freemasons dalam kerja-kerja mereka sejak dulu. Jangkalukis biasanya digunakan untuk melakarkan bentuk bulat dan bahagian-bahagiannya dengan mudah. Manakala sesiku pula untuk menyemak ketepatan sudut 90° yang mana amat penting dalam pembinaan bangunan. Dari sudut lain, simbol itu juga melambangkan jantina iaitu jangkalukis yang atas itu lelaki dan sesiku bawah itu wanita. Dan akhirnya lahirlah ‘G’ di tengah-tengah itu. Begitulah menurut beberapa pendapat berkenaan simbol Freemasons.
Sepintas lalu berkenaan Freemasons
Freemasons atau Freemasonry adalah sebuah pertubuhan persaudaraan yang mula muncul sejak antara akhir abad ke 16 dan awal abad ke 17. Sekarang ini mereka ada merata-rata di dunia dengan keahlilan sekitar 5 juta orang iaitu sekitar 480,000 di England, Scotland dan Ireland , dan bawah dari 2 juta orang di Amerika Syarikat. Mereka percaya kepada suatu kuasa yang mereka puja yang mana kuasa itulah yang diakui mereka sebagai ‘God’ atau ‘Tuhan’. Dan tuhan yang dipuja-puja mereka itu secara ringkasnya saya katakan di sini adalah tuhan yang digelar mereka sebagai ‘The all seeing-eye’ atau ‘Mata yang dapat melihat segala sesuatu’. Dan itulah mata satu yang seringkali digambarkan oleh mereka dalam banyak simbol-simbol mereka antaranya seperti di bawah;

Simbol tuhan bermata satu itulah yang terdapat pada duit USD1 Dollar Amerika Syarikat yang mana pengaruh Illuminati telah menyelinap masuk ke kerajaan Amerika Syarikat sejak dulu lagi. Presiden-presiden Amerika Syarikat sejak George Washington lagi terlibat dengan kumpulan Freemasons ini, hinggalah kepada presiden sekarang iaitu George W. Bush yang juga merupakan ahli tetap kepada Skull and Bones, juga kabilah dari Illuminati itu.
Cuma saya rasa, Presiden John F. Kennedy sahaja yang tidak terlibat dengan mereka atau pun telah sedar diri dan menarik diri dari kumpulan mereka. Kerana beliau pernah menyampaikan ucapan memberi amaran tentang kemunculan kumpulan-kumpulan rahsia ini yang cuba untuk menguasai dunia. Dan tidak lama selepas itu, Presiden JFK ini telah mati ditembak di kepala di hadapan khalayak ramai ketika dia berada dalam kereta bersama isterinya dalam satu perarakan.
Walaupun jumlah ahli Freemasons tidak mencapai billion orang tetapi pengaruh mereka sangat kuat kerana mereka lah yang memegang kuasa ekonomi dan politik dunia sekarang. Dan merekalah yang ingin mengatur sistem kehidupan pada semua orang tanpa kita sedari.
Antara kegiatan-kegiatan mereka
Menurut buku Dajal dan Simbol Setan – Drs H. Toto Tasmara, mereka melakukan kegiatan-kegiatan yang boleh diistilahkan dengan ‘gerakan 7 F’, iaitu menghancurkan kekuatan finansial (Financial) umat Islam, merosakkan pola makan (food), menciptakan adu domba atau perpecahan di kalangan umat beragama mahupun di dalam tubuh umat Islam (friction), menyebarkan cara berfikir bebas (freethinking), menebarkan ideologi yang membebaskan manusia dari tata cara pemikiran beragama (freedom of religion), menguasai filem, TV, dan media massa (film), menumbuhkan dan menggoda masyarakat agar berbudaya dan bersikap mengikuti millah (cara) mereka (fashion/life style), membuat beberapa aliran mistik untuk menghancurkan agama (faith, sect, occultism, dll.), menumbuhkan rasa kecewa (frustrasion), dan lain-lain.
Simbol-simbol lain yang berkaitan dengan Illuminati
Ini gambar lukisan Baphomet, Tuhan yang dipuja oleh Knights Templar dulu

Antara simbol-simbol kepada pemujaan ini yang mana sama dengan simbol-simbol yang dipuja oleh kumpulan Black Metal dan pemujaan syaitan lain antaranya

Dan kebiasaannya simbol-simbol Illuminati mesti ada kaitan dengan Segitiga, bintang syaitan , matahari, burung hantu dan sebagainya. Terlalu banyak identiti mereka yang boleh mengaburkan mata pihak lain , cuma yang paling ketara adalah simbol segitiga dan bintang.
Church of Satan
Church of Satan telah ditubuhkan di San Fransisco , California pada 30 April 1966 oleh Anton Szandor LaVey yang mana dia adalah seorang paderi besar gereja pada ketika itu. Dari tahun 1950an lagi, Anton LaVey telah menubuhkan sebuah kumpulan yang diberi nama Order of the Trapezoid yang kemudiannya berkembang menjadi badan pengurusan yang dikenali sebagai Church of Satan ataupun Gereja Syaitan.
Pada sekitar tahun 1980an dan 1990an, Church of Satan dan ahli-ahlinya sangat aktif mengeluarkan filem, muzik, dan majalah yang ditujukan kepada pemujaan syaitan. Dan secara ringkasnya di sini, munculnya Church of Satan ni adalah untuk belot atau melawan agama Kristian yang telah sedia ada, kerana itu juga mereka termasuk dalam anti-christ.
Bohemian Club
Bohemian Club adalah sebuah kelab rahsia yang ternama di San Fransisco, California, USA. Kelab ini terdiri dari pelbagai lapisan masyarakat dari artis, ahli perniagaan hinggalah kepada barisan pemimpin tempatan dan global di sana. Dan ramai artis serta pencinta-pencinta seni yang menjadi ahli aktif kelab tersebut. Dan pada setiap tahun, kelab ini akan mengadakan perkhemahan 3 minggu dan akan mengadakan upacara memuja pada sebuah tempat yang berdirinya patung burung hantu yang besar.

Skull and Bones
Hanya golongan tertentu dipilih untuk menyertai Skull And Bones dan biasanya dipilih dari keluarga berpengaruh dan cerdik pandai. Pusat Skull and Bones di Universiti Yale, Connecticut , Amerika Syarikat dan di sinilah pelapis Skull and Bones mula dipilih. Dan secara ringkasnya mereka adalah kumpulan elite yang mengetuai gerakan illuminati itu. Dan anggota-anggotanya terdiri dari pemimpin-pemimpin besar dunia termasuklah presiden Amerika Syarikat sekarang iaitu George W. Bush.
Bendera Israel
Bendera Israel juga mengandungi simbol mereka iaitu dua segitiga yang satunya terbalik, apabila digabungkan menjadi bentuk bintang. Ianya di panggil ‘Star of David’ dan merupakan lambang kepada orang-orang Yahudi. Dua segitiga itu juga mempunyai beberapa maksud, dan yang biasa diketahui ialah segitiga normal itu melambangkan wanita dan segitiga terbalik itu melambangkan lelaki.
Tetapi menurut sumber-sumber Yahudi, ‘Star of David’ itu melambangkan nombor 7, iaitu hujungnya ada 6 dicampurkan dengan pusat tengah jadi 7. Maksud pendapat dari Yahudi itu ditujukan kepada bilangan hari Tuhan ciptakan alam ini iaitu 6 hari dan dicampur sehari hari berehat , menjadikannya 7 hari. Juga dinisbahkan kepada 6 hari bekerja dan 1 hari Sabat, 7 malaikat utama dan sebagainya.
Dan jika anda perhatikan betul-betul, rupa-rupanya simbol Freemasons juga ada kaitannya dengan Star of David ini, perhatikan simbol di bawah baik-baik yang saya telah lakarkan kaitan dengan Star of David.

Adik beradik kepada ‘Star of David’ itu pula ialah Pentagram yang kebiasaannya adalah simbol yang digunakan oleh kebanyakan puak-puak pemuja syaitan termasuklah dalam simbol Baphomet di atas. Pentagram adalah seperti simbol di bawah ini;
Pentagram kuno – bintang terbalik

Pentagram moden – bintang tak terbalik

Dan simbol pentagram ini bukan sahaja boleh didapati dari tempat-tempat pemujaan dan seumpamanya, tetapi juga boleh diperhatikan pada The Pentagon, iaitu ibu pejabat bagi Kementerian Pertahanan Amerika Syarikat, seperti gambar di bawah.

Simbol bintang pentagram itu pula sebenarnya adalah gabungan 3 buah segitiga. Mari kita lihat pecahan-pecahan segitiga itu seperti di bawah;



Menjadi

Dan simbol bintang David pula terdiri dari gabungan 2 segitiga


Menjadi

Dan banyak lagi sebenarnya simbol-simbol Illuminati yang tidak muat untuk dibicarakan di sini dan sesuai dibicarakan dalam topik yang lain insyaAllah.
Apa kaitannya dengan Dajjal?
Maka setelah kita mengetahui bahawa gerakan merekalah yang cuba menguasai dunia dengan ingin merealisasikan impian ‘New World Order’ atau ‘Tata Dunia Baru’ dan Tuhan yang akan diangkat oleh mereka untuk memerintah dunia adalah ‘The All Seeing-eye’ atau ‘Mata yang dapat melihat segala sesuatu’ yang membawa makna Tuhan mereka itu bermata satu. Maka ini sesuailah dengan amaran-amaran yang diberikan oleh Nabi Muhammad S.a.w seperti dalam hadith-hadith di bawah;
Dalam Sahih Muslim ada sebuah Hadits yang bermaksud: “Sejak terciptanya manusia hingga datangnya Hari Kiamat, tak ada fitnah lebih besar daripada fitnahnya Dajjal” (Misykat, hal. 472).
“Aku benar-benar akan memperingatkan kalian tentang Dajjal. Tidak ada seorang nabi melainkan ia pernah memperingatkan kaumnya tentang masalah tersebut. Tetapi aku akan mengatakan kepada kalian suatu ucapan yang belum pernah dikatakan oleh seorang nabi pun sebelumku. Dia itu (Dajjal) cacat (sebelah matanya) sedangkan Allah tidaklah cacat (sebelah mata)” (Sahih Jami’ shogir 3495/ Al-Bany) Hadith Riwayat Bukhari.
Dan banyak lagi hadith lain yang menyebut bahawa Rasulullah S.a.w telah memberi amaran kepada kita tentang bakal kemunculan Dajjal yang bermata satu. Sejak dari Nabi Nuh lagi, semua para nabi memberi amaran tentang kedatangan Dajjal, tetapi hanya Nabi Muhammad S.a.w yang mula mengatakan bahawa Dajjal itu bermata satu. Dan mari kita bandingkannya dengan kemunculan Freemasons dan sekutu-sekutunya.
Freemasons mula muncul pada antara akhir abad ke 16 dan awal abad ke 17, bermakna lama selepas diutuskan Nabi Muhammad S.a.w. Sebelum Nabi Muhammad diutuskan , mereka dikenali dengan pelbagai watak yang antaranya Masons (tukang batu) dan sebagainya. Cuma dulu tiada lagi simbol yang digunakan oleh mereka sekarang dan tiada lagi simbol mata satu. Maka benarlah ramalan Nabi Muhammad S.a.w berkenaan akan munculnya Dajjal bermata satu yang akan memerintah dunia, kerana matlamat Freemasons dan sekutu-sekutunya sekarang adalah untuk memerintah dunia dan mereka mengagungkan simbol ‘Mata Satu’ mereka itu. Dan mereka juga adalah anti-kristian dimana orang-orang Kristian juga meramalkan kemunculan mereka berdasarkan dari kitab Bible dan menjadi musuh kepada kristianiti.
Maka sudah jelas di situ, tidak lain dan tidak bukan, pasukan Dajjal tersebut adalah The Freemasons dan sekutu-sekutunya yang berlindung di sebalik nama Illuminati. Maka tidak perlu lagi kita menanti kemunculan Dajjal kerana sebenarnya dia telah muncul dan pengaruhnya menular ke serata pelusuk dunia sekarang ini dengan bermacam cara. Yang penting sekarang kita perlu sentiasa amalkan membaca ayat-ayat dan doa untuk berlindung dari fitnah Dajjal laknatullahu alaih.
Mereka menunjukkan syurga dunia kepada kita sekarang iaitu kemewahan, alat-alat canggih, hiburan-hiburan dan seumpamanya. Manakala mereka yang tidak mahukan semua itu diibaratkan berada dalam neraka sekarang kerana bagi mereka kehidupan tanpa perkara-perkara tadi adalah memboringkan, tidak seronok, tidak memuaskan dan sebagainya.
Tentang syurga dan neraka yang dibawa oleh Dajjal, anda boleh membacanya dalam kandungan khutbah Rasulullah S.a.w berkenaan Dajjal. Dan antara isi nya bermakud, “Di antara fitnah Dajjal itu juga dia membawa syurga dan neraka. Nerakanya itu sebenarnya syurganya sedangkan syurganya itu neraka, iaitu panas. Sesiapa di antara kamu yang disiksanya dengan nerakanya, hendaklah dia meminta pertolongan kepada Allah dan hendaklah dia membaca pangkal surah al-Kahfi, maka nerakanya itu akan sejuk sebagaimana api yang membakar Nabi Ibrahim itu menjadi sejuk.”
Ayat dan doa berlindung dengan Allah dari fitnah Dajjal
1- Sepuluh ayat permulaan Surah Al-Kahfi dan sepuluh ayat terakhir.
‘Jika seseorang membaca sepuluh ayat terakhir dari surat Al-Kahfi, ia akan terlindungi dari fitnah Dajjal’ (HR. Muslim no. 809)
“Barang siapa yang membaca sepuluh ayat pertama dari surah al-Kahfi maka akan dijaga dari dajjal.” Dan di dalam riwayat yang lain disebutkan, “Barang siapa yang membaca sepuluh ayat terakhir dari surat al-Kahfi maka akan dijaga dari dajjal.” (HR. Muslim)
2 – Baca doa elak fitnah dajjal, berdasarkan kepada hadith yang diriwayatkan oleh Abu Hurairah r.a . Doa nya berbunyi begini,
اللهم اني اعوذبك من عذاب القبر ومن عذاب النار ومن فتنة المحيا والممات ومن فتنة المسيح الدجال
‘Allaahumma innii a’uudzubika min ‘adzaabil qabri wamin ‘adzaabinnaari wamin fitnatil mahyaa wal mamaati wamin fitnatil masiihid dajjaali’ , yang maksudnya ‘Ya Allah, sesungguhnya aku berlindung kepada-Mu dari siksa kubur, siksa neraka, dari fitnah hidup dan mati, dan dari fitnah al-Masih Dajjal‘.”
Dan beberapa doa lain lagi yang lebih kurang dengan doa di atas ini seperti mana yang tercatit pada hadith-hadith Nabi Muhammad S.a.w. Semoga Allah memelihara kita dan menjauhkan kita dari fitnah Dajjal, aamiiin. Wallahu a’lam
.
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Bacaan berkaitan :
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Bagaimana pengaruh Illuminati meresap ke dalam filem2 Hollywood
Kenali pasukan Dajjal dan simbol-simbol mereka
Kenali pasukan Dajjal dan simbol-simbol mereka – Bahagian 2
Kenali simbol-simbol Illuminati dan Freemasons
Pemerintahan khilafah VS New World Order
Sepintas lalu tentang 2 Segitiga Syaitan
George W. Bush pernah menyertai Skull and Bones
Harga minyak dan emas melambung naik
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Kaitan antara Hitler, NAZI, ZIONIS dan Illuminati
Kronologi New World Order – Bahagian 1
Membeli emas banyak semakin menguntungkan Amerika Syarikat dan British?
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Video The Arrivals versi terjemahan Bahasa Melayu dan Indonesia
Pengaruh Illuminati dalam permainan komputer (PC Games)
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Mei 11, 2008 @ 00:12:51
waaaaahhhh…….ngeri ya,,,…?????
Mei 12, 2008 @ 13:27:31
Terima kasih untuk info. Saya pun tidak tahu. Apapun harap ada info lebih ditil supaya tidak dilihat sebagai pandangan peribadi webmaster ini sahaja.
Doa yang diajar di gereja katolik:
Sekarang tidak tahu anak-anak muda masih tahu atau tidak dengan doa ini. Yang nenek-nenek tentu tahu. Saya tidak pasti doa ini masih diajar atau tidak. Oleh itu doa ini lebih kurang 95% betul bacaannya:
Ianya doa kepada malaikat Mikail:
Santo Michael, bantulah kami dalam perang melawan kejahatan. Engkau panglima balatentera syurgawi, usirlah kembali syaitan ke dalam neraka yang berkeliaran di atas muka bumi ini yang mahu membinasakan segala jiwa. Amin.
Mei 13, 2008 @ 17:55:36
menarik tapi rasa rasa untuk mengatakan pentagram tu simbol utk menyembah satan, agak saya tak setuju.
isu star of david atau bintang nabi daud yang dichop sebagai lambang zionis juga saya pertikaikan.
tapi saya setuju dengan pendapat anda tentang simbol tiga line atau perkida tu. itu memang betul dan tak syaki lagi.
lalalalaaa…
Mei 14, 2008 @ 00:46:05
Salam wahai bumilangit ku, hehe, terima kasih atas komen saudara. Dan berkenaan bintang tu, saya bukan bercakap atas dasar ikut sesedap rasa jiwa raga basikal buruk saya. tetapi itu semua berdasarkan kajian dan memang ternyata mereka menggunakan lambang2 tu utk tujuan memuja. Ada maksud tertentu bagi setiap bucu dan bentuknya.
Jika anda masih tidak setuju juga maka hak awak lah itu hehe, tugas saya hanya menyampaikan dan membongkar kemungkaran oleh golongan tertentu . OK , take care dan selamat belakaaa
Jul 03, 2012 @ 10:13:27
ihhh ngeri y… dajjal thue mang kbangetant dech… om… dajjal ithue brrtie manusia y… tapi berhawa setant… yyy sya udh pham om, mksich y ats infox
Mei 14, 2008 @ 13:38:31
Dajjal=Melihat dengan mata zahir aja……..
Dajjal=Manusia yang tiada nur iman…..
Dajjal=Buta Mata Hati
Mei 23, 2008 @ 17:35:23
Mustahil Orang Kristian Bisa Menjawab
mustahil-kristen-bisa-menjawab.blogspot.com
Jan 18, 2010 @ 10:55:03
segera ke TKP.. mau lihat2 dulu
@ hikmatun : ijin copas utk buletin
Apokalips III « Ex-Smgrian1991
Mei 27, 2008 @ 09:08:24
Mei 29, 2008 @ 17:34:00
kegiatan ini dah lama…dan banyak perkara di dunia ini dikuatiri melibatkan mereka…”bidak-bidak catur” ada menghuraikan kegiatan kumpulan ini..bukan aja simbol diatas..di Malaysia pun sudah banyak simbol ini wujud..ada pelbagai simbol kegiatan mereka ini.
Mei 30, 2008 @ 20:29:51
salam…
hmmm…risaunye…..
Jun 14, 2008 @ 00:32:32
I want to know about de simbol in a movie “Charmed” and its something like a Ontario flower-simbol, with circule and triangule…. Please, I`m searching, but not until this time.
thank you verry much!!!
Jun 14, 2008 @ 15:00:46
Peace and howdy Jeane? Is that ‘Charmed’ a TV SERIES u mean? I still not watch it and i hope anybody that knew about it can tell here. Thanx and have a nice days ahead
Ooopss sorii, so there is a movie named charmed. Will try to get it and watch it , thanx
Jun 26, 2008 @ 10:59:15
assalamualaikum..
saudara hikmatun.sy senang sekali mengunjungi blog anda sy mendapat banyak wawasan baru…
sy minta izin untuk mengutip atau menyebarkan informasi yang anda miliki disini untuk saudara2 kita muslim yang lain..insya Allah bermanfaat…
mohon jawabannya…
salam..
JAZAKUMULLAH KHAIRAN KATSIIR….
Jun 26, 2008 @ 17:01:13
wa’alaikumussalaam w.b.t….. terima kasih saudaraku Hendri, alhamdulillah. Hehe silakan, saya tidak ada membuat sebarang hakcipta di blog ini, mari kita semua sebarkan demi kerana Allah.
Semoga awak maju jaya dunia dan akhirat, jazaakallahu khoiron katsir. Baarokallahu fiik
Mac 27, 2010 @ 02:16:59
saudara ku hikmatun..izinkan saya menguraikan sedikit lagi tentang latar belakang dijjal ini,dijjal ini adalah panggilan kepada raja firaun iaitu raja hores,hores telah berlawan dengan abangnya untuk merebut taktha rajah,akhirnya hores berjaya membunuh abangnya dan berjaya merebut taktha,tetepi di sebalik kemenangan itu hores tercedra d bahagian mata lalu menjadi buta sebelah,raja hores menjadi rajah yang sangt agung saat itu dan dia di gelar sebagai tuhan(tuhan matahari),kerana dia d pimpin oleh lusifer raja syaitan,sebap itu piramid atau segitiga,matahari dan ada mata satu itu adalah sembol dirinya…itu sebap kerajaan dunia menggantikan hari ibadah kristian sebenr(sabtu) ke hari ahad(sunday),yang bermaksud hari matahari..secara tidak langsung umat kristian yang beribadah sunday beribadah kepada tuhan matahari..sedangkan dalam injil atau alkitab tuhan menguduskan harinya pada hari ketuju atau sabtu mengikut kelender kita..iiblis x pernah berhenti untuk menyesat manusia darii dulu,tahuka saudara..semua pemimpin dunia kita sejak dahulu termasuk juga obama dan bush adalah satu keluarga kerana asal moyang mereka adalah dari firaun…inila pelik tapi benar..sebenarnya penjelasan saya ini panjang lagi,tapi yang lain saudara semua berusaha sendiri mencari kebenaran ini,supaya apa yang ku katakan ini tidak d “tidakan” orang..sebenarnya apa yang pernah anda huraikan tentang ini mang benar,cuma apa yang ketara dalam hurayan anda itu anda tekankan semua itu semata mata untuk islam ja..saudara ku semua tidak kira anda siapa,sama2 la kita mencari kebenaran dan bersandar pada tuhan,kerana kita adalah “anaknya” amen…..
Mac 27, 2010 @ 06:16:22
Ya, ada pendapat mengatakan Hores atau in Englishnya Horus. Kerana itu lah wujudnya lambang mata satu itu dan diguna pakai oleh Illuminati.
Dan dikatakan dia juga adalah jelmaan semula Namrud / Nimrod, kerana Ninmrod asalnya kononnya adalah jelmaan TUHAN ke muka bumi ini.
Ya pendapat itu kita hampir sama wahai Kimsonlee, tetapi sayang AQIDAH kita berlainan
Kerana kami tidak membahasakan diri kami sebagai ANAK, dan Tuhan sebagai BAPA
Jika disebut ANAK atau BAPA itu sahaja sudah menunjukkan SIFAT MANUSIA, sudah hilang SIFAT2 KETUHANAN, sedangkan TUHAN yang sebenar MAHA BESAR dan MAHA MULIA serta SUCI dari segala kelemahan
Sememangnya ANAK dan BAPA itu ada juga sebagai perlambangan di dalam kristian, bukan seperti anak manusia yang harus melalui proses dari pernikahan dan persetubuhan. Saya faham sangat tu
Cuma, penggunaan itu sebenarnya TIDAK LAYAK bagi TUHAN, kerana Tuhan jauh lebih dari seorang BAPA. Kasih sayang TUHAN pada hamba2 yang SOLEH pun bukan hanya seperti kasih seorang BAPA terhadap ANAK, malah JAUH LEBIH LAGI, tidak dapat dibayangkan
Dan yang lebih terpesong lagi ialah fahaman yang mengatakan Yesus itu TUHAN. Itu sudah tersasar dari ajaran para rasul dan sudah merendahkan martabat TUHAN, kerana TUHAN TIDAK MENJELMA menjadi MANUSIA. Ajaran pagan seperti penyembah2 matahari itu sahaja yang mulanya mengajar bahawa TUHAN menjelma menjadi manusia.
Sedangkan TUHAN yang sebenar hanya SATU / ESA. TIDAK ADA SATU APA PUN YANG SAMA DENGANNYA. Dia MAHA BESAR
“Katakanlah: “Dialah Allah, Yang Maha Esa”. Allah adalah Tuhan yang bergantung kepada-Nya segala urusan. Dia tidak beranak dan tiada pula diperanakkan, dan tidak ada seorang pun yang sama dengan Dia.” Surah Al Ikhlas
Jun 27, 2008 @ 11:42:26
alhamdulilah…
terimakasih saudara hikmah…
NB : hampir setiap hari sy mengunjungi blog hikmah..
wassalam…
Jul 07, 2008 @ 01:10:24
wah isi blognya keren-keren akhi ….good work….!!!slm kenal dech…
Ogo 22, 2008 @ 16:28:19
Pada pendapat saya kumpulan dajjal mempercayai apa yang ada dalam Al-Quran dan Bible. Kitab Bible juga ada sedikit persamaan dengan Al-Quran dan oleh kerana terdapat kisah dajjal maka sebelum ianya keluar maka mereka dengan secara terangan menjadi anggota atau keahlian terawal.
Sep 10, 2008 @ 14:34:03
Di mana adanya manusia di situlah berhimpunnya anggota dajjal pemusnah alam… Di mana adanya iman di situlah adanya tuhan yang memberkati dunia serta akhirat… Di mana adanya rasul/nabi , para wali dan aulia allah di situlah adanya kitab-kitab suci … Di mana adanya islam , di situlah kebesaran Allah … Zaman kegemilangan islam akan terwujud kembali untuk mematikan bangsa/umat yang munafik dan durjana seterusnya menempatkan golongan itu ke neraka jahanam…sekiranya kelompok dajjal itu juga dimonopoli oleh bangsa keturunan islam maknanya sudah terlewat untuk tuhan menerima taubat nasuha dari mereka…whatever, let god decides .. wslm
Sep 11, 2008 @ 12:23:50
khilafah ke khalifah bang oi…n lg 1 jgn terlalu taksub ngn benda ni coz menyesatkan kita n kalo nak tau simbol 666 tu sebenarnya kafir nak memesongkan fahaman kita pdhal hakikatnya 666 tu ayat yg terdapat dalam AL-QURAN…
harap kalo boleh sebarkanlah kenyataan sebenar kpd org islam sebab kita dah jauh terpesong
n lg 1 info suma ni bagus juga untuk pgtahuan bg yg umum x tau lg simbol sbnr tp lebih baik sekiranya kita meneliti sedalam2nya dalam setiap benda yg kita memprsembahkan sesuatu ilmu kpa org lain…
harap terima dgn fikiran yg rasional kay
apa hal pun design website boleh tahan…
keep it up…
Jun 11, 2009 @ 00:47:44
agak agak la bro,6666 tu jumlah ayat yg terkandung dlm al quran.apa kena mengena 666 dlm al quran.lps2 kita sebagai manusia biasa tiada hak menjatuhkn hukum kafir terhadap sesama manusia,ckup la sekadar meluahkn perkataan kurafat,haram,syirik atau bidaah.berfikir dahulu sblm meluahkn sesuatu..
Jun 11, 2009 @ 09:15:30
Salaam semua. Wahai Daus, anda membaca kisah zaman bila ntah ni. Tahukah anda jumlah itu adalah diberi oleh mereka yang mahu selewengkan Islam dulu? Peristiwa ini sudah lama dibongkar tetapi anda masih tidak tahu lagi yer hehe
Jumlah sebenar ayat AlQuran adalah 6,236 ayat. Sila anda kira sendiri jika masih tidak percaya. Jangan mudah percaya dengan dakyah dari orientalis yang mahu menuduh konon2nya AlQuran adalah ayat syaitan, na;uzubillah. Sila kira sendiri dahulu sebelum membuat tuduhan . Selamat semuanya
Feb 17, 2011 @ 18:42:38
sebelum berkalam mulakan dengan mohon ampun pada allah…selesai berkalam juga mohon ampun dengan allah…itulah sifat sujud..sujud yang tak bangun-bangun.
Sep 11, 2008 @ 13:00:58
skull: …666 tu ayat yg terdapat dalam AL-QURAN…
Ulasan: Ye ke ni Tuan Skull?! Weh, bukan ke 6 666 ayat ke? Apa da fakta pun tak betul.
…di mana ada aku, di situ ada DIA…
Sep 11, 2008 @ 13:44:42
Assalaamu’alaikum w.b.t…. Terlebih dahulu terima kasih kepada Skull atas komen itu. Bagus, anda ada semangat untuk memberi komen dan menegur jika merasakan adanya kesalahan. bagus tu
Cuma saya nak xplain sedikit tentang permasalahan yang saudara utarakan itu.
Dalam bahasa Arab, KHILAFAH asalnya mashdar kepada khalafa yang bermakna MENGGANTIKAN , dan menurut istilah iaitu penggantian terhadap Nabi S.a.w, bermakna ianya adalah PEMERINTAHAN itu sendiri iaitu PEMERINTAHAN ISLAM. Manakala KHALIFAH bermakna orang yang MEMERINTAH tu. Maka salah kah saya menggunakan perkataan KHILAFAH? Sila semak kembali
Kemudian ayat AlQuran bukannya 666, sila semak kembali juga. Ada pendapat yang mengatakan 6,666, tetapi sebenarnya bukan , tetapi pendapat yang kuat adalah 6,236. Sila rujuk kepada hafiz2 Quran
Dan untuk pengetahuan saudara/ri, benda2 ni bukan menyesatkan , tetapi info terhadap golongan yang menyesatkan. Ini untuk menambahkan lagi KEIMANAN kita BAHAWA apa yang diberitahu oleh Nabi Muhammad S.a.w benar2 sudah berlaku dan supaya kita semua sentiasa berhati2 dan cuba mengelak dari terkena FITNAH DAJJAL. Sila berikan lagi hujjah anda, saya sudi untuk berbincang. Wallahu a’lam
Feb 17, 2011 @ 20:01:09
salam nak..bangge saya ada pmuda yang banyak ilmu seperti anak ni…cuma untuk peringatan kita bersama..dalam proses ingat mengingati sampaikan dengan rendah diri pada allah…jangan dipelekeh pertanyaan anak2 yang lain..ingat anak-anak semue bermula kemungkaran hambe itu adalah tindakan iblis yang tidak mahu sujud pada nabi adam…ini adalah kerana sifat sombong,riak dan takbur yang ada pada iblis yang menyangka dirinya lebih baik dan mulia dari yang lain….jangan lah kita jadi sepertinya….allah itu maha sempurna..namun kurang satu perkara….iaitu kurang kasih sayang hambanya…..marilah kita semua bersungguh sungguh menyayangi allah..dan sentiasa bersyukur…kerana kasih sayang dan syukur itu pun allah yang punya….nyatanya kita hanya perlu sujud….sujud pad perkataan,,sujud pada perbuatan,,,sujud pada sanggkaan…dalam erti kata lain sujud pada allah dalam segala hal yang meliputi zahir dan batin.. tidak perlu risau akan dajal atau sesiapa atau apa jua..maaf anak2 semua kalau ayah tersala cakap yang menyinggung hati dan perasaan anak2.allah sayangkan anak2 semua….
Sep 13, 2008 @ 16:31:39
Salaam. Ada yang mengatakan bahawa saudara Anwar Ibrahim terlibat dengan FREEMASONS. Tetapi terlebih dahulu mari saya jelas kan, FREEMASONS sebenarnya mempunyai kaitan yang RAPAT dengan keluarga di raja BRITISH. Mereka adalah pakatan di bawah satu nama besar iaitu Illuminati.
Dan sebagaimana kita tahu, kerajaan Malaysia kita dari merdeka dulu hingga kini masih dipengaruhi oleh British dan undang2 nya. Maka anda nilailah sendiri, siapa yang terlibat dengan FREEMASONS dan siapa yang bukan.
Fahami sejarah dan fakta baik2, semoga kita tidak tersalah tuduh.
Sep 28, 2008 @ 05:03:14
Assalamualaikum n Aloha. Salam ramadhan n salam Aidilfitri juga utk semua
terima kasih tak terhingga utk tuan hikmatun atas pembentukan blog yg sungguh ilmiah, ya mmg benar pd zahirnya ramai menganggap freemason hanya di barat atau bukan di negara islam tp laut yg tenang jgn di sangka tiada buaya, sy juga pasti di malaysia freemason adalah satu ptubuhan “otai” yg bergerak secara underground dan ahli2 nya pasti adalah pemuzik professional, atau seorang ilmuan peringkat phD atau professor atau menteri kerajaan dan sebagainya.
Saya nk tanya konon Freemason tertubuh utk mencari Kuil Haikal ketika zaman Nabi Sulaiman a.s ,betulkah fakta ini?bolehkah tuan mencari fakta2 sahih?Terima kasih dan selamat beribadah
Dis 03, 2008 @ 02:57:08
i rase ini bukan nye simbol dajjal… bukankah dajjal sedaye upaya menutup kelemahan utamanye iaitu bute sebelah mata?!…i ni hanya simbol rekaan para kafir sebab mereka tau umat islam percaye akan kedasyatan dajjal.
Dis 17, 2008 @ 17:44:13
i rase ini bukan nye simbol dajjal… bukankah dajjal sedaye upaya menutup kelemahan utamanye iaitu bute sebelah mata?!…i ni hanya simbol rekaan para kafir sebab mereka tau umat islam percaye akan kedasyatan dajjal.==>
sepaham dah….
Dajjal kok dasyat….
Yang dashyat ALLAH …..
Dis 17, 2008 @ 18:47:18
Salaam. Alalh S.w.t bukan hanya dasyat. Tetapi dia Yang Maha Berkuasa. Tiada suatu apa pun yang setara denganNya, malah kita tidak dapat membayangkan betapa Maha Besarnya kekuasaanNya.
Dajjal adalah suatu makhluk yang diberi kelebihan hanya sedikit oleh ALLAH S.w.t , tetapi sudah ANGKUH dan ingin mengaku menjadi Tuhan. Sila baca artikel ini dengan sebaiknya , bukan hanya membaca tajuk
Mac 10, 2009 @ 14:55:52
seandainya saja aku mampu,maka aku akan membunuh semua orang yang telah merendahkan serta menghina agamaku yaitu islam.siapa saja yang ingin ikut berperang melawan ke zoliman,maka ikut dan bergabunglah kepadaku.karna kiamat akan semakin dekat.
Jun 16, 2009 @ 10:51:22
Apalak sampai nak bunuh orang. Kamu ada nyawa spare ke nak bagi kat orang yang kamu bunuh tu??
Agama kamu mengajar bunuh orang ke? Agama Islam mengharamkan bunuh orang.
Ogo 11, 2009 @ 08:18:47
Bagus teguran tuan. Orang macam elang la yang nila setitik merosakkan susu sebelanga.
Ogo 11, 2009 @ 20:33:08
betul… saya setuju dengan pendapat Stephen…peace Stephen.
Mac 15, 2010 @ 20:02:01
bgs la 2 dia nak bunuh mereka yang menghina islam, apa plak salahnye
Jun 09, 2009 @ 06:13:22
Salam,
Adakah Bank Negara Malaysia dikuasai mereka? Kita percaya selama ini simbol kijang pada BNM. Namun persoalannya kijang apakah yang berekor panjang?
Binatang yang serupa dengan bentuk logo Bank Negara ialah Pharoah Hound. Apakah pendapat anda?
Maklumat lanjut di http://muslimvillage.wordpress.com/
Jun 16, 2009 @ 10:54:16
Tak ada kena mengena dajal dengan simbol-simbol. Macam-macamlah korang ni. Pergilah menuntut ilmu jangan belajar aje.
Jul 03, 2009 @ 01:19:51
dajjal adalah dari kalangan umat islam yang menggunakan hadis dan ayat alquran untuk menyesatkan dan menyalahkan umat islam lain dari ajaran islam sebenarnya. mereka selindungkan kesalahan mereka dengan ayat-ayat suci al-quran dan hadis sehingga mereka yang lemah ilmu agamanya terpengaruh. apa yang dikuatiri kepada dajjal bukanlah kerana golongan ini mempunyai kuasa hebat ataupun kelebihan tersendiri tetapi yang di bimbangkan oleh nabi kesayangan kita dan kita sesama islam adalah kerana dajjal ini bisa menyesatkan umat islam yang lemah imannya dan kurang ilmu agamanya dengan hasutan-hasutan dan dakyah-dakyah palsu hingga golongan umat islam itu hilang kepercayaan terhadap agamanya. sedangkan islam itu hidup pada percaya (iman). apakah yang akan terjadi kepada mereka yang berada dlm kesesatan ini.mereka akan sering berbalah sesama sendiri dan akhirnya bergaduh dan berpecah belah. maka akan hancurlah satu lagi golongan sesama islam yang sepatutnya bersatu padu itu. sedangkan apa yang nabi kesayangan kita perjuangkan selama ini adlah bersatu padu sesama insan, mungkin ramai yang terlupa bagaimana sejarah nabi dan sahabatnya bersatu padu sehingga sampai satu tahap sanggup menanggung kesusahan dan berlapar dahaga demi menjaga kebajikan saudaranya. yakinlah saudara, islam akan hancur tanpa sikap kasih sayang antara umatnya. bukankah nabi kesayangan kita pernah berkata setiap umat islam itu bersaudara. tetapi berapa ramaikah antara kita yang mengaku persaudaraan islamnya?
Jul 03, 2009 @ 15:49:52
Wahai saudara seIslamku, jangan anda takut pada Dajjal, takutlah pada Allah
Dajjal itu hanya pandai menfitnah menghimpunkan musuh2 Islam tapi dia tidak tahu dalam naluri tiap2 orang Islam ada semangat kebangkitan yang tersendiri …
kita mesti berwaspada sepanjang masa sekarang, dah tak lama dah…
kita mesti bersedia…
”sesungguhnya Islam itu tidak muncul setelah keredhaan (kemaafan) musuh Islam tapi Islam bangkit di celah2 kekafiran dan kejahilan”
…satukan kekuatan di bawah satu panji…Islam tang sebenar!!
Ogo 11, 2009 @ 08:20:57
Kamarul:
musuh2 Islam
>>> Siapakah musuh-musuh islam wahai saudara?
Ogo 11, 2009 @ 23:00:28
salam….
musuh2 Islam yang dimaksudkan ialah orang2 yang menjadi pengikut al-Masih Dajjal yang akan datang..
Ogo 11, 2009 @ 08:22:16
Kamarul:
…satukan kekuatan di bawah satu panji…Islam tang sebenar!!
>>> Islam yang sebenar itu bagaimana, saudara?
Ogo 11, 2009 @ 23:04:02
Islam yang sebenar ialah mengamalkan syariat Allah, mengamalkan hukum2 Allah yang diajar oleh Nabi Muhammad S.A.W….
bukannya berdasarkan pemerintahan sekular..
Jul 03, 2009 @ 15:51:38
…Islam yang sebenar!!
(hehe.. tersasul..)
Jul 23, 2009 @ 00:41:11
bagus skali hasil kajian anda..aku memeng suka cerita2 perihal dajal..harap ada lg ya..
Ogo 09, 2009 @ 06:29:11
good work..teruskan usaha anda dlm jihad fi sabilillah.
Ogo 11, 2009 @ 08:16:51
Boleh jadi pasukan dajal itu adalah pasukan free thinker ini… Mereka pun pastinya antikristus. Mereka pastinya bukan kristian atau muslim atau buddha atau hindu. Mereka lebih nampak bertujuan kepada dunia. Harap-harap lepas ini islam dan kristian bersatu untuk menyedarkan akidah free thinker ini.
Ogo 11, 2009 @ 08:24:20
Saya sangat tidak menyangka ada golongan free thinker yang menterbalikkan salib, menamakan tempat ibadat sebagai gereja syaitan dan segala yang berkaitan dengannya…………. Sangat menakutkan……. Jangan-jangan klon babi pun pasukan mereka yang buat yang menyebabkan virus selsema babi.
Ogo 12, 2009 @ 03:17:07
He3.. Stephen ni, kdg2 kelakar la.. Ada2 je..
Sy ase dajal & pasukannya itu mmg terdiri drpd kalangan org2 yahudi.. sbb di akhir zaman nanti pun di belakang2 dajal & pengikut2nya org yahudi jugak.. Hakikatnya org yahudi mmg la anti kristian & islam.. Akhir zaman freethinker akan semakin bertambah, awk pun xdpt nk halang stephen.. kebykannya free thinker inilah yg akan tertipu dgn tipu helah dajal kelak & mengaku dajal sbg Tuhan..
Ogo 12, 2009 @ 08:52:06
Jadi anis, kami kristian sekalian dan kamu muslim sekalian harus bersatu membanteras mereka ini (freethinker). Jangan pula kita yang bergaduh-gaduhan. Kita ini baik. Golongan pelampau muslim or kristian pun antara golongan yang kita kena ‘service’ baik-baik…
Jangan jadikan islam dengan kristian ini bergaduhan. Muslim dengan kristian ini baik. Jangan biarkan orang cina dan india takut kepada agama kita kerana fikir kita ini suka berperang-perangan saling bertekak tentang tauhid dan prinsip. Baik kita bekerjasama. cabaran yang sebenar adalah golongan pelampau. Kristian ini umpama nasrani. Paling hampir dengan kalian. Sebaik-baik saudara kamu adalah yang mengaku sebagai nasrani. Jadi sekarang kami mengaku digelar nasrani. Sebab kami banyak rahib dan pendeta. Kalau bukan nasrani pun, paling hampir kepada nasrani.
Ogo 12, 2009 @ 08:53:40
Saya berpendapat dalam erti kata lebih halus, dalam semua kepercayaan, ada dajal masing-masing. dajal masing-masing itu pun kita kena sedarkan mereka.
Ogo 11, 2009 @ 08:52:27
@Stephen
Saudara yang dihormati, bagus komen saudara kerana saya seperti tak menghormati room berkenaan Tuan Guru Nik Aziz.
Apa pun nantikanlah, ulasan saya pula berkenaan Al-Masih Ad-Dajjal, sebab tidak adil hanya saudara menyatakan kepada saya tentang anti Christ, nah saya bidas pernyataan saudara kemudian.
Harap berlapang dada, kita tengok siapa Al-Maih Ad-Dajjal pada masa kini!
Topik : Al-Masih Isa Ibni Maryam VS Al-Masih Ad-Dajjal
By, Penghibur
Ogo 11, 2009 @ 10:06:09
Apakah maksud anda ianya ialah pasukan kristian asal muasal ajaran rasul paulus??? Ianya seakan-akan.
Ogo 12, 2009 @ 08:42:40
Kamarul:
Islam yang sebenar ialah mengamalkan syariat Allah, mengamalkan hukum2 Allah yang diajar oleh Nabi Muhammad S.A.W….
>>> Bolehkah menjadi islam (patuh) sama seperti Nabi Adam, Nabi Nuh, Nabi Abraham, Nabi Musa, Nabi Daud, Nabi Yesaya??? X perlu libatkan Nabi Muhammad?? Lagipun, NM bukan dari keturunan isarel (keturunan para nabi).
Ogo 12, 2009 @ 12:19:01
Stephen said:
Islam ialah ‘Aku naik saksi bahawa tiada Tuhan yang berhak disembah melainkan Allah, dan aku naik saksi bahawa Nabi Muhammad itu pesuruh Allah’. Nabi Adam pun bukan keturunan Israel. Nabi Nuh AS pun bukan. Israel adalah bermula dari Nabi Yaacob AS. Walau bagaimanapun, nak jadi Islam mestilah mengakui kerasulan Nabi Muhammad SAW.
…di mana aku berada di sana ada DIA…
Ogo 12, 2009 @ 12:51:34
Oleh itu Nabi Adam bukan islam??? Yes!!!!!!!!!!!!!!!!
Ogo 12, 2009 @ 13:44:05
Salaam semua,
Wei Stephen.. Ape yang YES!!!!!??? Awak ni betul ke tidak??? Ish ish ish… Memang nak kena bambu ngan Mahmud Shah ni…
Mei 25, 2012 @ 12:32:03
nabi adam menurut umat islam adalah islam,baca sejarah adam ketika bertemu dengan siti hawa di permukaan bumi.namun banyak juga pendapat-pendapat non muslim ttg keberadaan nabi adam,menurut kepercayaan masing-masing okeeeee…broo….
Ogo 12, 2009 @ 14:10:38
Aku pun x tau apa aku cakap?????
Kena baca balik tulisan MS.. Mcm salah faham pulak……
Ogo 12, 2009 @ 16:58:35
Stephen said:
Kalau dah bangang, terang macam mana pun bangang jugak jadinya.
…di mana aku berada di sana ada DIA…
Ogo 13, 2009 @ 01:02:56
slumber..je….ish ish ish..
Ogo 13, 2009 @ 07:59:09
Hehe…
Ogo 15, 2009 @ 22:07:18
BAIK KAU MENGUCAP KALIMAH SAHADAH STEFEN
Ogo 17, 2009 @ 06:21:34
Saya sudah pun mengucap syahadat para rasul.
Ogo 16, 2009 @ 21:51:00
Salamun alaik~
Astaghfirullah…
Nabi Adam tu kan hamba Allah..
kisahnye camni… Allah menyuruh para malaikat sujud kepada nabi Adam.. tapi.. Salah satu drp mereka ingkar ( Iblis ) kerana sombong ( Iblis cakap.. Adam dari tanah manakala aku daripada api… ) Sebenarnye sama sahaja… api kene timbus ngan tanah mati jugak..
Nabi Adam kesunyian dalam Syurga.. Maka Allah ciptakan Hawa dari tulang rusuk Nabi Adam sebagai teman di syurga… tapi disebabkan perasaan marah iblis ( Syaitan )..
Iblis menghasut supaya Adam n Hawa mkn buah dari pokok yang diharamkan oleh Allah..
Adam pn petik buah tu dan beri kpd Hawa…
Daripada kisah ini lah.. Allah telah mencampakkan mereka ke bumi sebagai balasan melanggar perintahNya… Kisah ni juge menunjukkan Allah itu pemaaf ( Nabi Adam berdoa kpd Allah supaya mengampunkannya ) Allah maafkan… Oleh itu.. Adam itu adalah manusia pertama di bumi ni…. Pastu baru lah berkembang sampailah kite skrg ni.. alhamdulillah.. Lepas kisah ni juga.. Iblis dicampak keluar dari syurga.. dan Iblis berjanji akan menghasut anak-cucu-cicit nabi adam dan seterus2nye.. ( iaitu kite )
Lagi satu.. Islam ialah agama yang dibawa oleh Nabi Muhammad ( Nabi Akhir Zaman )… Yang asalnya diturunkan oleh Allah.. Sepertimana Nabi Musa membawa ajarannya khas untuk bani israel SAHAJA..
Selepas kewafatan baginda.. automatic ajaran ni dimansuhkan… org2 yg hidup lepas kewafatan Nabi Musa hingga ke Nabi selepasnya ialah (*Ahli Fitrah) sepertimana yang kita tahu.. banyak kitab2 yang diturunkan oleh Allah kepada nabi2 terpilih.. ( Injil, Taurat, Zabur dan Al-Quran ) Tapi, Agama Islam agama yg syumul ( sempurna yang boleh dituntut oleh umat sepanjang zaman ) Oleh itu,, Nabi Muhammad adalah Nabi akhir Zaman… seperti yang kita ketahui.. perjalanan kehidupan kita ini telah ditentukan.. ( Lahir, Jodoh, Mati ) yang lain tu kebanyakannye ikhtiar hidup ( contoh : kepandaian, kejayaan ) cume kalau orang yg dah berusaha tp gagal jgk.. sbnarnye diuji oleh Allah tahap kesabarannya supaya org2 ni sentiasa ingat kepadaNya..
*ahli Fitrah ialah ( orang2 yang hidup antara zaman Nabi / hidup pada zaman nabi tapi x sampai syiar Allah kpdnya ) Org2 ni je yg t’lepas drpd hukum-hakam Allah.. mereka dinilai melalui perbuatan baik dan jahat~ wallahua’lam…
tp kite ni x tergolong dlm kategori tu… dah terang2 syiar Islam ( agama yg diturunkan oleh Allah ) depan mata…
Contoh lain…antara sebab2 Bani Israel benci umat nabi Muhammad..kerana.. Nabi Muhammad lahir daripada Bani Ibrahim… sedangkan nabi2 sebelumnya datang dari kalangan bani israel…. oleh itu Bani Israel ( org x pernah bersyukur ) …
Wallahua’lam..
kenapa saya ckp cm2… kerana sudah ramai para nabi dari kalangan mereka..dan mereka adalah satu2 nya kaum yang pernah dapat merasa makanan dari syurga.. bukankah ini maknanya TIDAK BERTERIMA KASIH KEPADA ALLAH?? subhanallah.. renung2kan lah..
Tapi memang dah terang2 dalam Al-quran.. Kita ini semua hidup dalam akhir zaman… xde sape2 boleh putar belitkan fakta ni.. pastu… manusia xde kuasa nak bagi Hidayah kat seseorang tu..cume Allah je.. contoh terbesar ialah atuk Nabi Muhammad S.A.W.. dia syg sgt kat Nabi Muhammad.. Tapi kenapa dia x masuk islam??? ini bukti Allah sahaja yang berhak menurunkan hidayah kpd seseorang itu… ataupun menjahtuhkan hukum kafir atas seseorang tu.. manusia hanya berusaha dan berawakkal… semoga Allah memberkati kalian…. amin~
Ogo 16, 2009 @ 21:53:57
*bertawakkal
Ogo 16, 2009 @ 23:57:03
salam semua….
Samaus:
*ahli Fitrah ialah ( orang2 yang hidup antara zaman Nabi / hidup pada zaman nabi tapi x sampai syiar Allah kpdnya ) Org2 ni je yg t’lepas drpd hukum-hakam Allah.. mereka dinilai melalui perbuatan baik dan jahat~ wallahua’lam…
tp kite ni x tergolong dlm kategori tu… dah terang2 syiar Islam ( agama yg diturunkan oleh Allah ) depan mata…
ya….saya setuju dengan saudara Samus…
mungkin keturunan golongan tersebut masih wujud lagi di dunia ini tapi….. mungkinkah generasi mereka memeluk Islam?
sebagai contoh presiden Amerika Syarikat, Barrack Hussein Obama, berkata beliau adalah seorang Nasrani…tapi apa2 pun hanya Allah yang Maha Mengetahui…
tahukah kalian bahawa jarak masa antara Nabi Isa A.S.(Yesus) dan Nabi Muhammad S.A.W adalah 2000 tahun?…jadi tidak hairanlah sebelum kedatangan utusan terakhir Allah mereka yang kufur telahpun merombak hukum Allah dari kitab Injil asal lalu ditambah pelbagai acuan rekaan tangan2 manusia…..sebab itulah terdapat banyak percanggahan dalam agama tauhid pada masa itu(bukan selepas Yesus sahaja malahan di zaman Nabi2 terdahulu juga begitu)
cuma sekarang pada zaman Islam muncul…..hukum Allah masih dipelihara dan diakui oleh umat Nabi Muhammad sampailah sekarang masih utuh kerana Allah memeliharanya seperti firman-Nya:
”Sesungguhnya Kami yang menurunkan al-Quran dan sesungguhnya kami yang memeliharanya.” (al-Hajr, ayat 9)
Ogo 17, 2009 @ 00:01:31
maka, fikir2kanlah…dan yakinlah pada agama Allah Azza Wajjalla…
Al Quran : (3) Ali ‘Imraan : Ayat 102
”Hai orang-orang yang beriman, bertakwalah kepada Allah sebenar-benar takwa kepada-Nya; dan janganlah sekali-kali kamu mati melainkan dalam keadaan beragama Islam”. (QS. 3:102)
Ogo 28, 2009 @ 16:18:07
Dajjal itu pengertiannya = antikristus,
Imam mahdi pengertiannya = Nabi Isa/Yesus Kristus
Yesus yg telah bangkit akan turun ke dunia kali kedua utk membunuh Dajjal.
Jadi pada saat Nabi Isa/Yesus membunuh Dajjal, Nabi Muhammad masih tidur-tiduran karena tidak kunjung bangkit2 dari kubur.
nah udah ketahuan kan Jagoan terakhirnya….
Yesus adalah yang sulung diantara umat manusia, maksunya duluan bangkit dari kematian. Yang lain baring2 aja yee…
Dis 08, 2009 @ 00:31:50
mana kamu tahu yesus akan bangkit kali kedua untuk membunuh dajjal??????
dan
mana kamu tahu tahu Nabi Muhammad tidur-tiduran sajaaa…..?????
ambil bukti dari mana ya itu?
Jul 07, 2010 @ 21:51:20
jangan asal klo lo ngomong brada!!!
asal lo tau nih gua bilang secara singkat aje:
1. yesus bangkit dan turun ke bumi untuk mematahkan salib, membunuh babi,.
2. yesus meninggal di mandiin dikapanin lalu dikubur dalem tanah
3.di al kitab babi haram hukumnya
4. yesus mengatakan disunnat itu wajib
nah lo simak nih baek-baek pertanyaan gue,.
1. apakah ntar yesus dateng ke bumi mematahkan satu-satu tuh salib di gereja?
menurut gue ga kelamaan tuh itung jumlah gereja di bumi ini ada brapa,..
2. sekarang lo orang meninggal di dandanin pake jas di masukin ke peti..mo kawin lo,.
3. babi jelas haram nah kenapa setiap waktu atau natalan nah tuh babi lo makan bareng ma keluarga lo lg.
4. gua ga percaya menurut gua orang kristen ga di wajibin buat sunnat.
nah klo lo orang kristen yang mau nurutin yesus tuhan lo nah amalin n ikutin cara dia lo jangan ngitblat ke paulus lah,.ajaran yang lo terima tu dari die bukan dari yesus,.nah selamat mencoba aje ye.
Ogo 29, 2009 @ 01:24:18
he he ….anda tak tau apa yang anda katakan
Nabi Muhammad sekarang sedang menunggu umatnya dan kini anak kunci syurga terletak di tangan baginda….walaupun jasadnya di bumi tapi kami yakin kini baginda berada di syurga Allah
Imam Mahdi bukannya Nabi Isa, beliau adalah berasal dari keturunan Nabi Muhammad yang menyatukan umat Islam.
Sep 05, 2009 @ 23:22:19
Ada hadis mengenai 3 tahun sblm kedatangan dajjal
Thn pertama Allah akan menahan 1/3 hujan dan hasil bumi, tahun kedua Allah akan menahan 2/3 hujan dan hasil bumi dan thn ketiga Allah akan menahan semua hujan dan hasil bumi, maka tahun berikut tunggula kemunculan dajjal… maknanya dajjal akan muncul selepas bumi mengalami kemarau yg dahsyat…
Sep 07, 2009 @ 13:17:44
salam….khusus buat semua yang ada…
Dari Nawwas bin Sam’an RA, ia berkata: Rasulullah SAW telah bersabda berkaitan sifat Dajjal: “Dia itu seorang pemuda, rambutnya pendek, matanya mengambang, seakan-akan aku menyerupakannya denga Abdul ‘izz bin Qathn” (Sahih Muslim 18/65)
Dan ia dinamakan dengan al-Masih Dajjal karena salah satu matanya, yaitu mata kanannya tertutup (picak). Ia akan keluar pada saat kaum muslimin sedang memiliki kekuatan besar dan keluarnya dia adalah untuk mengalahkan kekuatan tersebut.
d. Hadits lainnya adalah hadits yang menjelaskan bahwa tertulis di antara dua matanya “Kaafir” atau “Kafara” sebagaimana dijelaskan oleh Rasulullah SAW:
Sesungguhnya di antara kedua matanya tertulis kaafir” (HR Bukhori 13/91 dan Muslim 18/59)
Keluarnya Dajjal merupakan salah satu tanda kiamat kubro. Sebelum Dajjal keluar, manusia diuji dengan kemarau dan kelaparan, serta tidak turunnya hujan dan matinya pepohonan.
e. Hadits lainnya menjelaskan tentang Dajjal yang akan keluar dari arah timur tepatnya dari negeri Khurasan atau Syihristaan. Kemudian ia akan mengembara ke seluruh penjuru bumi. Ia akan memasuki setiap negeri kecuali Makkah dan Madinah karena para malaikat menjaganya.
Dari Abu Bakar ash-Shidiq RA ia berkata: Rasulullah SAW menceritakan kepada kami tentang Dajjal, beliau bersabda: “Dajjal akan keluar dari negeri sebelah timur yang disebut Khurasan” (Tirmidzy 6/495)
Dari Fatimah bin Qais RA; Dajjal berkata: “Maka aku keluar dan aku menelusuri seluruh negeri, aku tidak meninggalkan suatu negeri kecuali aku telah tinggal di dalamnya selam 40 hari. Kecuali kota Makkah dan Madinah. Keua kota tersebut diharamkan bagiku. Setiap kali aku akan memasuki salah satu dari keduanya. Seorang malaikat akan menghalangiku dengan pedang terhunus. Dan di setiap pelosok negeri tersebut ada malaikat yang menjaganya” (Shohih Muslim 18/83)
f. Hadits lainnya menjelaskan diantara shifat Dajjal lainnya yaitu ia akan mengaku dirinya sebagai tuhan dan ia akan melakukan hal-hal yang aneh untuk membenarkan pengakuannya dan menarik orang-orang agar menjadi pengikutnya.
Rasulullah SAW bersabda:
Barangsiapa yang mendengar tentang kedatangan Dajjal, hendaklah ia menjauhinya. Demi Allah sesungguhnya seseorang akan mendatanginya dan ia menyangka bahwa dirinya seorang yang beriman, lalu ia mengikutinya yang dapat menimbulkan berbagai syubuhaat” (Sahih Jami’ shogir 6301/ Al-Bany)
g. Dalam hadits lainnya dijelaskan bahwa
Dajjal tersebut akan datang sambil membawa neraka dan surga. Surganya adalah neraka, dan nerakanya adalah surga, dan ia memiliki sungai yang penuh dengan air, gunung dari roti. Ia kan menyuruh langit untuk merunkan hujan, mak hujan pun turun dan menyuruh bumi untuk menumbuhkan beraneka macam tumbuhan maka tumbuhlah tanaman tersebut. Dan ia kan menempuh perjalan dengan cepat, secepat air hujan yang ditiup angin, dan keanehan-keanehan lainnya (HR Muslim 18/65-66)
Dari Jabir bin Abdillah ra berkata bahwa Rasulullah SAW bersabda,”Akan tetap ada dari umatku yang berjuang dalam haq dan eksis terus hingga hari kiamat. Kemudian Nabi Isa bin Maryam turun. Lalu pemimpin umat Islam saat iu berkata kepada Nabi Isa,”Kemarilah dan jadilah imam dalam shalat kami”. Namun Nabi Isa menjawab,”Tidak, kalian menjadi peminpin di antara kalian sendiri . Sebagai bentuk pemuliaan Allah atas umat ini”.
Rasulullah SAW bersabda,”Nabi Isa masih tetap tinggal di bumi hingga terbunuhnya Dajjal selama 40 tahun, lalu Allah mewafatkannya dan dishalatkan jenazahnya oleh umat Islam. (HR Ahmad, Abu Daud, Ibnu Hiban, Al-Hakim dan dishahihkan oleh az-Zahabi)
Dijelaskan bahwa kedatangan Al-Mahdi ini sebelum turunnya Nabi Isa as. yang akan memberi petunjuk kepada banyak manusia dan menegakkan hujjah Allah SWT.
Imam Mahdi;
Dari Ali bin Abi Tholib Ra ia berkata: Rasulullah SAW telah bersabda: ” Al-Mahdi dari golongan kami, Ahlul Bait, Allah memperbaikinya dalam satu malam” ( (Musnad Ahmad 2/58 dan sunan Ibnu Majah 2/1367. Hadis ini ditashih oleh Al-Bani dalam Shohih Al-Jami’ Ash-Shogir 6/22
Untuk memastikan apakah dia benar Al-Mahdi yang dimaksud, ada ciri-ciri yang telah disebutkan, yang paling penting diantaranya adalah bahwa beliau akan mengisi bumi ini dengan keadilan setelah sebelumnya dipenuhi dengan kezaliman dan kerusakan.Dijelaskan bahwa kedatangan Al-Mahdi ini sebelum turunnya Nabi Isa as. yang akan memberi petunjuk kepada banyak manusia dan menegakkan hujjah Allah SWT.
Nabi Isa A.S;
Diantara tanda-tanda datangnya hari kiamat kubro adalah turnnya Nabi Isa as. Beliau akan menjadi muslimin atau bagian dari umat Islam, menghancurkan salib dan menghancurkan berhala. Karena risalah yang beliau bawa adalah risalah yang bersumber dari Allah juga.
Namun turunnya beliau bukan sebagai nabi lagi karena setelah diangkatnya Rasulullah SAW sebagai nabi terakhir, maka tidak ada lagi nabi yang turun ke bumi dengan membawa risalah dari langit.
Karena itu Nabi Isa kedudukannya bukan sebagai Nabi lagi, tapi bagian dari umat Islam ini, berkitab suci Al-Quran, mengucapkan dua kalimat syahadat, shalat menghadap ka’bah, puasa Ramadhan, berhaji ke Mekkah dan menjalankan syariat Islam yang kita terapkan saat itu.
Semua keteragan itu kita dapatkan dari hadits-hatis Rasulullah yang sampai kepada kita, antara lain:
Dari Abi Hurairah ra bahwa Rasulullah SAW bersabda,”Demi Yang jiwaku di tangan-Nya, Nyaris akan turun kepada kalian putera Maryam (Nabi Isa as) menjadi hakim yang adil, menghancurkan salib dan membunuh babi dan memungut jizyah dan memenuhi harta … HR Muslim dalam kitab Iman bab turunnya Isa)
Dari Jabir bin Abdillah ra berkata bahwa Rasulullah SAW bersabda,”Akan tetap ada dari umatku yang berjuang dalam haq dan eksis terus hingga hari kiamat. Kemudian Nabi Isa bin Maryam turun. Lalu pemimpin umat Islam saat iu berkata kepada Nabi Isa,”Kemarilah dan jadilah imam dalam shalat kami”. Namun Nabi Isa menjawab,”Tidak, kalian menjadi peminpin di antara kalian sendiri . Sebagai bentuk pemuliaan Allah atas umat ini”.
Rasulullah SAW bersabda,”Nabi Isa masih tetap tinggal di bumi hingga terbunuhnya Dajjal selama 40 tahun, lalu Allah mewafatkannya dan dishalatkan jenazahnya oleh umat Islam. (HR Ahmad, Abu Daud, Ibnu Hiban, Al-Hakim dan dishahihkan oleh az-Zahabi)
…>>>>maknanya setelahnya mati Dajjal, Nabi Isa hidup selama 40 tahun sahaja di bumi dan Allah mewafatkan Nabi Isa…..selepas itu berlaku kejadian angin yang diperkatakan iaitu ;(Dan pada satu riwayat yang lain: “Kemudian Allah menghantar sejenis angin yang sejuk nyaman, yang datangnya dari arah negeri Syam, maka pada saat itu tidak tinggal di atas muka bumi seorang pun yang terdapat dalam hatinya seberat zarah kebaikan atau iman melainkan diambil nyawanya oleh angin itu.” Nabi s.a.w bersabda lagi: “Maka tinggallah sahaja orang-orang jahat yang cepat bergerak melakukan maksiat dan kedurhakaan secepat burung terbang, dan yang menceroboh serta menzalimi satu sama lain seperti binatang buas; mereka tidak suka dan tidak mengenal perkara yang baik, dan tidak benci serta tidak melarang daripada melakukan perkara yang buruk.
ini bermakna tidak ada lagi orag yang beriman dan bertaqwa kepada Allah dan pada tahap ini bila2 masa sahaja dunia boleh kiamat
Sep 07, 2009 @ 13:27:11
kenapa manusia pada masa itu berharap kedatangan Dajjal?
Disebutkan oleh Khuzaifah Ibnul Yaman, ia berkata, Rasulullah SAW bersabda, “ Akan datang suatu masa pada manusia, dimana mereka mengangankan bertemu Dajjal.” Saya bertanya, “Wahai Rasulullah, tebusanmu ayah dan ibuku, mengapa mereka demikian?” Beliau bersabda, “Karena penderitaan dan penderitaan yang mereka alami.” (HR.Thabrani dalam Al-Awsath dan Bazzar
Sep 07, 2009 @ 13:48:36
sekarang…orang yang menunggu kedatangan Dajjal ialah orang Yahudi dan merekalah yang bertanggungjawab meruntuhkan Masjidil Al-aqsa’ di Jerussalem….semata2 untuk mewujudkan tempat yang dikatakan menyambut kedatangan Dajjal di situ
sekarang ini orang Yahudi sedang giat menggali di perkarangan masjid itu bagi mencari khazanah dulu dan juga untuk meruntuhkannya! khzanah dulu iaitu buku2 untuk tujuan pemujaan syaitan /iblis!
orang yahudi memang melampau
Sep 08, 2009 @ 01:03:25
Hmm.. mcm2 la… dh bg akal baik2, kelam kabut sibuk nk p sambut dajjal..
konon2 nya sbg pembela nasib bg mrk, padahal mrk2 inilah yg b’sikap paling kejam nk dibela apa lg… (rasa dianiaya oleh manusia2 lain di bumi ke..)
Hakikatnya penipuan & rancangan oleh pengikut2 Dajjal ni memang dahsyat…
Dpt idea & ilham drpd Iblis & Syaitan kot.. hasil drpd pemujaan kn..
Hmm… Dunia2..
Sep 08, 2009 @ 01:25:59
Salaam. Wahai Hizbut Tahrir, terima kasih banyak atas video tu, amat bagus tu sebagai pencelik mata kita semua agar tidak leka sangat dalam dunia ni. Nak kata tak leka terus, mana ada kita ni tak leka terus hehe, tetapi sekurang2nya TAK LEKA sangat.
Diharap akan makin ramai orang tengok video3 sebegini. Sebar2kan lah kepada sesiapa setakat yang mampu yer. baarokallahu lakum
Syukron pada semua, termasuklah si Ros kucing tu
Okt 18, 2009 @ 00:07:06
artikel bagus, sy suka … saya copy ya, syukron
Nov 24, 2009 @ 12:25:05
Konferensi tentang Cara Agamawan Membantu Membangun Perdamaian di Thailand Selatan:
Catatan Lapangan
Dr Dennis Walker, Monash Asia Institute,
Monash University, Australia
Sejak April 2004, Thailand Selatan (Kesultanan Muslim Patani di masa yang lalu) selalu bergolak akibat serangan pemberontak Muslim terhadap kekuatan bersenjata dan institusi-institusi pemerintah Thailand, dan juga serangan balasan yang dilancarkan pemerintah kepada mereka. Peledakan tahun 2004 dan kekerasan yang secara terus menerus berlangsung hingga sekarang datang sesudah satu dekade “tenang” di Selatan di mana kelompok-kelompok sempalan nationalism Islam berhenti melakukan serangan , dan beberapa orang Patani Muslim masuk dalam daftar electoral partai politik yang plural yang berkembang di Bangkok setelah beberapa dekade kudeta.
Sistem Thailand yang “diliberalkan” telah memiliki pencapaian2 yang kongkret di Thailand Selatan yang menawarkan beberapa kesempatan modernisasi bagi kaum Melayu Muslim di Patani. Hal itu bagaimanapun dapat menjadi jelas apabila kita meninjau kembali bahwa didalam dekad tahun2 1990an Sistim Pemerintahan Thai tidak sepenuhnya belajar kepada beberapa pelajaran: sistem pembatasan2 terhadap Islam amatlah mudah dalam beberapa hal, akan tetapi pemaksaan Negara Thailand agar bahasa Thai menjadi satu-satunya bahasa tulis sebagai ganti bahasa Melayu telah dibayar dengan peristiwa yang belum pernah terjadi sebelumnya. Orang-orang Buddha Thai terus merupaykan kebanyakan pegawai kerajaan di Selatan di-Selatan Thailand.
>Warga Melayu yang banyak di-Selatan Thailand (Patani) menginginkan solusi kompromis atas konflik, yang akan memelihara hal-hal positif dari dekad ketenangan seperti pembangunan infrastuktur, sebagaimana pemerintah Thailand telah memberikannya. Sistem Thailand pada period yang lebih liberal, di mana politisi sipil Thai lebih dominan daripada tentara, telah memberikan pendidikan secara massal dan modern kepada banyak warga Patani. (Perlu ditegaskan ini bukan pendidikan yang didesain untuk meninggalkan bahasa Melayu berwujud di-Patani dalam jangka panjang). Sebagaian orang Melayu dan Buddha menjadi kolega [rakan se-kerja] yang saling membangun. Orang-orang Patani moderat dan orang-orang Thailand moderat ingin mengamankan pencapaian2 ini dari gangguan kekerasan, para nasionalis ekstrem pemberontak, dan beberapa institusi pemerintah Thailand yang nationalist dan extrem juga. Kelompok Liberal dari kalangan Buddha melangkah maju ke arah perdamaian dengan Patani untuk keluar dari konflik , menuju kerjasama dan menyatukan komunitas Thai secara lebih serius masa-masa ini daripada wuktu yang lalu.
>Lima tahun setelah pecahnya kekerasan di Thailand Selatan, proses membangunkan perdamaian mulai dipercepat. Hal ini tercermin secara baik dalam konferensi “Religions for Peace in Southern Thailand” (Agama-Agama untuk Perdamaian di Thailand Selatan) yang diselenggarakan di C.S. Hotel Kota Patani mulai 18-19 Mei 2009. Konferensi itu melibatkan lingkaran atas pimpinan agama Buddha dan Islam, serta pejabat pemerintah dan militer Thailand. Sebagai bagian dari kegiatan-kegiatan kerajaan Thailand, konferensi itu terlaksana di bawah pengawasan the World Council of Religions for Peace (Majlis Agama-Agama untuk Chapaikan Perdamaian Dunia) sebuah badan yang berafiliasi kepada PBB yang selama 40 tahun berupaya untuk memberikan bantuan guna menciptakan perdamaian di negara-negara yang dilanda konflik. Peserta inti dalam konferensi itu melakukan launching sebuah badan Inter-Religious Council for Peace in Southern Thailand yang memiliki anggota 20 orang, dengan komposisi dua pertiganya adalah tokoh2 Agama Budha dan Islam dari Thailand Selatan.
>Alasan pecahnya perang mini di Thailand Selatan sangat banyak dan kompleks. Umat Islam diwilayah itu mengalami kemiskinan dan pengangguran yang lebih tinggi daripada yang lain. Dan adanya arus-arus militan yang mengatasnamakan agama untuk mewajarkan diri, baik di kalangan Buddha maupun Muslim: semua itu menjadi faktor terjadinya perang. Beberapa analis Barat mengaitkan kekerasan itu dengan ajaran agama terutama konsep Jihad di dalam Islam. Satu isu penting dalam segi itu ialah, apakah forum konferensi ini dapat mendesak kalangan Islam dan Buddha untuk berbicara secara terus terang tentang tradisi agama mereka di Thailand, suatu hal yang dapat mengantarkan mereka keluar dari nasionalisme sempit dan kebencian antara satu pihak dengan yang lain.
Agamawan Budha
>Agama Buddha di Thailand memiliki kepelbagaian yang tinggi. Selama berabad-abad, Sistem Thailand pecahan-pecahkan benang-benang dari Agama Buddha yang kemudian di-bentukkan sebagai wacana kesatuan yang memberikan justifikasi terhadap penaklukan-penaklukan dan kekuasaan tentera diatas kaum-kaum yang lain. Akan tetapi, kitab-kitab suci agama Buddha dapat menjadi perkakas yang bagus bagi analisis psikologis yang dapat memberikan kritik terhadap nasionalisme etnis. Agamawan Budha Phrakru Srijariyaporn mendedahkan ilusi konflik di forum tersebut: “masing-masing kelompok selalu memberikan kepada anggota-anggotanya informasi yang semakin keliru tentang yang lain bahwa mereka akan datang untuk melukai atau membunuh kita, menebar ketakutan yang dapat mengakibatkan penderitaan. Kita semua menginginkan kebahagiaan dan untuk itu diperlukan informasi yang benar, semua harus saling bertukar kebenaran yang seutuhnya agar dapat dimengerti oleh dua pihak kedua-duanya”.
>Presentasi Srijariyaporn merupakan analisis yang objektif dan hebat. Ia dapat membidik gambaran psikologis kelompok-kelompok yang terlibat konflik di Thailand Selatan. Agama Buddha dapat mendorongnya keluar dari situasi kelompok yang merupakan asal-usulnya. Asumsinya bahwa semua konflik adalah ilusi, walapun itu membuatnya tidak dapat menyoroti konflik kepentingan2 ekonomi dan social, dan perjuangan kultur-kultur yang tidak cocok, akan tetapi “ilusi-ilusi” itu telah turut menyuburkan konflik antara Buddha dan Muslim di Thailand Selatan. Posisi ini sebenarnya dapat melemahkan potensi agamawan Budha yang tidak berpihak sebagai mediator konflik.
>Pengalaman memediasi yang dilakukan para biarawan liberal Budha pada kesempatan sebelumnya barangkali tidak dapat membekali mereka untuk menghidupkan kembali perdamaian di Patani.
Agamawan Muslim
>Isma’il Lutfi Capakiya, Rektor Universitas Islam Yala, selama bertahun-tahun lebih memilih bekerjasama dengan sistem di Thailand daripada melawannya. Hal itu telah menimbulkan kebencian bahkan ancaman kematian dari kalangan Muslim Patani yang menginginkan “Jihad untuk kemerdekaan”. Dalam tulisannya dalam bahasa Arab dan Melayu, dia berargumen bahwa Islam Klasik mengijinkan hubungan kerjasama antara Muslim dengan pemeluk agama Budha atau yang lain, kendati motif teks2 suci dan generasi pertama Islam yang di-petikkan oleh dia tidak cukup menunjukkan adanya bukti yang valid dalam membangun kebangsaan dengan penganut Buddha dalam satu kesatuan Negara yang benar-benar terintegrasi, didalam sejarah Islam.
>Dalam sambutannya yang penuh semangat di konferensi itu, Lutfi bahkan mengembangkan lebih jauh ke arah komunitas humanis antara Muslim dan penganut Budha yang akan mempertemukan mereka pada titik yang dalam. Mereka semua yang datang disebut sebagai “saudaraku” olehnya. Mengembangkan proses perdamaian di Thailand Selatan sesuai dengan prinsip perdamaian yang Islam menuntut keterlibatan semua aspek kehidupan. ”Semua manusia adalah saudara, ciptaan Allah. Kitab2 Suci agama2 yang lain juga berpendirian seperti itu. Muhammad diutus sebagai nabi bukan hanya untuk umat Islam akan tetapi untuk semua manusia, yang semuanya adalah seperti anak-anak untuk Allah. Muslim yang menolak untuk berbicara dengan pemeluk agama lain berarti telah berdosa sebab mereka juga di-khalqkan oleh Tuhan. Qur’an memperkenankan Muslim untuk berperang hanya melawan musuh bersama yaitu setan, bukan manusia.
>Ismail Luthfi menggunakan bahasa yang bergelombang untuk menarik semua orang di Thailand dalam projek itu. Apakah ia terbawa emosi ataukah terteror seperti semua faction2 yang ada di Thailand Selatan? Ketika saya berbicara dengannya saat ia hendak meninggalkan tempat acara, itu memperlihatkan bahwa dia adalah sosok yang sangat cerdas, kuat dan dingin intelegensinya, dan dengan mudah dapat menangkap hubungan politis-nya dengan saya sebagai seorang peneliti Barat yang sedang menulis satu buku tentang masalah bahasa dan identitas di negaranya. Dia amat cerdas sebagaimana terlihat sebelumnya.
>Pidato Dr. Ismai’l Ali Rektor Fakulti Kajian2 Islam (Kulliat ud-Dirasat il-Islamiah) di Universitas Prince of Songkla Patani, berupaya mengaitkan sebab-sebab konflik dengan sistem Thailand yang harus diubah. Ia mengesampingkan explikasi biasa dari konflik itu. Agama tidak menyebabkan penderitaan di Patani akan tetapi diskriminasi dan pemisahan orang Islam oleh sistem Thailand dan di masyarakat Thailand yang telah terpecah: segi2 kezaliman ini dia yang merupakan penyebab penderitaan dan pergaduhan di Selatan Thailand. Umat Islam tidak memaksa pemeluk agama lain untuk memeluk Islam, kerana Islam mengajarkan agar menghormati pemeluk agama lain. “Beberapa akademisi mengatakan bahwa konflik bersumber dari sejarah” [yaitu tentang cerita kejayaan dan kemuliaan Kesultanan Patani sebelum penaklukannya oleh Keraan Siam] “akan tetapi saya menyatakan bahwa sebab utama konflik ini adalah ketidakadilan yang terjadi di semua peringkat/level”. Untuk menyerukan agar Sistem Thailand memperlakukan Patani secara adil sebagaimana warga Thailand lain termasuk dalam anggaran/funding, Ismail Ali mengambil kesatuan nasionalisme Thailand: “Kita semua adalah bangsa Thailand”. Dia bagaimanapun menyadari bahwa kultur, bahasa, dan agama di antara mereka berbeda, “akan tetapi pemerintah mesti memperlakukan kita secara adil sebagaimana warga Thailand yang lain” dalam alokasi berbagai sumber2 dan peluangan2.
>Ali meminta maaf kepada orang-orang Budha di Thailand Selatan atas kekerasan yang menimpa mereka: Umat Islam dahulu tidak pernah memiliki persoalan dengan agama lain dalam hal cara hidup. Di kataannya ini, Isma’il ‘Ali tidak mendengarkan tuntutan2 organisasi2 nasional Patani pada tahun 1970-an dan 1980-an bahwa kerajaan Bangkok harus menghentikan kirim para peneroka Budha kepada Patani. Pada akhirnya, Ali mengakui bahwa para pemberontak pada titik tetentu berhasil menciptakan konflik agama antara Muslim dan tetangganya yang beragama Buddha. Mereka berusaha menggunakan ajaran agama untuk menjustifikasi aksi-aksi kekerasan mereka. Pada titik ini mereka menyamai organisasi-organsasi di Irlandia yang membawa agama untuk menjustifikasi kejahatan politik antara penganut Katolik dan Protestan. Ismail Ali menghalangkan mereka dengan gagasan-gagasan Kristen atau Teosofi: barangkali prinsip2 Islam sama dengan sebagian prinsip2 yang ada dalam agama Budha: ia memiliki teman seorang biarawan Buddha.
>Dr. Isma’il ‘Ali dan Dr. Isma’il Lutfi termasuk akademisi yang memperoleh didikan Arab Saudi dan yang berupaya mengembangkan sistem post modern (dalam IT dan bahasa Inggris) melaui membangunkan lembaga2 pendidikan tinggi Muslim di Thailand Selatan dengan bantuan Negara Thailand. Mereka tidak lagi mencari (barangkali tidak lagi diizinkan untuk mencari) bantuan dana dari Negara Arab guna membangun dan memperluaskan institusi2 mereka. Fakultas Kajian2 Islam yang mereka dirikan di Universiti Prince of Songkla dan Universii Islam baru Yala, dan pencarian beberapa wacana untuk masuk dalam Sistem Thailand daripada membuang-buang waktu untuk melawan Kerajaan itu, merupakan projek yang besar. Kendati demikian, mereka tetap mengakui bahwa wacana para pemberontak yang menyerukan Perang Suci untuk membebaskan Patani dari “belenggu” Thailand saat ini memperoleh perhatian yang lebih besar dari sebagian massa.
>Pada gilirannya dalam konferensi itu, para pejabat pemerintah dan militer Thailand berupaya mengemukakan sungutan2 warga Muslim biasa di Thailand Selatan dan mengemukakan peningkatan keberhasilan di mana para pemberontak menawarkan “perjuangan yang Islami” untuk kemerdekaan sebagai jalan keluar.
Orang2 Pemerintah dan Militer
>Krissada Boonratch Wakil Gubernur Yala dalam konferensi itu menyatakakan bahwa distorsi2 dari pelajaran2 agama Islam yang benar merupakan motivasi para pemberontak. Di beberapa sekolah agama yang diawasi dan dibiayai pemerintah, anak-anak berumur sepuluhan tahun memperoleh pelajaran bahwa Tuhan menginginkan agar mereka menempuh jalan Jihad.
>Karena itu, para pemimpin Islam harus maju ke depan dan memberikan contoh yang benar mengenai Islam yang dapat mengesahkan dan menyokong Negara Thailand. Ajaran seperti itu akan mengurangi tindak kejahatan. (Perubahan yang terjadi ini akan ada sempatan untuk ‘ulama’ dan akademik2 Patani yang didikan Saudi untuk mereka dapat berkembang di bawah Sistem Negara Thailand sebagai partner junior). Akan tetapi, “kami masih menangkap lebih dari 4000 orang yang dicurigai, sebagian besar mereka berusia 35-40 tahun” (=mereka jelas bukan anak-anak belia yang masih mudah rangsang secara emosional, akan tetapi Muslim Melayu yang sudah matang yang memilih jalan hidupan mereka dengan pertimbangan pengalamannya selama bertahun-tahun dengan Kerajaan2 Thai dan orang Buddha).
>Letnan Jenderal Udomsak Thamsarorach mengakui bahwa pemberontakan melibatkan nombor agak besar dari orang Melayu Muslim, dan bahkan setelah lima tahun berperang, tentaranya masih belum mengetahui siapa yang dilawan. Udomsak menunjukkan pikiran analitis yang sangat fleksibel: dia merasa bahagia lahir sebagai orang Budha akan tetapi ia juga belajar di sekolah Kristen dan juga di Kuil Budha, dan bahwa dia juga memiliki teman-teman Hindu dan Muslim. Watak konflik yang rumit telah mengganggu katagori-katagori pikirannya. Ia tahu bahwa agama yaitu Islam telah menjadi tempat berkumpul (rallying–point) di mana para pemberontak telah membawanya ke dalam konflik Selatan untuk menciptakan kebencian. Banyak penganut Buddha di Thailand lebih siap menyatakan bahwa Islam dalam bentuknya seperti di Timur Tengah dapat mendorong pemberontakan di Patani daripada mengakui identiti dan sejarah orang Melayu Patani yang khusuus. Bagi Udomsok sebagai orang Buddha Thai, pemberontakan tahun 2004 bukanlah didorong oleh impian menghidupkan kembali Kesultanan Patani Raya yang merdeka, yaitu kerajaan yang pernah dibasmikan Thailand pada pergantian menuju abad-20.
>Segi serius dan sungguh di-dalam posisi2 Udomsak Thamsarorach terhadap perdamaian, kini, justru menjauhi Islam dan kekhususan Melayu, — yaitu ciri-ciri khusus kebudayaan Patani, — yang hujungnya membuat konflik menguat. Konflik sesungguhnya berasal dari persoalan yang juga terjadi di propinsi lain di Thailand yaitu meliputi distribusi Negara atas kekayaan dan keterbelakangan yang berlangsung hingga bertahun-tahun didalam Selatan. (Kondisi ini misalnya terjadi di kawasan Timur Laut Thailand dimana berduduk Isan yang bercakap di-bahasa Lao: satu golongan yang sudah menderita kemiskinan dan diskriminasi untuk waktu yang panjang melalui dekad-dekad). Sebuah perasaan bahwa mereka mengalami diskriminasi, menjadikan sebagian orang Patani mengangkat senjata untuk melawan demi keadilan, sebagaimana yang lihat Letnan Jenderal Udomsak Thamsarorach itu. Kata dia bahwa semua staf dalam angkatan bersenjata Thai ingin menemukan solusi melalui cara-cara yang damai: “kita melakukan yang terbaik mungkin untuk menyelesaikan persoalan keamanan”. Letnan Jenderal Udomsak Thamsarorach dalam hal ini percaya bahwa sebuah sumber pokok dari kebencian adalah kekerasan yang dilakukan oleh tentara dan polisi Thailand di-atas orang Islam. Tentara harus dapat membuat kerjasama yang kongkret dengan para penduduk biasa yang masih membisu, dengan jalan mengenakan kontrol yang tegas terhadap tentara dan orang-orang pemerintah. “Jika praktek-praktek yang salah masih terjadi maka harus ada hukuman untuk menghentikan kesalahan2 itu. Masing-masing harus memiliki tanggungjawab untuk menyelesaikan persoalan ini”.
>Akan tetapi, mampukah tentara, polisi dan agen pemerintah Thailand membuat langkah-langkah seperti itu agar orang Patani bersedia bernegosiasi? Pengadilan dan hukuman2 yang sama untuk orang Melayu dan orang Buddha dia jalan yang satu-satunya untuk meyakinkan banyak Muslim agar mereka merasa “bermakna” untuk memanggil dirinya sebagai orang Thailand.
>Letnan Jenderal Udomsak Thamsarorach merasai keazaman pemberontak yang seperti batu granit dan tidak ambil berat kepentingan2 duniawi dan korban2. Para pemberontak memiliki strategi jangka panjang bahwa mereka tidak menginginkan otonomi, tetapi bantuan internasional untuk memisahkan diri dari Kerajaan Thailand (=Negara2 Arab dan Islam dan Negara Asia Tenggara yang menggunakan Melayu sebagai bahasa komunikasi). Mereka berupaya menciptakan aktor dan faktor sebanyak mungkin. Untuk meningkatkan saling kebencian antara Melayu dan Buddha di Thailand Selatan mereka menyebarkan ajaran jihad “yang telah di-memutarbelitkan” untuk memberikan justifikasi pemisahan diri dari Thailand.
>Mereka (orang pemberontok) secara sengaja memotong kepala orang-orang Buddha untuk menciptakan histeria. Negara Thailand tidak mudah mengkonter distorsi2 ajaran2 agama semacam ini. Pemerintah Thailand dan organisasi yang berkaitan denganya seharusnya memperkuat produksi literatur2 dari agamawan Muslim yang kooperatif agar teks-teks keislaman ini dapat memberikan justifikasi terhadap kedaulatan Negara Thailand. Akan tetapi, banyak penduduk di daerah pedalaman desa tidak dapat membaca, sehingga meskipun berbagai booklet itu didistribusikan kepada rakyat jelita di bawah di kampung2, dan itu sangat sulit dilakukan, hal itu mumkin tetap akan gagal untuk meyakinkan kepada audience yang dituju mengenai ajaran Islam yang benar yang mensyaratkan Muslim menerima pemerintahan
>Di atas semua itu, Udomsak adalah orang yang sangat realistis, dan kadang2 liberal. Kaji selidiknya yang umum menunjukkan bahwa tentara Thailand tahun 2009 ini perangkan melawan gerakan nasionalis Melayu Islam sebagai suatu yang mencengangkan —- mereka tidak faham musuh Muslim mereka.
>Siripong Hudsiri datang dari Pusat Administerasi Propinsi perbatasan Selatan (SBPAC), penerus sebuah institusi sebelumnya yang didesain untuk membawa pegawai badan2 intelejen, askar2 dan police dan beberapa eks-nasionalis Melayu bersama-sama untuk bekerjasama dalam berbagai kegiatan dan kepentingan: umpamanya seludup dan pengenalan pemuda nasionalist yang baru. Siripong Hudsiri berupaya mendeligitimasi kelompok pemberontak sebagai kelompok yang sangat kecil. Rakyat biasa mendengar bom dan desingan peluru setiap hari, akan tetapi semua itu sesungguhnya bukan suara mereka, akan tetapi suara segelintir orang saja. SBPAC telah melakukan berbagai dialog dengan penduduk Muslim. Tetapi, Siripong juga mengambil kesimpulan bahwa rakyat yang para pemberontak bergerak diantaranya juga semakin marah dengan kemiskinan mereka dan rendahnya tingat pendidikan di-Selatan: sebagian ada yang merasa bahwa Negara Thailand tidak memperlakukan mereka secara adil.
>Begitu demikian, Siripong berpindah dari (a) keyakinan bahwa pemberontak yang jumlahnya sangat kecil yang menimbulkan persoalan, ke arah (b) penjelasan2 dan huraian2 struktural tentang konflik dan kekerasan di Patani. Sebagian dari otaknya mengetahui bahwa sekelompok dari penduduk petani yang telah di-targetkan tengah ditarik untuk solusi yang menawarkan kaum mujahid itu, yaitu untuk membangun lain kali komunitas Muslim yang humanis dan positif dan juga untuk melawan kekufuran. Masyarakat perkampungan telah mengalami perpecahan. dan penghancuran. Para pemuda mulai meninggalkan agama dan menjadi penagih dadah2. Orang tua yang khawatir dengan kondisi tersebut menginginkan semacam institusi masyarakat yang menyatukan kembali komunitas Islam dan masyarakat tradisional. Pemerintah Thailand tidak mampu menghadapi persoalan2 tersebut secara efektif. Hal ini menyisakan kekosongan bagi kelompok lain untuk maju ke depan, Siripong menilai. Karena itulah, beberapa orang tua dapat menerima para pemberontak yang menawarkan pembangunan kembali komunitas social keagamaan.
_ Rakyat Kecil_.
>Banyak orang penting diatang pada konferensi “Agama untuk Perdamaian di Thailand Selatan”. Tetapi, momen yang paling istimewa adalah ketika seorang Muslimah muda mengambil mikrofon. Saudara perempuannya sudah orang biasa yang tidak menyokong pemberontak atau kerajaan tetapi di-bunuhkan “dengan tidak sengaja” di-perang yang kecil ini. Saudaranya tengah pergi ke sekolah di motorkar ketika dua orang teroris yang mengendarai sepeda motor berhenti di belakangnya. Sebuah motorkar besar melaju ke-depan dan menembakkan peluru motor sepeda: tetapi saudaranya tewas akibat tembakan yang nyasar tersebut. Jadi, usaha2 pemerintah untuk memburu para pemberontak harus memakan korban nyawa orang lain yang tidak bersalah. Pemudi yang biasa ini sudah kehilangan sekarang jumlah empat anggota keluarganya. Dia merayukan kepada anggota konferensi agar “mencari solusi, untuk membantu kami”. Dia menyeru kepada hadirin agar “mencoba mendengar suara masayarakat kecil di Thailand Selatan”.
Upaya Mengkonsepsikan Persoalan Seiring Terbatasnya Waktu
>Pada sesi kelompok kecil yang dibuat pada konferensi itu, menjadi semakin jelas bahwa dengan berbagai penderitaan orang-orang Thailand penganut Buddha merasakan hilangnya kontrol Negara mereka atas sebagian besar dari kaum Patani (yaitu wilayah2 kecil Patani, Yala dan Narathiwat yang di-kenakan oleh kerajaan Thai), tetapi mereka masih sangat sulit menerima identitas dan tuntutan orang-orang Melayu itu. Berbagai penjelasan sosial dan ekonomi, yang sementara dapat dipandang benar didalam dirinya, dapat membantu orang-orang Buddha untuk menghindari berbagai ciri khusus kaum Melayu Patani yang harus diberi resources untuk berkembang di dalam Negara Thailand, jika orang Melayu secara sukarela menerima Negara Thailand.
>Di-titik ini, yang paling tidak diterima oleh orang nasionalist Thai adalah bahasa — bahwa bahasa Melayu harus menjadi bahasa rasmi Negara di samping bahasa Thai di-Patani. Diantara Melayu Islam Patani, ada kemarahan dalam institusi-institusi pendidikan yang tinggi, baik sekuler maupun Islam, terhadap “kelaparan” dan “pembunuhan” bahasa Melayu melalui proses sistemik dan panjang selama beberapa dekad oleh Negara Thailand. Sisi positifnya, konferensi untuk pembangunan perdamaian ini telah menawarkan penerjemahan berbagai cerama yang dibacakan dalam bahasa Thai itu ke dalam bahasa Melayu secara simultan. Sudah seperti menjadi keharusan bahwa pemerintah Thailand paksa dari 2008 untuk memasang papan pengumuman yang di samping bahasa Thai juga bertuliskan Melayu-Arab dan beberapa ayat al-Qur’an untuk mengirimkan pesan bahwa memberontak melawan Negara Thailand juga berarti mengingkari kehendak Allah. Ini merupakan tindakan prakmatis dari Negara, untuk mencadangkan bahwa dia tidak musuh Bahasa Melayu. Akan tetapi dalam beberapa tahun barangkali proses menyesuaikan akan menjadi penerimaan yang tulus terhadap keaslian bahasa Melayu Patani yang dipakai Negara — penggunaan rasmi yang bahkan mungkin menghentikan konflik. Hal itu barangkali dapat mengurangi konflik secara signifikan.
Selama dua hari konferensi tentang “membangun perdamaian antara Buddha dan Muslim” itu tidak ada satu pun pembicara yang mengangkat isu agar pemerintah Thailand menjadikan bahasa Melayu sebagai bahasa komunikasi tulis pemerintah di samping bahasa Thai sendiri. Tuntutan ini oleh para pemuda terdidik yang diyakini dapat menjadi orang 2 nasionalis juga tidak muncul dalam diskusi kelompok kecil di-konferensi. Didalam kumpulan kecil satu yang saya duduk didalamnya, seorang biarawan Buddha mengemukakan se-pintas lalu bahwa sebagian orang di Selatan masih berbicara bahasa Melayu, dan barangkali bahasa tersebut seharusnya diajarkan sebagai mata pelajaran di lingungan satu sekolah Buddha yang lokal untuk membekali para biarawan di Selatan Thailand dalam melakukan dialog dengan Melayu Muslim tetangga mereka dalam kehidupan sehari-hari.
>Bagi sebagian orang Budha Liberal, nampaknya sulit untuk melangkah lebih jauh dan mengkonsepsikan bahasa Melayu sebagai bahasa tulis yang menawarkan khazanah Islam klasik dan literatur modern yang pada tingkat tertentu akan menyaingi khazanah Thailand yang terdiri dari peradaban orang2 Buddha multi bahasa. Setelah satu abad berupaya menggilas bahasa Melayu, menjadi kepentingan pemerintah Thailand sendiri dalam banyak hal untuk menawarkan hubungan patronase dan menfasilitasi bahasa Melayu dengan huruf Arab agar bahasa Thai dan bahasa Melayu Jawi tumbuh bersama-sama sebagai bahasa2 tercetak di era postmodern ini, dan masing-masing orang Melayu dan Budha justru dapat saling belajar dari yang lainnya.
>Akan tetapi ini bukan sekedar persoalan menjelaskan kepada orang-orang Patani bahwa dendam tutun temurun dari Phibul Songram terhadap bahasa Melayu berhuruf Arab telah berakhir. Penyelesaian kompromis untuk rekonsiliasi harus berhujung kepada dirikan penggunaan dua bahasa dalam sekolah-sekolah kerajaan dan berbagai departemen-departemen pemerintahan. Hal itu bukan hanya akan berarti bahwa orang-orang Melayu diberikan kesempatan untuk belajar bahasa Melayu sebagai mata pelajaran di sekolah-sekolah negeri, akan tetapi juga murid-murid Budha di sana harus pula mempelajarinya sejajar dengan bahasa Thai untuk kepentingan penggunaan praktis dalam profesi2 sesudah menyelesaikan sekolah. Patani sesudah proses rekonsiliasi akan menyerupai Quebec didalam federasi Canada: yakni minoritas penutur Inggris yang harus hidup di lingkungan negara Prancis itu di-paksa mengguna bahasa itu di-dalam kehidupannya seharian. Bilingualisme (penggunaan dua bahasa) adalah suatu cara kehidupan yang radikal.
Sikap lemah lembut, dan kemampuan untuk menyeberang batas-batas loyaliti2 pada unit-unit komunal, merupakan ciri khas Budha Thailand yang barangkali dapat berguna bagi mencapai kompromi perdamaian di Patani. Akan tetapi, biarawan-biarawan Liberal barangkali terlalu yakin bahwa pengalaman masa lalu mereka sebagai mediator dalam upaya perdamaian cukup membantu perdamaian dengan orang Islam Patani yang sebenarnya sangat berbeda dari kelompok-kelompok pinggiran manapun yang pernah dibantu mereka untuk melakukan rekonsiliasi pada dekad-dekad sebelumnya. Para agamawan Budha Liberal sangat bangga dengan peranan2 mereka sebagai mediator di Timur Laut Thailand yaitu di wilayah yang sangat miskin yang terisolasi dari Bangkok dalam waktu yang amat panjang. Di sana, biarawan2 membantu menyelesaikan pertikaian antar klan lokal dalam persoalan air dan sumber daya alam yang lain. Para biarawan juga telah membantu rekonsiliasi antara Suku Isan di Timur Laut Thailand dengan pemerintah yang sebelumnya selalu “membabat” mereka di bawah payung Field Marshal Phibul Songgram. Akan tetapi, Suku Isan berbicara dalam suatu bentuk bahasa Lao yang sangat mirip dengan bahasa Thai, yang pemerintah Thailand telah mengganti tuturan lokal bahasa itu dalam beberapa dekad: tentu jauh lebih mudah untuk membangun rekonsiliasi yang konstruktif dengan mereka daripada dengan Patani yang tidak memiliki kedekatan apapun dalam hal bahasa dan agama. Setelah ketegangan yang panjang, sistem Thailand dapat menggabungkan kaum Isan dengan baik dalam Negara mono-kultural yang mereka membangunkan, dan orang2 Isan menjadi anggota2 setia didalamnya.
>Dapatkah sistem Thailand melakukan hal serupa dalam kasus Patani? Kata-kata Ismail Lutfi Chapakia yang tulus bahwa “Orang Thailand Budha dan Muslim sebagai saudara” adalah kemajuan utama dalam pemikiran komunitasnya menuju identifikasi bangsa Thailand yang sejati. Pada sisi yang lain, banyak agamawan Muslim yang bergabung dengan sistem Thailand membawa harapan2 terbatas dengan mereka. Pidato Rektor Isma’il Ali telah menunjukkan betapa lancar dia sekarang di-bahasa kesusasteraan Thai yang sudah menimbulkan kesulitan untuknya di-zaman mudanya. Akan tetapi ia tetap memberikan karakter kepada sistem Thailand sebagai sangat diskriminatif dan melakukan kesalahan terhadap orang Patani hingga sekarang. Ia berupaya memberikan shock terapi kepada orang Thailand liberal.
Beberapa biarawan Budha, aparat pemerintah Thailand, dan militer memahami bahwa beberapa perubahan harus dilakukan. Ini adalah segi positif dari konferensi itu yang menurut ukuran Thailand amat radikal. Akan tetapi, kita harus wait and see apakah mereka dapat menangkap persoalan secara utuh — isu penerimaan kepelbagaian agama dan bahasa, terutama untuk membuat beberapa perubahan segera sebelum Thailand Selatan mencapai satu titik tidak mungkin mengembalikan aman-damai kepada Thailand.
Nov 28, 2009 @ 14:34:55
good info(s).
Dis 02, 2009 @ 22:56:35
mengikut apa yg aku dengar dr ceramah, katanya bintang david tu adalah lambang kpd satu kaum yg merupakan pnduduk asal palestin…
Dis 03, 2009 @ 01:15:19
david tu refer kpd daud kan?
Dis 03, 2009 @ 01:22:04
Kita minta supaya janganla kita ditemukan semasa Dajjal diturunkan kerana zaman tersebut adalah ujian yg amat berat kepada orang beriman. Sanggupkah saudara menghadapi ujian yg amat berat nanti. Dgn kemarau yg amat sangat dan bermacam-macam ujian lagi, jadi sama-samlah kita berdoa jika di datangani Dajjal nanti, keimanan kita kpd Allah tidak hilang.
Dis 03, 2009 @ 01:34:26
David = Daud
Memang mereka biasanya akan mengaitkan perkara2 yang berkaitan dengan nabi2 , tentang Yahudi dan kristian. Apa lagi TIDAK HAIRAN jika mereka juga MERAYAKAN KRISMAS
Kerana HAKIKATnya perayaan Krismas adalah untuk menyambut Hari Kelahiran Namrud dan dewa-dewo dulu kala
Hanya orang Kristian menyambutnya konon kelahiran NABI ISA , sedangkan sudah JELAS TERBUKTI sekarang bahawa 25 Disember bukannya HARI KELAHIRAN YESUS
Mereka sekadar mahu mengelabui mata manusia dan mengambil HATI orang2 Kristian agar orang2 Kristian pun TIDAK SANGSI kepada mereka
Sungguh LICIK sekali
Dis 03, 2009 @ 01:59:52
Zam..ada youtube menarik, actually saya dah tengok lama dah.
Youtube yg sungguh sadis.
An outcry to the ummah.Zam dah tengok? Memang menarik youtube tu
Dis 03, 2009 @ 11:56:33
Saya belum tengok lg tu Mie. Bagus, terima kasih, nanti saya cuba tengok hehe
Dis 14, 2009 @ 01:13:10
Kisah Tamin Ad mengenai Dajjal
Ada riwayat Muslim yang diterima dari Fatimah binti Qais mengatakan: “Saya telah mendengar muazzin Rasulullah s.a.w memanggil untuk solat. Saya pun pergi ke masjid dan solat bersama Rasulullah s.a.w. Selesai solat, Rasulullah s.a.w naik ke atas mimbar. Nampak semacam bergurau Baginda tertawa dan berkata: “Jangan ada yang bergerak.
Hendaklah semua duduk di atas sajadahnya.” Kemudian berkata: “Tahukah kamu mengapa aku memerintahkan kamu jangan ada yang pulang?” Kami menjawab: “Allah dan Rasul-Nya yang lebih tahu.”
Rasulullah s.a.w berkata lagi: “Demi Allah aku menyuruh kamu berkumpul di sini bukan ingin menakut-nakuti dan bukan memberi khabar gembira. Aku ingin menceritakan kepada kamu bahawa Tamim Al-Dariy adalah seorang Nasrani, kemudian dia datang menjumpai aku dan masuk Islam. Dia ada bercerita kepadaku tentang satu kisah tentang Dajjal.
Kisah yang dia ceritakan itu sesuai dengan apa yang telah aku ceritakan kepada kamu sebelumnya. Katanya dia bersama 30 orang kawannya pergi ke laut dengan menaiki kapal. Angin kencang datang bertiup dan ombak besar membawa mereka ke tengah-tengah samudera yang luas. Mereka tidak dapat menghalakan kapalnya ke pantai sehingga terpaksa berada di atas laut selama satu bulan. Akhirnya mereka terdampar di sebuah pulau menjelang terbenamnya matahari. Di pulau yang tidak ditempati orang itu mereka berjumpa dengan binatang yang sangat tebal bulunya sehingga tidak nampak mana jantina dan duburnya.
Mereka bertanya kepada binatang itu: “Makhluk apa engkau ini?” Binatang itu menjawab: “Saya adalah Al-Jassasah.”
Mereka tanya: “Apa itu Al-Jassasah?” Binatang itu hanya menjawab: “Wahai kumpulan lelaki, pergilah kamu ke tempat ini untuk menjumpai lelaki macam ini, sesungguhnya dia pun ingin berjumpa dengan kamu. Mereka pun pergi ke tempat yang ditunjukkan oleh binatang itu.
Di sana mereka menjumpai seorang lelaki yang sangat besar dan tegap. Ertinya mereka tidak pernah melihat orang sebesar itu. Dari tangannya sampai ke tengkuknya dikuatkan dengan besi, begitu juga dari lututnya sampai ke telapak kakinya. Mereka bertanya: “Siapakah anda?” Orang seperti raksaksa itu menjawab: “Kamu telah mendengar cerita tentang aku. Sekarang aku pula ingin bertanya: “Siapa kamu ini?”
Mereka menjawab: “Kami adalah manusia berbangsa Arab. Kami pergi ke laut menaiki kapal, tiba-tiba datang ombak besar membawa kami ke tengah-tengah samudera luas dan kami berada di lautan selama satu bulan. Akhirnya kami terdampar di pulau yang tuan tempati ini.
“Pada mulanya kami berjumpa dengan binatang yang sangat tebal bulunya sehingga kami tidak dapat mengenali jantinanya. Kami tanya siapa dia katanya Al-Jassasah. Kami tanya apa maksudnya dia hanya menjawab: “Wahai kumpulan lelaki, pergilah kamu ke tempat ini untuk menjumpai lelaki macam ini, sesungguhnya dia pun ingin berjumpa dengan kamu.”
Itulah sebabnya kami datang ke tempat ini. Sekarang kami sudah berjumpa dengan tuan dan kami ingin tahu siapa tuan sebenarnya.” Makhluk yang sangat besar itu belum menjawab soalan mereka terus sahaja mengemukakan soalan:
“Ceritakan kamu kepadaku keadaan kebun kurma yang di Bisan itu,” nama tempat di negeri Syam. Mereka menjawab:
“Keadaan apanya yang tuan maksudkan?” Orang besar itu menjawab: “Maksudku apakah pokok kurma itu berbuah?”
Setelah mereka menjawab bahawa pokok kurma itu berbuah, orang besar tadi berkata: “Aku takut pokok itu tidak berbuah.”
Orang besar itu bertanya lagi: “Ceritakan kepadaku tentang sungai Tabarah.” Mereka menjawab: “Tentang apanya yang tuan maksudkan?” Lelaki itu menjawab: “Maksudku airnya apakah masih ada.” Mereka menjawab: “Airnya tidak susut.” Lelaki itu berkata: “Air sungai itu disangsikan akan kering.”
Akhirnya lelaki seperti raksaksa itu berkata: “Kalau begitu ceritakan kepadaku tentang Nabi Al-Amin itu, apa yang dia buat?” Mereka menjawab: “Dia telah berhijrah dari Makkah ke Madinah.” Lelaki itu bertanya lagi: “Apakah dia diperangi oleh orang-orang Arab?” Mereka menjawab: “Ya, dia diperangi oleh orang-orang Arab.” Lelaki itu bertanya lagi: “Kalau begitu apa pula tindakan dia terhadap mereka?” Mereka ceritakan bahawa Rasulullah s.a.w telah mengembangkan dakwahnya dan sudah ramai pengikutnya.
Orang besar itu berkata lagi: “Memang begitulah, padahal mereka beruntung jika taat kepadanya.” Kata orang besar itu lagi: “Sekarang aku terangkan kepada kamu bahawa aku adalah Al-Masih Dajjal. Nanti aku akan diberi izin keluar, lalu aku pun akan menjelajah dunia ini. Dalam masa empat puluh malam sudah dapat aku jalani semua, kecuali Makkah dan Madinah yang aku tidak dapat memasukinya. Negeri Makkah dan Madinah dikawal oleh para Malaikat, maka aku tidak dapat menembusinya.”
Kata Tamim Al-Dariy lagi, “Rasulullah s.a.w menekankan tongkatnya di atas mimbar sambil berkata: “Inilah negeri yang tidak dapat dimasukinya itu, iaitu Madinah. Saudara-saudara sekalian apakah sudah aku sampaikan cerita ini kepada kamu?” Mereka menjawab: “Ya, sudah ya Rasulullah.” Rasulullah s.a.w berkata lagi: “Sememangnya hadis Tamim itu lebih meyakinkan saya lagi. Ceritanya itu bersesuaian dengan apa yang telah aku sampaikan kepada kamu sebelumnya, iaitu tentang Makkah dan Madinah yang dikatakan tidak dapat dimasuki Dajjal. Cuma dia ada mengatakan di lautan Syam atau di laut Yaman. Tidak, bahkan ia dari arah timur. Ia dari arah timur,” kata Rasulullah s.a.w sambil menunjuk ke arah timur.
Rasulullah s.a.w telah menguatkan lagi bahawa Dajjal akan datang dari arah timur. Ada yang mengatakan bahawa Dajjal akan datang dari Khurasan atau Asfahan. Wallahu a’lam
Jan 22, 2010 @ 00:36:18
salam.. alhmdulillah.. terima kch kerana menyebarkn pelbagai info baru dn pnting khususnya kpd umat islam di ngara kita yg msh lg blum terdedah dgan maklumat2 ini. moga perjuangn anta ni diteruskn.. mbruk.. jihad fissabilillah.. Allahuakhbar.
Jan 26, 2010 @ 20:58:37
what if its true………………….. takutnye……………… ya Allah jauhkanlah kami dri illuminati..amin
Feb 07, 2010 @ 22:55:48
[[Dr Dennis Walker _Islam and the Search for African-American Nationhood: Elijah Muhammad, Louis Farrakhan, and the Nation of Islam (Atlanta, GA: Clarity Press, 2005, $24.95). Pp. 597. ISBN 0 932863 44 2]].
Summary
The presence of Islam in America is as long-standing as the arrival of the first captive Muslims from Africa, making Islam one of America’s formative religions. But the long-suppressed indigenous Islam didn’t resurface in organized form until the 1930s, when it infused the politico-spiritual drive by the Noble Drew ‘Ali and the Honorable Elijah Muhammad to address the appalling social conditions of the ghettoized black masses of the North.
Elijah Muhammad’s Nation of Islam would prove to be the most extensive, influential and durable of African-American self-generated organizations. Combining black cooperative entrepreneurship with indigenous Islam-tinged culture and spirituality, the NOI pursued a collectivist nationalist agenda which sought to advance the black masses’ cause–within America or without it. At its collectivist height, the NOI achieved a $95 million empire of interlocking black Muslim small businesses and farms–providing a model for “bootstrap self-development” by the marginalized and dispossessed, worldwide.
Bourgeois elements developed within, or engaged by, the NOI sought to weld a united African-American nation out of a range of classes. Outstanding second generation leaders–Warith Muhammad, Louis Farrakhan and Malcolm X–would further imbed Islam in Black America, and extend its relations into the international community. Their media offered an informed and critical outlook on both domestic and international affairs that often paralleled progressive analysts.
What seems clear, after two monumental marches in 1995 and 2005 to the nation’s capital, is that the NOI and African-American Muslims will have substantial input into the future direction of the African-American struggle.
But it remains ambiguous whether the developing African-American nation will pursue its still-unfulfilled promise through secession, autonomy or long-term integration. To date, indigenous American Islam has been made a bogey by various white elites in order to regiment their own and other ethnic groups.
ISBN: 0-932863-44-2 $24.95 2005
About the Author
Dr. Dennis Walker is a Celtic Australian specialist on Muslim minorities and author of two books on Islam and the national question. He reads five Muslim languages, and is author of numerous scholarly papers, articles and reviews in a number of languages, reflecting his wide travels and areas of interest. He has taught at Melbourne University, Deakin University and Australian National University.
Reviews
“Dr. Walker has drawn a portrait of this movement that deserves the attention of scholars. I strongly recommend it to teachers and students studying or writing
about Islam and the African American experience.”
— Dr. Sulayman S. Nyang, Howard University
“It is not very often books of substance on African Americans, Islam and the Nation of Islam are written to set the record straight, or to reveal the truth about an historical legacy in the making. However, Islam and the search for African American, and the Nation of Islam, by Dr. Dennis Walker is an exception to the rule…
…Dr. Walker’s book sets the record straight for an Islamic, African American and an Arab historical connection, the influences and impacting maze of geographical history, as well as the search for African American nationhood in the 21st century.
This well documented book offers several defining points of views coupled with the elements of societies’ Black History, The Nation of Islam, race, class, and culture. Dr. Walker’s book also strengthens and confirms the longstanding relevance of media knowledge and networks within the African American communities and its impact on domestic and international relations.
Islam and the search for African American Nationhood is an extensive scholarly treasure trove of African, Arab and Islamic history. This timely study on Islam and the African American movement and its leaders is worthy reading, yet goes beyond the expansion of the African American experience and its search for Nationhood.”
— Leila Diab in Muslim Journal
Table of Contents
INTRODUCTION
GLOSSARY
I. THE NATION OF ISLAM AND ITS SUCCESSORS AFTER 1975: FROM
MILLENARIAN PROTEST TO TRANS-CONTINENTAL RELATIONSHIPS
1: TO ELIJAH MUHAMMAD’S DEATH IN 1975
The Black Muslims’ Original Millenarianism
The Drive for a New Economy and a New Language under Elijah Muhammad
Theological Adjustments up to 1975: the Emergence of Warith ud-Deen Mohammed
Arab World Attitudes to Black Muslims to 1975
2: POST-1975 BLACK MUSLIM MOVEMENTS
Relations with Other Faiths, especially Christianity,under Warith’s Leadership
Coalitionism: The Farrakhan Group’s Attitudes to Christianity
3: RESPONSES TO THE POST-1973 SOCIAL CRISIS
The Muslim’s Struggle Against Ghetto Decay, Crime, and Black Lumpen Sub-Culture
From Elijah’s Rhetorical-Secessionism to Frank Integration
4: POST-1975 ATTITUDES TO OVERSEAS MUSLIMS AND AFRICANS
Black Muslim Attitudes to Israel and Middle Eastern Affairs
The New NOI Starts to Empathize with Powerless Whites in America
The NOI and Overseas Islamists
Cargoism
Black Muslim Attitudes to Africa Below the Sahara
Farrakhan and Ghana: 1986
Africa in the 1990s
5: THE RISE OF FARRAKHAN: THE CHALLENGE FOR WARITH
1984: Farrakhan and the Jews
Farrakhan and the East’s Orthodox Islam
Ongoing Millenarianism
The Farrakhan-Warith Contest to 1990
6: MATURE WARITHITE ISLAM
Classical Muslims and the Modern West
Jews’ and Arabs’ Ongoing Input into African-American Identity
II. AFRICAN ISLAM IN THE EVOLUTION OF THE AFRICAN-AMERICAN NATION:
FORMATION AND DEVELOPMENT OF AMERICA’S MULTI-ETHNIC SOCIETY
1: ISLAM IN AMERICAN SLAVERY
Power and Dialogue
Jihad? Integration?
Syncretism or Dissimulation?
Atoms from Islam Transmitted Down New Generations
Post-1960 Reactions to Slavery and Forced Assimilation
The Evolving Critique of Christianity
Original Languages and 20th-century Nationality
2: JEWISH PARTICIPATION IN SLAVERY AND SEGREGATION
3: THE ANGLO-AMERICANIZATION OF OTHER WHITES AND THE
FORECLOSURE OF MICRONATIONALISMS
The Formation of the Ethnic Groups
Ethnic Entry into the American Parliamentarist Political System
4: EARLY ELITE BLACK HISTORIOGRAPHY VIS–VIS ISLAM
Christianity Marginalized
Arabic Writings of Africans Recycled
Qualified Identification with the Wider Arabo-Islamic World
Muslim Slave-Trade Palliated?
The Long-Term Legacy for Scholarship
New Historiography Unites Diverse Black Classes and Groups
Long-Term Patterns of Meaning
III. THE DIFFICULT REBIRTH OF ISLAM AMONG AFRICAN-AMERICANS, 1900-1950
1: SOCIAL CHANGE AND THE BIRTH OF THE MOORS
The Social Crisis in Which Indigenous Islam Took Form
African-American Relations with Jews in the Early Twentieth Century
2: THE MOORISH SCIENCE TEMPLE OF AMERICA
3: THE GARVEYITE MOVEMENT AND ISLAM
UNIA Interactions with Middle Eastern Muslims
The Garveyites’ Responses to Muslim Insurrection Overseas
Garvey and Zionism
The Shifts and Opening to Islam in Religion
The Moors and Political Black Nationalism
4: THE MOORS EVOLVE
Increased Awareness of Third World Muslim Countries and Concepts
Purist Rejection of Arab Authority in Islam
5: JEWISH-BLACK INTERACTION AND THE EARLY NOI
Black-Jewish Cultural Relations
WASP and Jewish Distortion of African-American Culture
Ameliorism by Jews and Black American Self-Formation of Identity
6: THE NATION OF ISLAM
IV.THE HEYDAY OF ELIJAH:
HIS ARTICULATION OF IDEOLOGY IN THE 1960S AND 1970S
1: ELIJAH’S PERIOD CONTEXT
The Emergence of Bourgeois Nationalism Among African-Americans
2: NOI PROTEST RELIGION
The Threat to White America
Anti-Christianity
Arabic and Islamic Elements in the Hybrid, Composite Religion
Monotheism
Secession from Islam?
3: RESISTANCE AND ACCOMMODATION TO WHITE AMERICA
Attraction to Creativity by Whites
Economic Affiliation to America?
Parliamentarism, U.S. Institutions
Southern Background and Regionalism
U.S. Prisons
4: THE IMPACT OF ARABS AND MIDDLE EAST ISLAMS
Middle Easterners and the Borders of World Black Community to 1975
The Patterns of Ideology and Discourse to 1975
V. ELIJAH MUHAMMAD’S MUSLIMS IN A CHANGING AMERICA
1: THE NOI IN ECONOMIC MODERNIZATION OF BLACKS
Class Status Shifts Through Conversion
Openings for Affiliating Neo-Bourgeois Muslims to America and Success
2: RISING ETHNIC TENSIONS IN THE 1960S BETWEEN THE BLACKS AND THE JEWS
Affinities Between Blacks and Jews
The Blacks Struggle to Win Control Over Their Education Economic Foci of Conflict
The Failure and Waning of Jewish-American Liberalism
Nation of Islam Activists and Tensions of Black Ghettoes With Jews
3: THE WIDENING DIVERSITY OF AFRICAN-AMERICAN GROUPS
The Black Panthers
Elijah Muhammad on the New Left and the Campus Revolts
Elijah on the Factionalization of Blacks
Muhammad Speaks’ Coverage of Internal America
4: POSSIBILITIES FOR RELATIONSHIP WITH THIRD WORLD PEOPLES
Growing African-American Cultural Attraction to Sub-Saharan Africa
Attitudes to Arabs Among Americanist Integrationists and Secular Black Nationalists
5: NOI RELATIONS WITH THE ARAB, MUSLIM AND THIRD WORLDS
Arabization and Islam’s Macro-History
Religion, Economics, and the Non-White States
The Israel-Palestine Struggle
Arabs and Persians
Wider Muslim World and Other Third World Countries
Relations with the Communist World
Relations with Spanish-Speaking States and Hispanic Americans
VI. THE RISE OF FARRAKHAN IN ELIJAH’S NOI
1: TENSIONS BETWEEN THE BLACKS AND THE JEWS OVER FOREIGN POLICY TO 1980
Andrew Young and the Shifts in African-American Relations with Jews, Israel and Arabs
Young’s Functions in African-American Macro-Consciousness U.S. Foreign Policy and African-American Identity and Institutions-Building
2: THE FORMATION OF MINISTER LOUIS FARRAKHAN WITHIN THE NATION OF ISLAM (1955-1980)
African-American Culture and Mass Mobilization
Farrakhan’s Evolution as Leader from Minister of a Mosque to Deputy of Elijah
Farrakhan After Wallace Mohammed’s Succession, 1975-1980
The Young Farrakhan and Jewish Culture and Groups
3: PERSPECTIVE: ISLAM AND U.S. BLACK IDENTITY TO 1980
VII. FARRAKHAN’S CHANGING POST-1990 NATION OF ISLAM
1: RELIGIOUS THOUGHT AND CHANGE IN FARRAKHAN’S NEW NOI
Toward the Humanization of Leadership, and Self-Reflection
Combating Envy as a Force for Political Fragmentation
2005: The Quran and the Humanization of Leadership for a United Front of All Blacks
Neo-Fardian Themes in Farrakhan’s NOI
NOI Changes and Deepening Engagement with Middle Eastern Islam
The Threat of Violence and Repression of the Religion
2: THE MILLION MAN MARCH: INDUCTION INTO ELECTORAL POLITICS?
The Million Man March of 1995
Political Mobilization after the 1995 Million Man March Militants: Could the U.S. Systemic Disintegrate?
3: DISPARATE BLACK CLASSES AND GETTING RICH: CAN THE NOI
INTEGRATE HUMANE NATIONHOOD?
The NOI and Nationalist Private Enterprise
Farrakhan’s NOI and the Black Bourgeoisie’s Economic Nationalism
Strata and Classes Beyond the Bourgeoisie
Tentative Incorporation into the System
The Transformation of NOI Pan-Islamism
4: AFTER SEPTEMBER 11, 2001
General Non-Muslim African-American Reactions
Non-Muslim Blacks: Al Sharpton
The Impact of September 11 on Farrakhan and his Sect
Movement towards a Median Position between Arabs and Jews
Abdul Akbar Muhammad: Pan-Islam
The U.S. Invasion of Iraq
What Future for Farrakhan’s New NOI and Islam among African-Americans?
5: THE 2005 MILLIONS MORE MOVEMENT: RESURGENCE FOR FARRAKHAN?
PERSPECTIVES AND SOME CONCLUSIONS
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Feb 08, 2010 @ 00:11:01
“Images of the Middle East, Foreign Countries and International Relations Among U.S. Black Muslims (Warith Faction)”
by Dr Dennis Walker, Monash Asia Istitute, Monash University, Australia 3162
__Warith and Israel’s 1978 Entry into Lebanon__
Chief Imam Wallace’s solidarity with the Palestinians in 1978 showed the contradictory aspects of the transformation he had wrought in the Nation of Islam. On one hand, his religious changes had given Islam’s Arab heartlands unprecedented centrality in the minds of his followers, who were increasingly learning to read some Arabic. Checking this, the increased accommodation Warith required with the American political system would limit how far his adherents could adopt stances of political hostility to the lsraeli state that was an inherent part of America’s network in international relations.
Warith’s pan-Islamic solidarity with the Palestinians in March 1978 was much more tightly bonded to Middle Easterners and events there than the sect’s leaders had ever been in the much more parochial era of his father, Elijah. Nonetheless, he was still identifying with victimized Arabs as an American Negro from within an advanced industrial life, and from a surrounding white Anglo-Judaic popular culture, far removed from the Middle East. There was in 1978 still a substantial gap, both economic and cultural, between the Western World and the Arab peoples — one, though, that Warith, as a Westerner, exaggerated. Wallace/Warith in 1978 integrated (a) motifs of substantial Palestinian nomadism parallel to racism-tinted American and also Zionist themes with (b) his sympathy for the Palestinians and Southern Lebanese as a traditional Muslim people uncorrupted by the modernity of the West. The boasts of the Zionists that they had achieved a victory in Southern Lebanon were, he told his Chicago mosque congregation, fraudulent. Israel’s overwhelming, modern armies had used their advanced artillery to pound a people that owned only camels, horses and swords and some old rifles. What victory was this of the Zionists to boast about that they had slaughtered a “peasant people” that wandered from “from land to land, town to town and from oasis to oasis … praying. Some victory!” (His sub-editors — sharply focussing in spasms the modern Arab nationalisms that fascinate upwardly-mobile Blacks — had not painted the PLO as that rag-tag an anachronism!) Here, Warith looked at Middle Eastern Arabs from a blend of (a) outpost Muslim minority sentimentalism about Islam’s pious heartlands with (b) those stereotypes of American popular journalism and culture that had so long exaggerated the extent of nomadism in the Arab World. The Imam idealized primeval peasant and nomad life-styles as liable to foster or shield Islamic piety: he did not, though, believe that the Palestinians could look after themselves when faced with Israeli onslaughts. There is sometimes more than a touch of Lowell Thomas, the cinemoscopic Lawrence of Arabia, and of the Sheik of Araby about Black Muslim images of Arab countries and peoples in contemporary history. (A category of Zionist and Israeli communications to America and other Western countries had persistently nomadized the Palestinians before 1948, minimizing their roots in the land into which Ashkenazi Jewish settlers were moving).
Chief Imam Wallace further argued in March 1978 that a clearer understanding of revealed Islam itself had to limit the extent to which Black American Muslims could view the world in terms of politicized racial or national units. Chief Imam Wallace would now subject all nationalist categories to a universalist, strictly religious, Islamist critique which he gave a de-politicized twist. Imam Wallace/Warith now criticized Arab nationalism, which his father’s defunct mass-circulation _Muhammad Speaks_ had relayed down to the streets of America’s black ghettos. Wallace told his black audience in the Chicago mosque that true Islam did not motivate believers to be full-hearted, combative participants in lethal warfare between racial, national or sectarian groups. Instead, the true Muslim prays to God to have mercy on all humanity. Wallace cited the instance of the sorrow and prayer of the Prophet Muhammad when he learned of the death of the non-Muslim ruler of Ethiopia (who had given refuge to the Meccan Muslims fleeing the persecution of the Quraysh clan in the earlier period of Muhammad’s prophethood). Chief Imam Wallace impressed on his black American Muslim audience that the Muslim is not a racist, nor a religious bigot because Islam was revealed to the Prophet to unify all people into one family: it comes to rid the world of ugly politics, fanatical nationalisms. “I’m an Arab, you’re a Jew”, “he’s African” — “no, this is not being a Muslim. Muslims cannot see Muslims in nationalistic terms” but “in family terms, because Allah made us brothers and sisters, one of another in one community — one Ummah to inspire men to become one human family in the whole Earth”.
Contemporary Arabs away in “The East” had been marginal to black Islamic religious protest against American injustices under Elijah. Then Imam Wallace placed Arab norms and the Arab heartlands at the core of Black Islam in America, making his followers much more likely to react with militant fury against Israeli offensives in the Middle East. Chief Imam Wallace-Warith was definitely using universalist drives of Islam to somewhat check as well as channel the rage of his adherents. He was ambiguous, bidding for time, keeping his options and the options for his followers open. His rejection of “fanatical nationalism” might lump Arab nationalism and various black American nationalisms or pan-Africanism with Zionist ideology while opting for a somewhat apolitical Islam. This trend would mean that Warith/Wallace sympathized with the Palestinians but black American Muslims could not fight at their side for they had chosen to fight the Zionists and Israel with a half-wrong ideology, militant political nationalism.
On one hand, Chief Imam Wallace (Warith) was politically quietistic or cautious, justifying from Islam, his religion, a reluctance to get involved in “ugly politics, fanatical nationalism”. He was dampening down, for a time at least, anti-Zionist activism in his adherents. Imam Wallace’s reactions to Israel’s 1978 blitzkreig against Palestinians in Lebanon showed his concern to relate his sect to some actual or potential multi-racial, multi-sectarian American mainstream heavily made up of white Christians and white Jews. Membership in that liberal all-American community would win his black adherents economic deals and resources. Though anxious to avoid divisiveness, Imam Wallace deftly implanted a denial of the title of the state of Israel to exist in the first place into the American liberal consensus he imaged:
“Is there any American that knows what’s happening in the Middle East without sympathy for the Palestinian people? I can’t see how any American — Christian, Jew, Muslim — cannot feel in his heart for the Palestinian people!”. As to those who deny the rights of the Palestinians, Imam Muhammad declared, “if they wanted justice, then they would tell the truth. They would go back to 1946, ’47, ’48 and they would tell the public — the American people and all people — the truth”, so that the world could make the proper judgement. An historically undocumented and absurd charge against nascent Israel followed: “They should let the world know that these people were living in their own homes. That old men, women and children were driven out of their homes. That their homes were occupied, taken over by people from Europe calling themselves Jews”. “This is the truth. They were warmongers, who had practiced war in Europe. They all volunteered to go to Israel, which was not Israel at the time. It was Palestine. They went and took Palestine — then called it Israel”.
In this 1978 speech, then, Chief Imam Warith ud-Din Muhammad swung between two quite incompatible poles. In one vein he spoke moderately as the head of what he hoped was becoming a Negro Muslim church increasingly respectable and accepted in the eyes of other, more established churches in the American mainstream. He presented himself and his followers as emotionally involved in the blows against Palestine and anti-Israeli forces in Lebanon. But this was only to the extent that American Jews felt concern for Jews overseas: this was a very American emotional sympathy by Black Muslims for outside correligionists which American Christians and Jews would understand and accept. It was an emotional outreach Warith himself strove to check and limit, at least for the moment. In this vein Warith himself hinted that Washington should send him to the Middle East as someone who had links with the Arab Muslims but at the same time was detached and therefore could act as a mediator to resolve the crisis. In this mood, Warith cast his sect’s solidarity with “the Palestinian people” in terms of sharpening criticism of Israel in the American mainstream by Jewish as well as Christian American liberal publicists. But then, swinging in the other direction, he questioned the right of any Jewish Israeli state to have taken existence in the first place: this very radical critique of any Zionist state’s right to exist by Warith was far outside the parameters of diverse discussion in mainstream America and akin to the discourse of Palestinian nationalist ideologues and the Arab rejectionists. A spasm of hatred against the Jews who “exiled” his Palestinian correligionists blinded Warith to Jewish suffering and death in Europe at the hands of at least nominally Christian anti-Semites.
Overall, Warith in his response to Israel’s 1978 invasion of Lebanon tried to make his followers view the American system hopefully and give it the benefit of the doubt. This though the United States was Israel’s ally and, Warith broadly hinted, the supplier of the advanced arms that enabled Israel to wage the invasion. As he also did on the case of South Africa and its Blacks at the time, Warith argued that the American government itself stood to some extent with the oppressed: President Jimmy Carter and his Administration has “the interest of the Palestinian people and the Muslims at heart, just as they have the interest of the other peoples at heart”.
Warith’s accommodation with Jews and the American government within the American context also had an extension out into the Middle East. On one or two odd occasions, Warith voiced cautiously-worded support for Anwar Sadat’s American-promoted separate peace with Israel, opposed by public opinion, and at least formally by most of the governments, throughout the Muslim world. Sadat’s “sell-out” was certainly loathed by the militantly anti-Zionist bourgeoisifying young Muslim intellectuals within Warith’s own sect. The endorsement of an accommodation by the Arab Muslim heartlands with the Jewish state of Israel applied to the Middle East his repudiation in the American context of the old Black Muslim ideology of white devils and the necessity under divine auspices for a divine judgement day or reckoning. Warith’s spasms now no longer saw Zionist Jews in the Middle East as absolutely evil or the restoration of the status quo prior to their invasion of the region as a necessity of justice to be accomplished through violence. Instead, in the Middle East as in the American context, he saw whites as groups with which blacks and linked Eastern and Muslim peoples around the world had to come to terms as realities. It was important that the American government of Jimmy Carter gave its blessings to the agreement between Anwar Sadat and Menachim Begin as a peace process which it would henceforth promote. Warith and his sect had close relations with Carter’s administration which maintained in place affirmative action institutions and programs from which the sect benefitted. Warith endorsed Jimmy Carter as a candidate in his second election and members of Warith’s sect worked as campaign workers for Carter’s campaign in the black ghettos in the major cities of the north.
Warith’s willingness to make his movement open and constructive towards Jews not just in America but even in the Middle East was — at least for a time — foredoomed by (a) the increasingly hard-line character of the groups winning ascendancy in Israeli political life, (b) the Republicanization of America and (c) the connected transformation of America’s Jewry into an ethnic group harshly unsympathetic to the developmental needs of Afro-Americans. The fate of Warith’s opening up to Jews abroad and in America was additionally sealed by the hardening reaction against Israel sweeping the ranks of his followers and especially the journalistic intellectual elite around the sect’s media, as a natural side-product of the religious Sunnification that Warith initiated. The restructuring of the Black Muslim movement to follow Arab, Middle Eastern, patterns that Warith himself had imposed constantly bedevilled his Americanist outreach to Jews. In the later 1990s he was to make a much more determined attempt to find some common ground and cooextistence with American Jewry.
[Dennis Walker’s book _Islam and the Search for African-American nationhood: Elijah Muhammad, Louis Farrakhan and the Nation of Islam_ was published by Clarity Press, Atlanta City in 2005].
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This section of the data base presents projection of Arab-American or Palestinian-American activists in the media of the Black Muslim movement of Wallace/Warith ud-Din Muhammad. The first communication there is Leila Diab, “Discovering Cultural Ethnicity: Keeping our roots alive!”, _Muslim Journal_ 17 January 1992 p. 25. The Warithite media has closely followed the parallel efforts of Arab-American and other immigrant ethnic groups to transmit identity to their children in North America. Palestinian Americans have the level of historical desperation with which African-American Muslims most readily identified in the 20th century. In 1992 the Wallace Muhammad’s mouthpiece carried an account by Leila Diab, an activist of the Union of Palestinian American Women and the North American Coordinating Committee on the Question of Palestine, of the dawning of a new age in which bright, inquisitive Palestinian kids were developing their Palestinian/Arab cultural identity within mainstream American schools.
The extreme experiences of Palestinian children who came under Israeli occupation following the 1967 War, motivated Palestinian-Americans to survive as an ethnos in U.S. schools. Palestine was never mentioned in the classroom: Leila Diab’s generation was forbidden even to write it in their notebooks.
Unlike Palestinian kids living under occupation, the offspring of Palestinian-Americans had full freedom to voice Palestinian issues, history and the true Palestinian cultural heritage within American school systems. Such programmed ethnic self-assertion in schools would be the “pathway” to a positive high cultural identity that would be more Arab than particularistic: the life-long “knowledge of their rich Arab history, music, art, literature and Arabic language”.
Still, the Palestinian American youth were being politicized to be “little Ambassadors in their schools” for a pretty violent and wretched century-old brawl in the homeland of origin. Diab exulted that one six-year old girl had informed her classmates that “Palestinians are defending their land and they throw stones to protect themselves and they do it because they want a Palestinian state.” [Might it be like Israel making Jewish-American kids apologists for the expulsion of the same people?]. Diab and her comrades were taking steps to link their children to Palestinian kids inside the homeland and throughout the diaspora.
Another item is Leila Diab, “Chicago Housing Authority comparisons — Israeli settlement or Palestinian Refugee Camp”: II, _Muslim Journal_ 17 January 1992 pp. 9, 18, 24. Here Diab represented a modality of Palestinian-American enclave nationalism able to fit itself intimately into the day-to-day life concerns of American Blacks. In a 1991 interview with Ted Wright, Consultant for the Chicago Housing Authority, Diab empathically drew out of him the past 40 years experience of Blacks in public housing. For a time the CHA had offered a fortunate lifestyle and surroundings compared to the private housing poor African-Americans had known. The context of the interview, though, was the Chicago Housing Authority’s so-called “Kibbutz Initiative” that aimed to utilize patterns from Israeli nationalism’s left collectivism to bring back the pride, effort and productivity that had existed in the earlier years of the CHA. Diab’s dialogue with Wright was vibrant: he became ruthlessly honest about the “mass corruption” and “total outright theft” by officials of the CHA that had denied its Chicago tenants refrigerators, stoves and paint. Wright had visited Israel (with the Jewish-American micro-nationalists providing the tickets and accommodation expenses in between?), but allowed that the collectivist kibbutz farms had shrunk to just a (still ultra-productive) 6% of the Israeli population by the 1990s. Wright made no attempt to defend Israel’s treatment of its Arab minority or displaced Palestinian refugees or its prisons, from all of which he had been firmly steered away by his “guides” in Israel. Open, Wright had liked the collectivist interdependence, intergenerational respect and unity in kibbutz life, and wanted to recreate them to rebuild community within the Chicago Housing Authority system. As a streetwise American Black, though, he had grasped that the kibbutzim were no longer “altruistic” but had rather become highly “capitalistic” production centers for the Israeli commercial market: nor could the rural agricultural community of a kibbutz be transplanted within an urban industrial community such as Chicago. The kibbutz does not present the same danger or restrictions that constrict the in many ways non-free African-American residents of public housing, Wright noted. He therefore readily agreed with Diab that those developmental concepts of the kibbutzim transferred into Chicago’s CHA could be supplemented by the life experiences within a Palestinian refugee camp.
Wright and Diab were articulate representatives of their respective modernist American ethnic bourgeoisies. Jewish-America’s Zionoid micro-nationalists will always collect the most bizarre anti-Semitic outbursts of Blacks who make fools of themselves, but Wright instanced a flat, unemotional, competent way of viewing Jews much more common in the Black bourgeoisie. Wright saw through Israel’s rhetoric of socialism, long antiquated by the 1990s even for the kibbutzim: the Jewish state was as capitalistic as most of the rest of the world had become by 1992. Like the Black opponents of Israel and American Jewry, he viewed Israel as a “have” state in a different category from America’s subordinated Black poor, who had some things in common with the displaced or imprisoned Palestinians. For Wright, though, Israel’s harshness to others could not obscure the humaneness and coherence Zionism had achieved within the national group it had created in Palestine-Israel: he wanted Blacks to borrow some of those techniques to recreate community in North America. Those Black nationalists, even the Islamoid ones, who had opted to become opponents of “the Zionists” and Israel, also shared Wright’s eclectic respect for Israel and Zionism’s institutions and patterns, to be borrowed and interwoven into selected Palestinian, Arab, African nationalist and U.S. Anglo patterns for a new enclave-national community for African-Americans. As a Palestinian-American micro-nationalist, Leila Diab had the same calm eye for the strengths and sectors of humaneness or goodness in the enemy ethnos that assailed her people: she understood that Israel had some real positive patterns to offer African-Americans and thought it natural that Wright should be responsive to those in the interest of his people. She also assumed, though, that Wright and other Black Americans would identify with her motherland-people’s experience once it was presented to them.
Direct communications from Palestinians in the Middle East are conveyed to the readers of Warith’s media. An example was al-Sarraj, “G.C.M.H.P. — Mental health under occupation”, _Muslim Journal_ 20 December 1991. The coverage of Warith’s tabloid was finally successful in removing all the partitions between African-Americans and Palestinians. Beyond representations of the faraway cause of Palestinian-Americans, it moved to offer the voices of Palestinians from the occupied territories themselves that got across the gritty day-to-day trauma of expulsion and occupation and exile so like African-Americans’ own history.
The devastation of the psyche of the Palestinians, although special in some features, was like that African-Americans had faced. _Muslim Journal_ carried a 1991 communication from the Gaza Community Mental Health Programme, established the year before to provide immediate psychosocial therapy for traumatized children and their families, devise training programmes for mental health workers, teachers and other community workers, and through a programme of public education raise the general population’s awareness of mental health issues.
“Here in Gaza, the Palestinian tragedy unfolds like no where else: poverty, over-crowding, oppression, violence, ignorance, and abuse are all producing deep and lasting pathologies.” The G.C.M.H.P.’s director did not sound very hopeful that he and his colleagues could do much more than alleviate the psychic harm to Gazans: “the volatile situation here is pregnant with dire tragedies that will be impossible to contain in time and place.”
At least in their presentation, al-Sarraj and his group were not Islamic fundamentalists in revolt against the whole West. Their nine months-old program had now become a fully fledged operation thanks to the “generous support of our friends, especially in Holland”, and Sarraj hoped “that 1991 will bring peace to this beautiful land and its people, and to all mankind” — perhaps code-words for the negotiated compromise settlement with Israel’s Ashkenazi Jews.
Palestinian-Americans strove to do their bit towards getting a peace process started and carrying it forward. Leila Diab community their efforts to the Muslim African-American group in her article “Give Peace a chance”, _Muslim Journal_ 15 November 1991, pp. 1, 3, 24. In Leila Diab, the Warithite Black Muslims had found a Palestinian-American equivalent of their own impulse, now that they had become quasi-integrationist, to reduce conflict with American Jews and Anglos. Diab was active in the Dialogue Project, through which Palestinian-American and Jewish-American “Middle East Region women” (sic) had met since 1989 “to build bridges of mutual respect, understanding and better relations between mainstream leaders from their respective communities” and to promote an lasting peace solution of the “protracted” Israeli/Palestinian conflict. True, Diab was acutely conscious of the “asymmetric” power relationships within which Palestinians dialogued with two sets of Jews. The Gulf War at the outset of the 1990s had had its effects on the Israeli/Palestinian conflict and the peace process, not to mention the relationship of Palestinian-Americans and Jews in America’s separate world.
These prominent American, Palestinian and Jewish women issued a statement on the eve of the Madrid Peace Conference, which urged the Palestinian and Israeli delegates to negotiate in good faith toward implementation of United Nations Security Council Resolutions 242 and 338 — shades of Mubarak’s 1986 advice and the Camp David sellout! — “and to ensure the rights of both peoples to self-determination, sovereignty, and security on their land”.
Diab hoped that the conversations of her set of rising Palestinian-American women professionals with its much more developed and institutionalized Jewish-American equivalent would help advance “a just and lasting peace in the Middle East”. Her Jewish-American women collaborators had mainstream positions in general American and also communal life, but some might have failed the test of loyalty to Israel set by the big, Likud-like, Jewish-American organizations. She was right to wonder if the Madrid Peace Conference really would culminate in justice and peace for all parties in the Middle East Region given that PM Yitzhak Shamir looked as though he was attending his own wake and his government was loath to recognize any Palestinian people with which to negotiate. The press statement of the Dialogue women on the eve of the Madrid Peace conference, though, (October 29, 1991) had called on “the legitimate representatives of both the Palestinians and the Israelis to negotiate”, which major Jewish-American leaders rejected.
Diab — and the Black Muslim media that amplified her — had accepted the permanency of Israel, and she may have been right to fear that time was running out for her people of origin. Black Muslim self-attachment to the parochial American inter-ethnic side-wash of the far-away Palestine-Israel dispute was a further affiliation with the Middle East. It was further globalization of culture and ethos through the neighborhood, and a development of the long-standing African-American impulse to enter universal history through Islam. But it also had side-effects if not a primary function for the Black Muslims’ persisting drive and process of becoming American: the Black Muslim lens was further focusing the more articulated or advanced Jews and Arabs for patterns through which African-Americans can relate themselves more deeply or effectively to other ethnic groups in immediate American society. At this point, the Jews and Arabs in the neighborhood were pointing Blacks towards deeper interaction and integration with other American groups rather than better-articulated conflict.
[Dennis Walker’s book _Islam and the Search for African-American nationhood: Elijah Muhammad, Louis Farrakhan and the Nation of Islam_ was published by Clarity Press, Atlanta City in 2005].
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It remains to be seen if in future years Farrakhan’s verbally militant and Warith’s moderate, conservative, Black Muslim sects will evolve an activist anti-Israel role in American poltics that might somewhat counter the American Zionist lobby. Given the presence of Warith’s followers across all states of the USA except Alaska, and the disciplined volunteers at his command, such a Black Muslim role would formidably firm up that widespread dislike among American Blacks of Israel and Zionism. However subdued, the Muslims’ dislike and suspicion against all whites remains strong under Warith. In comparison to the years of Elijah’s leadership, however, Jews as a specific white enemy became much more central in Black Muslim consciousness after 1975. Black American Muslims now daily fume over Israel’s onslaughts against fellow-Muslims in the Middle East, much more marginal before. Clearly some Black Muslim journalistic intellectuals developed a level of commitment to the Arab struggle against Israel, and the sharp consciousness of the intricacies of the domestic American political scene and the roles of American Jewry in it, that could sustain well-planned, energetic Black lobbying against Zionist demands in the U.S.
The followers of Warith from 1975 built up dense knowledge of conflict in the Middle East. We have argued that their denunciations of Israel mostly drain away and extra-territorialize parochial anger Blacks feel towards local Jews so that the two American enclave-groups do not clash in their own country. Editor Munir Umrani sometimes did thread parochial conflict between Jews and Blacks in America into the overseas conflict between Jews and Arabs in the Middle East. He never sustained the connections he made for long, though. A more moderate form of conflict with American Jewry, though, would be the development of the Black Muslims into a counter-lobby that would compete with the Jewish-American lobby to help the Anglo-American core system downgrade its relationship with Israel leading to a resolution of conflict within which Israel is checked or diminished but is accepted as permanent under a peace settlement.
The foreign Arabs and Muslims with which Warithite and other Black Muslims had connection, were pushing them towards engagement with the American system to set it free to be just to Muslims abroad. In the 1990s, input by immigrant Arabs and Palestinians copiously cited past U.S. presidents — not just Gerald Ford and Jimmy Carter, but even Ronald Reagan and George Bush — that Israel’s construction of settlements in the occupied territories was incompatible with a peace settlement. The Palestinian writer Leila Diab approved the late 1991 drive of U.S. Secretary of State James Baker — detested by U.S. Zionists — to draw the Israeli government into negotiations with the Arabs that would include the issue of the settlements. This role of Bush’s Republican government as “a catalyst for peace” and “co-sponsors” who would submit “bridging proposals” (Baker, 8 December 1992), though, had to apply economic pressure to wrest Israeli compliance [Diab _Muslim Journal 28 February 1992].
A Muslim African-American approach to the American system to help it resist Israel, though, would very much combine pan-Islamism with an old-fashioned American isolationism that seeks Black welfare in the interests of a general American entity. Black Muslim writers have stressed that Israel has cost the U.S. too much while the system gives African-Americans too little. Misbahu Rufai, who publishes in the Farrakhanist media as well, seized on the Bush administration’s attempt in 1992 to pressure the obdurate Israeli government of Yitzhak Shamir to the negotiating table by withholding “loans”. Rufai argued to Warith’s followers that “we must oppose the $10 billion loan guarantee to Israel” in terms of “dollars” that America’s poor badly needed, as well as Middle East peace.
The Israeli government had, the September before, asked for a U.S. $10 billion loan guarantee to help it resettle thousands of Soviet Jewish immigrants. President Bush responded, not by refusing to give the loan guarantee but by postponing U.S. action for 120 days in order to pave the way for the success of the US-sponsored Middle East peace talks.
Rufai depicted Israel as “the world’s leading welfare state”, a country that had always depended for its survival “on what it gets in reparations from Germany and on the U.S. taxpayer”. The Muslim communication believed that the true American system and even its white politicians, if not coerced by the lobby, would achieve the interests of ordinary Americans. “Members of Congress as well as the President have to choose [between] serving the general interest of fairness and of Americans over that of the powerful Jewish lobby”.
Rufai cited the _Washington Report on Middle East Affairs_ for December 1991/January 1992 that “within the last 40 years, the U.S. has given a total of $32.111 billion in grants to Israel. This amount is borrowed by the U.S. from private domestic and foreign lenders. In addition, the U.S. is paying an accumulated interest of $21.351 billion, for a total of $59.566 billion. Every dollar of this amount is borrowed by the U.S. Treasury which is paying not only an annual interest on the outstanding debts but another interest on the “earlier interest” incurred, as a result of the annual borrowing to donate to Israel. The report shows that in fiscal year (FY) 1991 alone, annual interest on the $59.565 billion cost $3.246 billion at the average Treasury rate of 5.45 percent. Thus, the report says, the grants made to Israel for that FY is not $5.256 billion as officially reported but $8.502 billion, when the $3.246 billion in interest is added. In FY 1992 the U.S. will be adding $3.491 billion to the cost of FY 1992 grant of $3 billion which has already been paid to Israel in the first month of the fiscal year. The report concluded that a continuation of U.S. deficit financing of Israel for more than 10 years at the $3 billion minimum rate per year and at five percent interest will put the U.S. at $155 billion more in debt. “This is an annual total of almost $14 billion, or more than $3,000 per Israeli.”
Rufai contended that Americans had the right to know the details of every cent spent on any foreign aid. The secrecy on particulars of such aid had to be broken. At present, foreign aid is generally allocated through ‘continuing resolutions’ without a ‘yes’ or ‘no’ vote on particulars.
“Jewish immigrants to Israel are not starving. Thanks to the American taxpayer, Jewish immigrants to Israel are not homeless. Thanks to the American taxpayer, Jewish immigrants to Israel have adequate healthcare. By the way, these grants do not include the several billions in loans given to Israel and which have never been paid up. Israel’s record of not paying back debts is enough to show that the $10 billion loan guarantee will ultimately fall on American taxpayers again” [Leila Diab, "What U.S. Presidents Have Said about Israeli Settlements", _Muslim Journal 28 February 1992 pp. 6, 9; Misbahu Rufai, "In Dollars and Sense, why we must oppose $10 billion loan guarantee to Israel", _Muslim Journal_ 28 February 1992 pp. 6, 9].
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Dennis Walker, “Leftist and Protest Residues in Images of International Relations Among U.S. Black Muslims (Warith Faction) -1”
["More Jewish terrorists go on trial", _Muslim Journal_ 5 October 1984 p. 2 WNE]. Occupied Jerusalem. In Occupied Palestine (Israel), the trial of 20 Jewish terrorists charged with plotting attacks on Palestinians who have seen their land taken by Jews from all over the world is underway. The trial, which began 17 September, was expected to be the longest and potentially the most explosive in Occupied Palestine’s history save for that of executed Nazi war criminal Adolf Eichman. Agents from Occupied Palestine kidnapped Mr Eichman in Argentina and brought him to the settler state for trial.
“Reports circulating here indicate that undercover agents knew of the planned strikes against Palestinians. Dan Avi-Yitzhak, a defense attorney, told the three-judge panel that the General Security Services, the equivalent of the FBI, had prior knowledge of some of the terror attacks, but did nothing to stop them — apparently preferring to gather further evidence and net more suspects. He charged the GSS role in the investigation was outlined in that part of the prosecution’s evidence ordered kept secret by the so-called defense ministry in Occupied Palestine. The twenty terrorists, many of who served in the military, have told reporters they intend to use the trial to emphasize they acted out of the belief that the government failed to protect them against Palestinian freedom fighters.
“The charges range from membership in a terrorist organization and conspiracy to murder. The charges carry maximum penalties of five years to life imprisonment for the murder charges. Six of the young religious men are accused of murdering three Palestinian students during a grenade and submachinegun attack in 1983 at a Palestinian college in Hebron on the occupied West Bank. Other charges against the group, known in Occupied Palestine as “the Jewish underground,” relate to the 1980 car bombings that maimed two Palestinian mayors, and an abortive attempt in April to blow up five Palestinian-owned house in East Jerusalem. The press has reported security authorities have tape recordings of suspects plotting anti-Arab terror attacks. The prosecution has promised to submit videotaped reenactments as evidence. Police arrested 27 men after the bus bombing attempt: five already have pleaded guilty in return for reduced charges, receiving sentences ranging from 18 months to ten years”.
The media of the Warith group in the U.S. Black Muslim movement did not depict all Israelis as evil: even in the 1980s when African-American solidarity with the Palestininas was high, a start was made to trace the pluralities in israeli Jewish society and politics. An example was “Thousands of Israelis protest Lebanon killings”, American _Muslim Journal_23 July 1982 p. WNE 3. “TEL AVIV: More than 30,000 anti-war demonstrators of all ages carried signs saying ‘no’, ‘No More War’ and ‘Stop the Bloodshed’ and listened to speakers decry the fighting in Lebanon between Israel and Palestinian guerrillas and Syrian troops. Public unrest over the hostilities is growing as the dead and wounded escalate”.
But while Muniri Umrani remained editor, most coverage remained critical — and tended more to correct Israeli phenomena to parochial American Jews or affairs. This brought into play the ambiguities that have always existed in the attitudes of U.S.Black Muslims to the politiy in which they have to live whether they kike that or not. We see this in Munir ‘Umrani (editor), “Israel has a history of spying on U.S.”, _Muslim Journal_ 10 January 1986 pp. 1, 4. “In March 1979, the United States Central Intelligence Agency prepared a report on Israel spying on the U.S. entitled “Israel: Foreign Intelligence and Security Services”: the report was made public by Iranian students who seized the U.S. embassy in Tehran in 1979. The report detailed the use by Israeli intelligence agencies of sex and fake abortion cases to blackmail personnel of U.S. and UN Truce institutions in Israel into becoming agents”. Umrani set out Israel’s planting since the 1950s of hidden microphones and telephone taps to monitor U.S. ambassadors, U.S. military attaches and the Jordan-Israel Mixed Armistice Commission Office. “Stephen Green, in his valuable book _Taking Sides: America’s Secret Relations with a Militant Israel_, cites an important passage from the same report. In this passage, the CIA reveals that “Israel’s program for accelerating its technological, scientific and military development as rapidly as possible has been enhanced by exploiting scientific exchange programs. Mossad (Israel’s external intelligence agency) plays a key role in this endeavor. In addition to the large scale acquisition of published scientific papers and technical journals from all over the world through overt channels, the Israelis devote a considerable portion of their covert operations to obtaining scientific and technical intelligence,” the CIA report says, adding that “this has included attempts to penetrate certain classified defense projects in the United States and other Western nations.”
Umrani griped that Israeli intelligence agents took part in smuggling nuclear materials out of the Nuclear Materials and Equipment Corporation in Apollo, Pennsylvania from 1963 to 1965. “These examples of spying on the United States by the occupiers of Palestine without the culprits being punished set the precedent for them not being punished for using Jonathan Jay Pollard, a United States Navy analyst, to steal intelligence documents that dealt with the military capabilities of Saudi Arabia, Jordan, Egypt and other Arab nations. While Mr Pollard and his wife Anna will likely be tried and convicted on espionage charges and unauthorized possession of classified documents, the U.S. will resume business as usual with Israel. On December 20, less than a month after Mr. Pollard’s November 21 arrest, the U.S. State Department announced that the occupiers of Palestine had returned all classified documents sold or given to them by Pollard and is disbanding LAKAM, the unit established by the occupiers of Palestine to collect information on science and technological matters. The State Department did not say if the documents were copied before they were returned… Disbanding LAKAM has no real meaning, since its functions will probably be handled by operatives from another agency, most likely MOSSAD. One must keep in mind that LAKAM may have been a part of MOSSAD. It was reportedly headed by Rafael Eitan, a top MOSSAD operative at one time”.
“Because the occupiers of Palestine have reluctantly admitted that they ran a spy operation in the US, returned stolen documents and agreed to disband LAKAM, the U.S. has resumed sharing intelligence with them ‘in all fields’ according to State Department spokesman Charles Redman”.
[[Umrani saw unities but the so-called "Bureau of Scientific Liason" (LAKAM), really may have been a non-Mossad creation, albeit one active in a field that the Mossad claimed for its own. LAKAM had been set up in 1960 when Shimon Peres was deputy defence minister. Isser Harel, then head of the Mossad, had viewed it as an attempt by Peres to undermine his overall direction of the intelligence and security services. LAKAM became Rafi ("the Stinker") Eitan's back door to get back into Israel's Defence-Intelligence establishment. The Sharon-Eitan team may have impressed on Likud PM Begin that LAKAM could be an alternative to the "Labor Party-dominated Mossad". The Mossad may have recommended avoiding Pollard. For the infighting among Israeli politicians and spooks over LAKAM, see Ian Black and Benny Morris, _Israel's Secret Wars: A History of Israel's Intelligence Services_ (London: Futura 1991) pp. 422-425, 416-420]].
Umrani’s fury at Israel over its espionage against the white American state had enough covert Americanist elements. As an African-American Muslim, he was angry that Pollard’s direction of American intelligence documents to the Israelis would enable them to harm Arab countries. Still, the U.S. elite and power structure had traditionally harmed his people a lot. It was open to him and fellow BM intellectuals to covertly relish the competent chutzpah with which the Israelis had got the best of their white American patrons on so many occasions. He could have respected the professionalism with which the Israelis and Jews had secured the interests of their state at American expense. Yet there was no such subtext or twinge of ambivalence towards Israelis or Jews in these articles by ‘Umrani. Although Israel’s ruling Ashkenazim and America’s WASP establishment were both white, ‘Umrani was not neutral: he definitely identified with the U.S. state, its interests and its dignity in relation to the quick, cheeky — and lethal — Israelis.
Arabic-spouting neo-Khumayniite African-American activists in the 1980s sometimes projected Sadat as a traitor to Islam for his settlement with Israel. As Warith’s Black Muslims connect themselves into America’s mainstream political system, though, it more and more draws them to acceptance of Israel as a long-term state. It is not just that Israel is a unique ally of the United States. Also relevant was the acceptance of Judaism and Islam on the same basis as also valid religions among those liberal white Christian politicians with whom Warith’s Black Muslims built up most interaction after 1975. In a 1992 Atlanta meeting with the sect, Jimmy Carter recalled how he first became aware of the Muslim prayer ritual during his presidency when he hosted Egyptian President Anwar Sadat and Israeli President Begin at Camp David. Carter assessed the [according to Husanayn Haykal, vodka-swilling] Sadat as “an extremely religious man”. The Americans had set up one room at Camp David for all the various religions to use for their services — “on Fridays we would set the room up for the Muslim service (Jumah), change it for the Israelis to use on Saturdays, and we would change it again for the Christians to use on Sundays”. Acceptance of all religions as having some value is part and parcel of the relativism and theosophist attitudes of the American white elite. It is a view that clashes with traditional Black Muslim denunciation of the Bible and Christianity, although not with the tolerance for concepts of Islam and even Judaism in African-American popular culture. The point is that American policy has pushed all the religions of the Middle East together, validating all, and tends to define the conflicting nationalisms and national states there in terms of their religions. Still, white American figures like Jimmy Carter have also helped make U.S. Black Muslims perceive Middle Eastern nationalisms as composite (Christian-Muslim) rather than exclusively Muslim. Thus “former President” Carter told the sect’s Atlanta mosque leader that “when I go to work with the Palestinians in the Gaza area, 80% of them are Muslims and 20% of them are Christians” [Sabir K. Muhammad, "Carter's Atlanta Project and Muslim Community" _Muslim Journal_ 6 March 1986].
The ever-sharpening interest of Warith’s adherents after 1975 in conflicts between Arabs and Jews in the Middle East has been congruent with sharp ethnic tensions between the black poor and white Jews in the cities of America’s North since 1920. Black Islam took birth amid the sharpest Jewish-Black tensions in America’s history. In the Great Depression, Jewish housewives paid miserable wages for domestic day-work to desperate black women: the poverty of the latter forced some of them to prostitute themselves to males in the employing white Jewish households. Jews were disproportionate or the majority among the white land-lords and shopkeepers who rent-gouged, short-weighted and overcharged blacks reeling from the Depression. Blumstein’s department store in Harlem refused to hire Negroes to sell or to do clerical work, and was picketed by early Muslim leader Sufi Abdul Hamid with his slogan “share the jobs” [Robert G. Weisbord and Arthur Stein, "Negro Perceptions of Jews between the World Wars", Judaism pp. 429 – 435]. The pattern of parochial conflict between ghetto lumpen blacks and Jews in the U.S. North carried through into the 1970s. American Jewish institutions carefully chose their language, but ordinary Jews in some mixed areas have vocally opposed remedial programmes to give ghetto blacks a better share in education, opportunities and jobs [Jonathan Rieder, _Carnasie: The Jews and Italians of Brooklyn Against Liberalism_ (Harvard University Press 1985].
American Jews and Afro-Americans, then, have been consistent historical enemies in the cities of America’s North for nearly six decades now.
[Wali Akbar Muhammad, "Imam Muhammad Condemns Israel's Attack on Masjid al-Aqsa", _American Muslim Journal_ 17 February 1984 p. 5. "The militaristic regime in Israel is rousing the passions of Muslims for the sacred Mosque all over the world --- not just in Jerusalem but in America!" James Anderson, "Book Says U.S. Pilots Aided Israel in '67 War". Stephen Green's book _Taking Sides_ says U.S. pilots flew combat reconnaisance missions for the Israelis during the 1967 War" _AMJ_ 24 February 1984 WNE p.5].
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[Dennis Walker’s book _Islam and the Search for African-American nationhood: Elijah Muhammad, Louis Farrakhan and the Nation of Islam_ was published by Clarity Press, Atlanta City in 2005].
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_Israel and South Africa_. Munir Umrani also provided one of the rare cases where media of Warith’s sect communalized anti-Zionism, applying it to parochial tensions between the USA’s Blacks and Jews as well as trans-continental causes across the seas. Umrani exhorted “African-American journalists, politicians, and those of us not in the public spotlight (to) have no fear in questioning what Israel is doing to the Palestinians. Because, research reveals, Israel is helping South Africa do the same thing to the Africans in Namibia and South Africa itself. We should not be afraid of Zionist thugs such as Rabbi Meir Kahane, whose Jewish Defense League over the years has intimidated African-Americans as well as Palestinians. Mr Kahane is one of the main characters in the ruin Jesse Jackson campaign. He wants to see Mr Jackson ruined simply because he dared support the Palestinian cause and wouldn’t say that the ‘Holocaust’ was the most unique event of man’s inhumanity to man … African-Americans cannot let Jews tell them what to do, say or think” ["Observations: Why We Should Resist Zionist Pressure”, _AMJ_ 16 March 1984 p. 8].
Tariq H. al-Amin descried “a thread of commonality and cooperation between certain countries which are imperialistic, racist and exploitative in nature. They also share parallel histories in that they obtained the land they now occupy by exterminating many of the original inhabitants and imposing a system of institutionalized racism on the survivors. Two of these countries are Israel and South Africa. The racist, apartheid governments of South Africa and Israel’s Zionists support one another and maintain good economic relations which include Israeli manufacturing and sale of weapons to South Africa.” al-Amin lashed Israel’s function as a receiver, polisher and marketer of South African diamonds: “the great majority of these were mined by the virtual slave labour of Africans in South Africa… Countries such as South Africa and Israel (Occupied Palestine) are ‘birds of a feather’ and apparently are ‘flocking together’. Perhaps if Allah wills, they will fall together” [Tariq H. al-Amin: "Who are the Real Terrorists?" Xt Writer Asks. AMJ 30 March 1984 pp. 23-4 NWE 5).
The Imam 'Alauddin Shabazz responded to the tensioms in "the East" with a denunciation that almost outrightly termed at least Zionist Jews devils. "The terrorists of yesterday are today's prime ministers. Menachem Begin's resignation as Prime Minister of Israel only gave way to another sadistic killer (Yitzak Shamir). Mr Begin and Mr Shamir symbolize the ruthless, Zionist Jew and stood for militancy that brought the outlaw state of Israel into being. Jahcubite mentality is the force that induces the callousness ... seen in Israel's policies". 'Alauddin gave his Black American readers a vivid, nauseating account of the Irgun Zvai Leumi and Stern Gang's massacre against the population of Dayr Yasin during the birth of Israel. The Black Muslim Imam quoted Mahatma Gandhi's 1938 statement that Palestine belonged to the Palestinians, not Zionist settlers. 'Alauddin did say that the activities of the Zionist terrorist gangs that Begin and Shamir led "put decent Jews to shame". He urged his Black Muslim readers to read widely about Zionists and Jews, citing books by Robert Graves, David Hearst, Michael Bar Zohar and Ben Gurion, on Sigmund Freud, and, alas! the forged _Protocols of the Learned Elders of Zion_. Imam 'Alauddin quoted the hadith (saying) of the Prophet Muhammad that "one Learned Muslim is harder on Satan than a thousand ignorant worshippers". (Imam 'Alauddin Shabaz, "The Audacity of Zionist”, _AMJ_ 17 February 1984 X WNE pp 3, 5).
Under Warith, as the Black Muslims metamorphosed into an orthodox Sunni Muslim sect, their relations with Arabs and Muslims in Africa and Asia also tightened. However, tightening identification by Black Muslims with Arab and Muslim political causes to some extent is in tension with Warith's drive to integrate his followers in American society. The _New York Times_ of 17 May 1984 (pp. 1, 20:2) and 18 May 1984 (pp. 10:6) carried accounts of the court-marshal of Black Muslim U.S. Marine Corporal Alfred Griffin. On the grounds that he might have to fight and kill fellow Muslims in Lebanon, Corporal Griffin refused to serve in the American forces that President Reagan stationed there from 24 May 1982 to 12 November 1982 as the self-styled "Multi-national Peace-Keeping Force". The refusal of the Black Muslim soldier Alfred Griffin to serve with the American forces in Lebanon drew wide publicity in the mainstream white American press. This publicity was very embarrassing for Warith and his sect and potentially destabilizing because it brought out the warring, contradictory feelings about white America that persisted among the believers. Chief Imam Warith responded with some of his most integrationist noises towards white Americans and the Reagan Administration. In a special interview which was published twice in American Muslim Journal, Warith said that Black Muslims under his father Elijah had regarded America as the devil state responsible for the oppression of the Blacks: for that reason they had refused to serve in that evil state's armed forces. Now, Warith assured Whites, the Black Muslims believed that America as a state and political nation had "repented". The American government, far from practising any discrimination against blacks, was doing all it could to help them. It was only the private sector of white mainstream America that was still harming blacks. Given their commitment to the American Constitution now, there was no reason why some of his followers should not serve in the United States Armed Forces, although Warith said he neither encouraged nor discouraged his followers to enlist. In any case, Warith presented America as a reasonably legitimate political state. In regard to the American Black Muslim soldier's objection that if he served in Lebanon he could well find himself in a situation where he would have to kill or fight Arab fellow-Muslims, Warith minimized the religious dimensions in the fighting --- all that was taking place there, Imam Warith contended in this context, was a political conflict. Warith referred to situations in early Islamlc history when Muslims found themselves distributed among warring tribal factions and thus fighting each other. There was a similar situation in Lebanon in 1984 with no outside Muslim being inherently bound by their religion to support any one side. Thus, Imam Warith Deen Muhammad presented participation by Black American Muslims in Reagan's purported Multi-National peace-keeping Force as lawful religiously, although he was not enthusiastic about his followers getting too involved.
Thus, Warith delegitimized in terms of Islam the protest refusal of the Black Muslim soldier Griffin to take part in American Intervention In Lebanon. Warith refused to accept that hls black Islamic sect's ideology Influenced Griffin's ideological stance. Warith was no doubt worried about the unpopularity that the non- participation might bring on his followers among the conservatlve white general public of Reagan's perceivedly bellicose New Right America. In claiming that the sect's ideology had not influenced the soldiers, Imam Warith ignored the years of triumphalist coverage of Lebanon's sectarian civil war and of the Israeli invasions of Lebanon in the pages of his own _American Muslim Journal_. Foreign affairs columnist Munir Umrani was particularly vituperative in his denunciation of discrimination and then militia atrocities by Lebanese Christians against Lebanese Muslims and of attacks by Israeli "Jews" against Lebanon-resident Palestinian and Shi'ite Muslims. Against Imam Muhammad's stance of neutrality in that interview, Umrani's articles definitely gave the impression that American Black Muslims were religiously bound to support a specific side in Lebanon. Umrani's articles denounced President Amin al-Jumayyil's government as a Christian sectarian anti-Muslim regime that was a puppet of the Israeli Zionist invaders and the U.S. white imperialists. Umrani charged destruction of masajid (mosques) by the occupying Israeli forces in Southern Lebanon. Griffin, a simple-hearted Black Muslim follower, could well be forgiven for drawing the conclusion implicit in the sect's own publications that the Christian-led Amin al-Jumayyil regime and its Israeli and American promoters represented not just the enemy of some fellow-Muslims but of Islam in Lebanon and that he could not participate as a Muslim in Reagan's Multi-National peace-keeping Force in Lebanon, definitely intended to help Amin al-Jumayyil impose his political supremacy on Muslim groups. By the same token, many statements and judgements in Black Muslim publications sponsored by Warith would lead black readers to conclude that the Palestinians and the Muslim Lebanese groups resisting Israel, al-Jumayyil and America were quintessentially Muslim, righteous groups that merited all support from Muslims everywhere in the world. Thus, Imam Muhammad's disassociation of the American Muslim Mission from Griffin's protest against U.S. intervention in Lebanon must have given many a Black Muslim reader pause. The conclusion could hardly be avoided that Imam Warith was engaging in double-speak here [Text of Warith's interview: “Imam Muhammad Comments on U.S. Marine's Trial", _American Muslim Journal- 15 June 1984 p.4].
The media of Warith’s Black Muslim sect have depicted adherents who served loyally, without major strains, in the U.S. forces overseas, even in Lebanon. The sect’s press portrayed with implicit approval black American Muslims who were participants, if not very enthusiastic or well-motivated ones, in the expeditionary (“peace-keeping”) force that Reagan sent to occupy and control Lebanon. It is to be noted that tho Black Muslims under Warith have recruited heavily among American forces overseas, among which Blacks are a disproportionately high percentage. The posture of loyalty to America even to the extent of endorsing overseas interventions, did reflect and serve the sect’s changing composition and recruitment policies. Such Black Muslim Press items show how a stance of religious Islamic detachment from the fleeting material world (dunya) and from human politics perceived not to serve Transcendent God, could make a Black Muslim adherent able to function in a U.S. occupation force. American Muslim Journal printed an account of one believer who served in U.S. forces In Lebanon where he was frequently exposed to sniper fire, “I must say that being in Lebanon was a very rewarding experience … I learned to appreciate the little things in life that come as a blessing from Allah, and not to get involved in the illusory lifestyles of this dunya (material world) . I must say this, that Al-lslam is the key to seeking good in this life and the hereafter”. The religious detachment from the experience of soldiering and from Lebanese politics made serving in Lebanon endurable or acceptable. This variant of Islam marginalizes Middle East Muslim politics as deviant from absolute Islam. The soldier did however utilize his stay in Bayrut to meet the religion’s linguistic demands, by studying Arabic from a Marine officer fluent in it ["Muslims In the Military", American Muslim Journal 18 May 1984 p. 17]. It was far from the ardently undivided, pro-Palestinian, political pan-lslam of Umrani.
_Modernized Transcontinental Consciousness_. The difference between (a) Warith ud-Din’s caution towards involvement in international Muslim political causes and (b) Farrakhan’s eagerness to make such connections while maintaining autonomy in tenets, is only really a difference of emphasis. The media of Warith’s Black Muslim sect have given the adherents a very sharp consciousness that is deeply political of Muslims in other continents. _American Muslim Journal_ columnists, especially Munir Umrani at least psychologically have given the adherents a sense that the white American government and ruling class tries with great sophistication and elaborateness to control Muslims in the Arab World but also in Black Africa, strives to fragment them, and to abort Islam’s further expansion in Africa. Umrani regularly depicted America the political state as lethally inimical to lslam. This aspect of Black Muslim world-view does register sharp politicized images of American universities as instruments of perceived American imperial policy against Islam in Black Africa. Umrani reacted with rage to a project to study relationships between the Arab Worid and Black Africa which was to be undertaken by the African Studies Department at Northwestern University in Illinois. This project which would cover the relationship from the precolonial period would explore the flow of ideas, learned people, scholars, literature and students between the Arab world and Black Africa. Umrani described the project as probably organized and financed by the CIA or some other U.S. government agency of the same sinister type. Umrani wrote: “I want to know who is behind this effort to thwart the natural link between the Muslims of Africa and the Arab countries”. Basing his impressions on private conversations he had as a journalist with American State Department officials, Umrani wrote that “one of the U.S. government’s greatest fears is the growing acceptance of al-lslam in Black Africa”. Umrani characterized U.S. officials as having no fear of al-Qadhdhafi and Libya militarily — rather the fear that made them oppose him is that he could unite the Muslims of all Africa.
Umrani’s liking for al-Qadhdhafi and Libya idealized both of them through rose-tinted glasses. As a relatively Leftist Black American, Umrani was pre-disposed to like al-Qadhdhafi by the fact that the American system was so vehemently opposed to him. Umrani’s idealization of Libya, and his wishful thinking as a Muslim that Islam was rapidly sweeping across Black Africa, stopped him from perceiving Libya’s underdevelopment. Libya’s slowness, despite all its oil-wealth, to set up specialized modern institutions had handicapped its efforts to propagate Islam among various Black populations in sub-Saharan Africa. There had been an era after World War 2 and in the 1950s and 1960s with the collapse of white colonial rule when Islam seriously challenged Christianity’s ability to expand in sub-Saharan Africa. But then Christian missionary groups had established specialized bodies having programs drawing on modern sociology and development economics, as well as relief work, which enabled Christianity to resume massive expansion among sub-Saharan blacks. al-Qadhdahfi’s crude unspecialized propagational institutions and ill-conceived aid programs could not contend with this Christian missionary onslaught, for all Umrani’s wishful thinking across the immense Atlantic that the distant continent of his forefathers was on the verge of becoming completely Muslim. [Source: Munir Umrani, "Who Is behind This Study?" _American Muslim Journal_ 13 April 1984 pp. WNE 4-5].
Munir Umrani retained some unrealistic and semi-mythological thought-patterns. On the whole, though, the Black Muslim world view he articulated had moved far from the fantasies and primitive mythologies that the sect’s manipulative founders had devised to articulate and redirect black suffering in the America of the 1930s. Umrani was not content with the generalized mythic images of Arab Asia, and of Africa the continent of origin. His was an Islamic anti-Imperialism very much attached to the minutae of current trans- continental political history. With him and equivalent Black Muslim writers, the American parochialism and isolationism have gone and there is the aspiration to apprehend events in Africa and Asia with the same sharpness as those in America. There is in Umrani’s articles the sense of a macro-history spanning continents in which America’s blacks and black Muslims participate or can participate. The relationship with white Americans has become somewhat different in Umrani’s articles from that projects by the sect’s early more mythic formulations. Before, the white devils were very distant and abstract, seen mainly on TV, a reflection of the strict racial segregation that once separated especially poor blacks from the whites. Now, in the 1980s, black Muslim intellectuals like Umrani were passing through such milieus and structures of America’s white ruling class as
Feb 08, 2010 @ 00:15:13
From:Dennis Patrick Walker (donxa@hotmail.com)
FOR PUBLICATION AND TRANSMISSION
W.D. Warith Mohamed (1933-2008) — Steadfast U.S. “Black Muslim” Leader Who Built a Global Reach_
by Dr Dennis Walker, Monash Asia Institute, Melbourne 3168, Australia
The African-American people farewell in “W.D.” Warith Deen Mohamed a Muslim leader who worked to lift up the Black underprivileged and poor into the middle classes, who tried to negotiate better relations with the U.S. system, who built new interaction between Muslims, Christians and Jews of all races in America, on the basis that there was one American people, and who speeded up the entry of African-Americans into the Islamic, Arab and African worlds.
Wallace/Warith Mohamed assumed leadership of the Nation of Islam in 1975, following the death of his father Elijah Muhammad. Some regarded Warith as having betrayed the black nationalist rhetoric that the NOI vociferated against the “white devils” from 1930. However, already under his father Elijah too these sects’ real enterprise already was the reformation and transformation of the “American Negroes” to make them competitive in the USA’s productive economy and society — not any real nationalist secession. In the economic sphere, Elijah Muhammad founded an empire of interlocking Black Muslim small businesses and farms. It was a black co-operative capitalism with Islamic emblems.
The Black Muslim bourgeoisie that Elijah’s economic revolution created made sure that Wallace/Warith succeeded Elijah in February 1975. Warith made serious efforts to bring his sect into the mainstream of American life, urging his followers to vote in U.S. elections and enter local, state and national government. When Warith was lifted on the shoulders of 20,000 Muslims shouting “Allahu Akbar” (God is Greatest), and thus proclaimed Chief Imam, the American economy was still performing strongly, which made prospects for taking his movement into the economic mainstream look bright. Warith’s integrationism and American patriotism looked an appropriate strategy for black Americans. The rise of oil prices from 1973 onwards, however, gradually sank the U.S. into economic depression: the effects on urban lower-class blacks were severe, and Reaganomics made the economy even less hospitable for Blacks with initiative.
Despite two tough decades, Warith carried ahead his efforts to build up an Islamic private enterprise around his sect. By the 21st century, the Muslim followers of Warith were present in considerable numbers at all levels of government, and his adherent Keith Ellison became the first Muslim to win a seat in the U.S. Congress.
I have discussed Warith’s career and roles in my book [Dr Dennis Walker _Islam and the Search for African-American Nationhood: Elijah Muhammad, Louis Farrakhan, and the Nation of Islam (Atlanta, GA: Clarity Press, 2005, $24.95). Pp. 597. ISBN 0 932863 44 2]].
Warith did carry through to completion the great project of his father Elijah Muhammad — the fusion of an atomized ill-treated people into a disciplined and hopeful community.
In a misunderstanding, some among African-Americans dismissed Warith or “W.D.” as an agent of the FBI and the system. Some moderate stances of Warith were indeed embarrassing, but his critics missed that deeper steadfastness that held beneath the changes of Black Muslim ideology that Warith innovated to meet the transformations in Black conditions and life.
It was not exactly true that W.D. Mohamed betrayed the nationalist project or militancy of his father by seeking a single American community with whites. Although his was an individualistic Islam that drew closer to that of the Arabs, he kept up a portion of his father’s collectivist religious nationalism. The blending of collective Islamic rituals such as Arabic group-prayers with “Black” economic endeavors continued. While now the property of individuals more often than the sect, the Black Muslim businesses under Warith continued to interlock into an economic circuit that rotates the monies to keep them “within the community” — the Islamic black nation.
It was untrue that as he sought more integration and American citizenship for his followers, Warith became lukewarm towards the Arabs and Africans. The atmosphere in his sect was rather pluralist. Pan-Islamists for whom Palestine was important could write and print. The circulation of Warith’s newspapers fell far below that of _Muhammad Speaks_ in the heyday of his father Elijah Muhammad. Yet _The Bilalian News_, _World Muslim News_ and __Muslim Journal_ carried dense and well-documented data about the struggles of the peoples of the Arab world and Africa, educating African-Americans about their Islamic and African cultures.
Warith educated African-Americans to link up with Arabs, Muslims and Africans in the Third World. The young Arabic scholars among his followers today study Islamic law in the original in Syrian and Egyptian universities. The tragedy was that the U.S. polity never utilized those international skills of his movement. America the has never made a just estimate of the contribution the Black Muslims one day could make to building friendship reconciliation and peace between Americans and the Arabs and the Muslim World.
To his death, Warith continued to call for the full national independence of the Palestinians from Occupation as a pre-condition for a peace settlement between the Arabs and Israel.
[Dr Dennis Walker _Islam and the Search for African-American Nationhood: Elijah Muhammad, Louis Farrakhan, and the Nation of Islam (Atlanta, GA: Clarity Press, 2005, $24.95). Pp. 597. ISBN 0 932863 44 2]].
Feb 08, 2010 @ 00:27:32
Dr Dennis Walker. “Islam and Christianity in South Africa under Apartheid: The Black African Dimension” , Monash Asia Institute, Australia.
During apartheid, mainstream Muslim scholarly journals published from the Western and Islamic worlds discussed Muslim minorities of Indic and Malay descent in South Africa (the African nationalists were using the term Azania). It took longer, though, for them to focus on the changing attitudes of the country’s Black populations to Islam and to the new Muslim states of the Middle East.
The _Journal of the Institute for Muslim Minority Affairs_ in Jeddah, Sa’udi Arabia did try to tap specialists and participants from the country as the supremacy of the white Afrikaners headed for its collapse. Articles on South Africa’s Muslim minorities that appeared in the journal included: W.J. Argyle, “Muslims in South Africa: Origins. Development and Present Economic Status” (JIMMA 3:2 pp. 222-256); S.V. Sicard, “The ‘Zanzibaris’ in Durban, South Africa” (JIMMA 3:1 pp. 128-137); Mogamed Ajam, “Muslim Educational Effort in South Africa: A Report” (JIMMA 5:2 pp. 468-473); J.A. Naude, “Islam in South Africa: A General Survey” (JIMMA 6:1 pp. 21-33); Muhammad Haron, “Islamic Dynamism in South Africa’s Western Cape” (JIMMA 9:2) and S.V Sicard, “Muslims and Apartheid: The Theory and Practice of Muslim Resistance to Apartheid” (JIMMA 10:1).
Considered only in the perspective of the long-standing Muslim minorities mainly descended from people from South Asia and the Malay world, the prognosis for Islam in Azania did not look very optimistic. The Muslims of South Africa/Azania were only a small proportion of the population: Naude (p. 25) noted that according to the figures for 1980, Muslims constituted only 1.34% of the total population of South Africa, that is 328,900 Muslims out of a total population of 24,615,960. “There is good reason to estimate”, he assessed, “that Muslims will present an even smaller part of the total population of this country in future. By way of contrast at least 56% of the total population of South Africa are Christians.” Most of the Christian population, of course, consisted of indigenous black Africans who had been Christian only for one or two generations. These black Christians often had an ambivalent attitude to a religion brought to them by white Western Afrikaners and British imperialists. Still, there was no doubt that the limited size of South Africa’s Muslim minority, the constricting effects that decades of racial segregation had on its intellectual growth and modernization, the minority’s lack of ideological interaction, or in shared institutions, with Azania’s resurgent African majority until relatively late, and the explosive context of white-black racial conflict, all made Azania’s Muslims a vulnerable minority.
Despite the question-marks hanging around the future of Azanian Muslims, the minority in the 1980s drew some study in the Islamic heartlands for its substantial religious and intellectual achievements, both in anti-Christian apologetics (Ahmad Deedat was not alone) and in propagation among the African populations. Efforts by South African Muslims of Indian and Malay descent had manifested real dynamism since the mid-1970s.
Of all JIMMA contributors, Naude was the only one who made substantial reference to recent Black South African (Azanian) converts to Islam. S.V. Sicard’s paper was on a different, compact Black African Muslim minority in Durban descended from enslaved Africans or ex-slaves from Mozambique or Malawi who were Muslim when they arrived in South Africa or who became Muslim soon after. Naude tangentially mentioned the South African Muslims’ drive to win converts from the Black African population, stressing the insecurity that Muslim (like Hindu) Indians were feeling as the Azanian blacks heightened their liberation struggle against the whites and advanced towards the seizure of political power in Azania. Some Indian Muslims, especially in Natal, economically exploited the blacks and collaborated with the ruling Afrikaners in their tricameral “multi-racial” parliamentary charade. In such a situation, “a growing number of South African Muslims believe that the solution to the problems of South Africa lies in convincing the black population that their future is in Islam.” [Naude p. 26]. There can be no gainsaying that Azania’s Indian and Colored Muslims in the 1970s and 1980s showed creditable imagination, dedication and energy, and courage, in communicating Islam to Azania’s Bantus, considering the Muslim minority’s small size and limited resources, financial and institutional.
_A Christian View of the Spread of Islam_.
This Islamic missionary activity had won about 15,000 black Azanian converts to Islam in the African townships. The modality of this black neo-lslam in Azania was studied by a number of Christian White South African comparative religionists. J.N.J. Kritzinger wrote a succinct but interesting study of Azanian black neo-Muslims titled “Islam as a Rival to the Gospel in Africa” in _Evangelical Review of Theology_, (5:2, October, 1981). He noted that Islam came to “South Africa” with the exiled Malay political prisoners and slaves who started arriving from 1667 onwards. The other way in which Islam entered was through the arrival of free passenger Indians from Gujarat in 1880, many of whom were Muslims. These Malay and Indian Muslims spread throughout South Africa, mainly as traders and businessmen. “Many of them have learnt the languages of the Black people and are in an ideal position to propagate Islam through literature and personal contacts”. It was only since the 1960s, however, that a concerted effort was made by Indian Muslims to bring Islam to the Black peoples of South Africa. Specific missionary societies were set up for this purpose. Kritzinger characterized the methods used by Muslim missionaries to convert black Azanians as symposia, conventions, lectures, the printing of tracts and books, clinics, distribution of food and blankets, etc. “The missionary approach that is being used and the type of Black people being reached indicate a neo-Islamic modality similar to that of the [heterodox, India-originated] Ahmadiyyah missions and very different from the type of Islam produced by the process of gradual penetration” over centuries in East and West Africa, Kritzinger concluded. His impression in 1981 was that the fastest growth of Islam in the black community had taken place among young black people, especially since the 1976 black youth uprising and riots in the segregated township of Soweto, suggesting that social grievances against specific whites they had encountered and ideological factors played a large role in those conversions, as several Black neo-Muslims more or less confirmed to him in personal interviews.
The fact that Islam is a post-Christian religion was working in its favour in relation to Christianity among Azanian Blacks, Kritzinger observed in 1981. Islam “comes with the claim of having received the final revelation from God to restore the original monotheism of Abraham to its pristine purity. This claim of possessing the final truth which supersedes Christianity and makes it redundant, gives Islam a decided psychological advantage. The claim of being the original monotheism from which Judaism and Christianity have strayed introduces an anti-Christian element, although this is not equally pronounced in all the modalities of Islam. It is prominent in Ahmadiyyah propaganda and in [Sunni] Muslim missionary societies influenced by their arguments in South Africa”. In the Azanian Black population, for so long segregated, impoverished and oppressed by Afrikaner and Angloid Christian whites, where there was growing rejection of Christianity because of its association with the “Christian national” policy of “separate development”, Islamic anti-Christian propaganda was finding fertile ground. “Islamic propaganda seems to be riding the wave of the anti-White and anti-Christian sentiment let loose in 1976 and providing a viable alternative to Christianity” among Azanian Blacks, Kritzinger noted.
Muslim missionary outreach among Azanian blacks, especially urban Zulus, was being fostered by the blacks’ own pre-existing growing interest in Islam as a religion of Africa. One of the first mu’adhdhins (callers to prayer) was a Black man, Bilal, a freed Abyssinian slave. “The strong emphasis on the brotherhood of Islam regardless of race, culture, or social standing which is expressed five times daily when Muslims pray shoulder to shoulder in the mosques and above all in the annual pilgrimage to Mecca is very attractive to Blacks especially when compared to racially separated churches or the image of a Christianity which sanctions racial separation”. Islamic propagators in South Africa were stressing in the 1980s that both Christianity and Communism had failed to bring about justice and inter-racial harmony in Africa whereas Islam could. Islam was being presented to Azanians as the “third way” between the extremes of capitalism and Communism in that it allows private property but was argued to have strict safeguards against exploitation. Speaking to the acculturated Anglophone context in which both Indian Islam and Black African protest have unfolded in South Africa, Toynbee was being quoted to the effect that the special contribution of Islam to world history will be to solve the problems of racial discrimination and alcoholism. The universal unity and brotherhood of Muslims, based on the unity of God, the finality of Muhammad’s Prophethood, the uniqueness of the Qur’an, the prayer direction (qiblah) towards Mecca and the use of the Arabic language in ritual worship, was working strongly in the conversion of Black people in S.A. and the U.S.A. to Islam. Kritzinger cited articles in _al-Qalam_, mouthpiece of the Muslim Youth Movement which developed a presentation of Islam along these lines targeted to Azanian blacks.
Since the early 1970s, then, Islam thus has been articulated in Azania by ethnically Indian Muslim missionaries with attention to facets that have been interpreted to offer dignity and autonomy to blacks as they face racist oppressors.
Kritzinger concluded from his survey that “apart from the ideological attraction of Islam, which is limited to the politically conscious, the cultic and ritual elements of Islam attract people from a wider spectrum [among South Africa’s blacks]. The call to prayer (adhan) in Arabic announces the presence of Islam and exercises a strange attraction in a Black community even if only for the novelty of it. People come to this new ‘church’, are attracted by the ritual washing, the postures of worship and receive literature. In this ‘centripetal’ way a local Jama’at comes into existence which eventually builds its own mosque or Islamic centre, often with financial help from elsewhere”. One black Muslim “missionary” told Kritzinger in an interview that he has merely to put up a prayer room and start sounding the call in a Black community and he will have ten people more every day.
Looking to the decade ahead in 1981 as an intellectual representing Azania’s white Christian community, Kritzinger considered it “certain that Islam will grow extensively in the Black communities of South Africa and this is the immediate challenge we have to face. A scare campaign is however not what is needed. It is not a ‘Muslim gevaar’ (Muslim danger) that we must combat or fear. Such a response would not be a mature Christian one at all. We have to face the challenge which Islam presents to us with humility, patience and confidence. We need not panic or withdraw into a defensive attitude. Controlled by the perfect love which casts out fear, we can face the Islamic challenge with courage” (pp. 237-245).
_Another White Viewpoint_
Another notable response to the spread of Islam among Black Africans of Azania from the liberal margin of White Christian South Africa came from Reverend Gerrie Lubbe. A Ph.D in comparative religion and lecturer in the Department of Religion at the Universiteit Van Suid-Afrika, Lubbe in a 1984 paper related conversions to Islam by some urban Bantu Azanians to the political militancy that had been mounting amongst Blacks against the apartheid white racist system since the mid-1970s. His analysis, though, hypothesized a somewhat ambiguous relation between conversion to Islam and the new political militancy against whites. In 1976 the Black student youth of the segregated slum of Soweto, Johannesburg, responded to the government’s attempt to impose Afrikaans as a medium of high school education with mass demonstrations against their white rulers’ apartheid system. The 1976 Soweto bloodshed was a turning point in the hitherto atomized Black Azanian people’s social and political consciousness. Lubbe assessed ways in which the new ideology of Islam in Soweto vented and solidified black youth’s resistance to racial oppression by the South African white minority and its government.
The following formulations and passages from Lubbe’s paper set the new Islam of Black Azanians within the special context of incendiary Soweto.
Persistent rumors of the rapid growth of Islam within the Black community in South Africa were yet to be confirmed in 1984. The census did not list Blacks (Africans) who follow Islam separately. The 1980 census estimated 8260 Black Muslims in South Africa. An unconfirmed estimate for Muslims in Soweto, Johannesburg, put the figure at 1500. Whatever the exact figures, it was “certain that several Black people, and especially youth, have become Muslims”. There also seemed some link yet to be thoroughly identified, between these conversions and the events which occurred during 1976 in Soweto. New zeal for mission had been triggered off by the ultra-political Iranian Revolution while the 1978 explosion in Soweto “has created a religious vacuum in the lives of many (Black) people. Young Muslims in Soweto stated in personal interviews that Islam basically offers two things, viz, unity and dignity. They readily admit that black churches have become more outspoken against white racism since 1976 but then, they emphasize, Christianity remains a religion without unity. On the other hand the ‘body language’ of Muslims worshipping shoulder to shoulder in a mosque, in spite of theological and other differences has such a tremendous impact that press statements and pledges of solidarity with the oppressed blacks are hardly necessary… Conversion to Islam gives to the marginal people of Soweto and other places in South Africa a sense of worth and dignity and is therefore a humanizing force over and against the dehumanizing character of Apartheid”.
Social torments in South Africa were pushing many black South Africans towards Islam, but Azanian blacks do assess Islam’s core content carefully and weigh it against the Christianity into which they were born. When Africans make this comparison, Lubbe found, an “important and obviously attractive feature of Islam is the doctrine of Tawhid, the oneness of God. Absolute insistence on Tawhid is at the root of the unity of reality which is so striking about Islam. Unlike Christianity, Islam knows no dichotomy between the ‘sacred’ and the ‘secular’ or between the ‘material’ and the ‘spiritual’. Islam covers every area of life and every human action is consequently seen as _ibadat_ — the worshipful service of slaves to their master”. Black people “with almost monotonous regularity” cited to Lubbe three reasons why they turned to Islam. First, in Allah they had rediscovered the original God of Africa. Secondly, conversion to Islam had invariably been triggered off by some negative encounter with Christianity, be it white refusal to allow them to attend a worship service, derogatory remarks about African culture etc. Thirdly, Christianity is perceived as the faith of the oppressors who are perpetrating apartheid in the name of God.
By the early 1980s, Islam had become a highly visible minority religion among urban South African blacks, more and more of whom wore the white caps that were its emblem in public places. Both Kritzinger and Lubbe agreed that conversion to Islam by Blacks entailed rejection of whites. Neo-lslam was a spiritual marginalization of whites out of the black psyche that still avoided the violent political confrontation with apartheid through armed insurgency that the African National Congress attempted. This difference was clear in a conversation Lubbe cited with a young Black Muslim in Soweto:
“As to why Islam has suddenly made inroads into the African townships in this way, Joseph told me that after June 1976 blacks felt themselves to have two alternatives apart from taking up the armed struggle [by fleeing the country and training as guerrilla fighters]. The first was to take the way of Martin Luther King and to follow the path mapped out in Alabama or Georgia. But the second was to see how the real dignity of the black man could not be found in Christianity but was really offered by Islam. The vision of Black unity and dignity given by the shoulder-to-shoulder worship in the mosque where all are equal and each alike the servants of God is very powerful”.
This neo-Muslim modality of rejection of whites amongst Azanian Blacks explored by Lubbe thus channelled the hostility away from even moderate political opposition to apartheid modelled on the American civil rights movement. The Black Islam developing in Azania in this was paralleling the Black Muslims in America who distil virulently articulated hatred of whites into self-uplift, and into economic competitiveness against whites within their systems, not political protest or physical showdowns. Azanian black African Muslims here would be more open to criticism from Azanian liberation movements for apolitical quietism than such Azanian Christian clergymen as Anglican Archbishop Desmond Tutu. Tutu risked ten years imprisonment when in September 1988 he urged blacks and Anglicans to boycott the apartheid system’s nationwide municipal elections: black town councils were a front for maintaining white domination.
_Christian-Muslim Alliance_
Like Kritzinger, Lubbe urged his fellow white Christian South Africans to respond flexibly and charitably to the challenge posed by Islam’s expansion among blacks. Lubbe discussed the idea of Christians developing an alliance with Muslims to block communism but rejected such “expediency” as “not suitable if a truthful and honest relationship with Muslims is to be sought and maintained”. Nonetheless, Muslims could be made allies of [liberal] Christians for establishing “justice in our society”:
“‘White’ Christianity, for as long as it still aligns itself with the ideology of Apartheid, will have a very small, if any, role to play in this process of dialogue and co-operation. Black churches and black church leaders stand before a golden opportunity in this regard. From the side of Black Muslims it has already been hinted that they do not only appreciate and admire the penetrating and challenging questions which black theologians are posing to white Christians, but that they are also looking up to these Christian theologians for showing to Black Muslims the way for a sterner and stronger questioning of Indian Muslims and their participation in the struggle for human rights and liberation in South Africa”.
Lubbe hoped against hope that Christ would “liberate the Christians of this country to be present, in all humility, among Muslims to witness to them about Christ and about the fact that Christianity, like Islam, is the antithesis of Apartheid”. In their turn, South Africa’s Black Muslims could, he projected, help combat such abuses of Western permissiveness as alcoholism, which had claimed a high toll from Blacks in South Africa. The Muslim converts had offered effective resistance against the waves of immorality in the townships. “In stressing moral uprightness as a prerequisite for real liberation and for finally shedding a slave mentality, Muslims can assist Christians in spelling out a hopeful future for Azania”.
Lubbe caught sharply the possibility of a de-Indianization of South African Islam posed by the conversions of blacks to Islam as well as to Christianity. He predicted that the awakening of the Black Muslims in South Africa would force local establishment Islam to do away with its ‘foreign’ image. “Islam will be challenged to adopt a more African outlook, not in terms of worship or structure but in terms of involvement in and sympathy with the struggle for liberation. The challenge before South African Muslims of Indian origin is really ‘Relinquish your so-called cultural identity and become an African.’ Islam expresses itself clearly on issues like justice and equality”. However, “many South African [Indian] Muslims find themselves often among the most affluent, not only in black South Africa, but also in the South African society at large. Many of them are cooperating with the present system, serve on government-created bodies which work for the perpetuation of Apartheid and are employing blacks on typical exploitative South African wages and conditions. In truly identifying with the black cause they will most definitely find in their vested interests a major stumbling block” [Reverend Gerrie Lubbe, “Islam in South Africa: Enemy or Ally?”, 1984, mimeographed paper].
_South African Muslim Groups and Blacks_
The Durban-based and Arab-funded Islamic Propagation Centre International, directed by Ahmad Deedat, also wooed Azanians in the apartheid era, although without the politicized Islamic liberation theology that was firing the Muslim Youth Movement’s conjunction with the Blacks. Deedat, too, had the acumen to grasp that the future of Islam in South Africa would heavily depend on the attitudes that the Bantu Black majority community was developing toward the faith. He therefore strove in his own lightning-fast way to communicate friendliness and concern on behalf of Islam towards Black South Africans. His Islam-projecting outreaches to Bantu Azanians, however, were more intermittent and less determined than those of such a radical group as the Muslim Youth Movement because of limitations imposed by his organization’s conservative accommodation to the white system in South Africa — and by his energy-consuming role as a globe-trotting Christianity-denouncing polemicist, and international media performer.
Yet this flair for publicity and communication was no less evident in the overtures which Deedat made to Azanian Blacks suggesting how Muslims both in South Africa and abroad had the vital interests of the Blacks at heart. The privately-funded Phambili Secondary school had 1200 black matriculation pupils most of whom had fled the violence in the African townships. While pupils were registering, a man burst into an office and grabbed the bag containing about R10,000 — the fees paid in by 200 prospective matriculants. “Losing a whole year’s study at this crucial stage in their lives could have meant that [the Black students’] chances of getting a decent job would have been negligible”, said Deedat. Accordingly, the Islamic Propagation Centre responded swiftly to an appeal in _The Daily News_. Gloom made way to smiles when two representatives of the Centre, Mr. Abdullah Deedat and Mr. Goolam Hoosen Agjee, arrived at assembly time and presented a R10,000 cheque. The black students responded with jubilation and an impromptu singing session [_al-Burhan_, IPCI organ, 1:2 April 1988/Ramadan 1408 p. 2].
A potential problem area was the quietistic, conservative tone of Deedat and his Islamic Propagation Centre that could make enemies among politically activist Muslim Indian South Africans as well as leftist Azanian blacks engaged in the liberation struggle against the white segregationists. The IPC’s two-monthly da’wah crash-courses were training students in a confrontationist way to refute “socialism and other ideologies that seem to have enamored many Muslim youth today” (Ibid, p. 1 ).
However, most South African Muslim organizations had been more open to activist African political movements, including Marxism-tinctured ones, than Deedat’s group. The Call of Islam group from the mid-1980s organised political funerals and militant demonstrations that confronted white police and armed forces in the streets of Cape Town: the Call of Islam and Qiblah activists raised slogans that Muslims should fight in coordination with the Black townships [Farid Esack, ‘Three Islamic Strands in the South African Struggle for Justice”, _Third World Quarterly_ (April 1988) p. 486]. The Call of Islam would quote ‘Ali Shariati and Mahmud Taleghani and the Mujahidin-i-Khalq of Iran. Its action-theological reflection-action paradigm resembled Christian Liberation theology [Esack p. 491]. Call of Islam activists published articles in _Sechaba_ (London), the monthly journal of the African National Congress (ANC). In one 1986 issue, F. Ali urged South African Muslims to “make apartheid ungovernable …side by side with our non-Muslim Comrades” [Esack p. 496]. The ANC and UDF both identified the Call of Islam as their allies in the Muslim community in the common struggle against Apartheid [Esack, p. 482]. Originally inspired by the Arab World’s Muslim Brotherhood (al-lkhwan al-Muslimun) and by Pakistan’s Jama’at-i-Islami, the Muslim Youth Movement now established links with the Black liberation movements despite their diluted Marxoid tint [Esacks p. 483]. On the other hand, the Qiblah movement of the oft-imprisoned Ahmad Cassim sometimes irritated Black militants by proposing Iran’s “Islamic Revolution” as an alternative methodology to the secular “general liberation movement” [Esack pp. 484-485].
_The Arab World’s Perception of Azanians_
Whether Islam will be installed in depth into the post-apartheid black-led Azania may in part be decided by the facilities and expertise at the command of Islamic Organizations in the oil-rich peninsular Arabian states, which continue to financially aid South African Muslim organizations. Deedat himself instanced the link with the philanthropists of Jazirat al-’Arab (Arabian Peninsula) in that he refuted Christianity in extensive lecture tours there, and Arab donors to a great extent have borne the costs of his Islamic movement’s institutional expansion in South Africa. It was in question, though, whether Arab philanthropic individuals and organizations possessed the capacity to monitor the development on the ground of those groups receiving their aid in South Africa.
African studies in the Gulf and other Arabian universities were still not adequately existent at the time that the freed multi-racial South African state was born. A basis for skilled, flexible interaction with Azanian realities had, however, been provided by Arabic journalism in the last decade among the peninsular Arabian educated classes in particular relative to the Islamic minorities in sub-Saharan Africa. A case in point was the Kuwait Islamic weekly _al-Mujtama’_, founded in 1970.
_al-Mujtama’_ was the mouthpiece of the Islamist “Society for Social Reform” which in the elections of February 1981 got two deputies (one of them the redoubtable ‘Abdallah al-Nafisi) elected to the Kuwaiti parliament. The Society and its organ organized and publicized donation drives in Kuwait for the Agency for the Muslims of Africa (Lajnatu Muslimi Ifriqiyya). This Kuwaiti charitable relief agency sent 300 Kuwaitis to Africa in 1988 to improve the education, health and water supplies of Muslim Africans all over the continent. The Agency raised more than two million dollars of aid for this purpose.
Initially, _al-Mujtama’_ was undeniably parochial and communalist, but by the later 1980s was deepening its concern for non-Muslim as well as Muslim Africans and Asians, whom it now perceived had all been victimized together by the white Western politico-economic order. The shift enabled _al-Mujtama’_ to denounce the apartheid regime and South Africa’s ruling white supremacist minority as lethally suppressive of all non-white populations in Azania, non-Muslims as well as Muslims, simultaneously.
In mid-1987 _al-Mujtama’_ offered its Kuwait and other Arab readers one of their rare glimpses in Arabic of the inter-racial crisis in South Africa from within the religious culture and structures of South African Christians themselves. The Arabic article excerpted and criticized the Kairos Document that a cross-section of Protestant, Catholic and independent Bantu Christian clergymen drew up from violent Soweto in August 1985. This Christian declaration had characterized apartheid as a “heresy” by the criteria of Christian theology and denounced its “oppression” and violence against blacks as the source of evil that Christians were obliged by their religion to condemn. The document denounced the racist South African state but also the White Dutch Reformed Churches and other Christians who validated it with “State Theology” as “the devil disguised as Almighty God, the Antichrist” (Kairos 2nd ed., p. 8).
The Christian document called for “direct confrontation with the forces of evil”, “a radical change of structures”, a “struggle” for liberation and for “God’s peace in South Africa” in coordination with unnamed representative Black “political organizations” (ibid p. 29) .
On the most marginalized Azanian far-left, Thoko Mdlalose in _The African Communist_ (no. 104, 1986 pp. 18-27) hailed the Kairos Document as the Church’s endorsement of “revolutionary violence against the regime”, yet this may have been tongue-in-cheek. The upshot of the Kairos Document’s militant rhetoric was only that “the Church will have to be involved at times in civil disobedience” as the way “to confront the state in order to obey God” (Kairos p. 36). Thus, the Churches would be the Christian “civil rights” alternative to the insurgent ANC and Marxist PAC (Pan-African Congress) — the path of Rev. Martin Luther King considered but then rejected in favor of Islamic protest by young, Bantu neo-Muslims whom Kritzinger and Lubbe interviewed. Even Azanian Catholic priest Fr. Buti Thlagale had to object that the Kairos Document ‘‘is not radical enough” (_New Nation_ 16 January, 1986 p. 18).
_al-Mujtama’_s Arabic write-up stitched together Islamic denunciations of South Africa’s Christian churches with the voices of South African Christians as they desperately strove to grapple with the dilemma facing their religion and country.
The English-like syntax of the Arabic of _al-Mujtama’s_ write-up suggests translation from English-language Azanian Muslim material. The Arabic article did not see even the Christian clergy in South Africa as homogeneous — let along South Africa’s Christians in general — but sharply registered all the tension between, in particular, black African clergymen working amid massive white violence in black townships and the largely white church upper hierarchies. “All the men of religion in the churches of the black townships were witness to massacres against the people and have become obliged to say or do something about what is taking place before their eyes. They can no longer stay silent and leave the whole matter in the hands of the bishops or leaders of the church who issued only very watered-down, moderately-phrased protests”. Thus, this Arabic magazine tended to view the Kairos Document as, at least in part, a product of upward pressure from black (and a few white) Christian clergy confronted with the lethal struggle between working-class blacks and the forces of apartheid at street level. Yet, through separate structures or through the split between grassroots black pastors and the “official church” of apathetic white upper clergy, South African Christianity remained divided into black and white churches. It was a crisis for Christianity, the Kairos Document had warned, that the two churches could not understand Christianity’s prescriptions for the country’s condition of violent racial polarization in the same way, although both the oppressor and the oppressed claim loyalty to the same Church and the same beliefs about Jesus [_al-Mujtama’_: cf. Kairos 2nd ed., pp. 1-27]. The Christian document repudiated “past misuse by ‘State Theology’ of the name of God and biblical texts (Romans 13: 17) to justify racial segregation and subordination of the blacks” and to encourage the latter to submit. This Arabic item, then, was touching on features of historical Christianity that enraged African blacks in South Africa and thereby motivated them to look at the alternative of Islam.
To a large extent _al-Mujtama’_ excerpted the Kairos Document because its admissions of past Christian complicity with Apartheid damaged the credibility of Christianity. Not quite in fairness, the Islamist Arabic magazine dismissed various churches’ change of policy from neutrality to “political” conflict as verbal solidarity with the blacks, a ploy to finesse the gradual shift of power to the latter. Since white settlement in South Africa, “the church used always either to bless or ignore the savage acts of the white minority against the country’s native population — all of which took place under the eyes of the Church without any response from it at all. But the wily Church realized in recent years how much international pressures that racist Pretoria regime faces force it to change its racist policy: the church then in its turn deemed it better to change its policy on South Africa and move from its absolute support for the white minority to showing a sort of sympathy for the oppressed black majority that is certain to come to power in the country one day or another. That majority had to be won over to the side of the Church before it was too late” (_al-Mujtama’_).
The introduction to the second edition of the Kairos Document bore out to a degree the above Muslim stricture. Many of those who had abandoned the Church as an irrelevant institution that was justifying and legitimizing the apartheid system “began to feel that if the Church becomes the Church as expounded by the Kairos Document then they would go back to the Church again. Even those who would consider themselves to be ‘non-Christians’ in the conventional sense began to say that if this is Christianity they could become Christians.” The clerics who penned the Kairos document were sniffing the wind and calculating if they could get back into their churches the Blacks whose suffering they denounced. The denunciations of apartheid in the name of Christianity aroused “overwhelming excitement about (the document) in the Black townships. For many, the Gospel become ‘Good News’ for the first time in their lives” (Kairos 2nd ed., p. iii). The shrill but ambiguous verbal support that the Kairos clerics offered to the African struggle for liberation in Azania was meant to staunch the haemorrhage of young blacks out of the churches over to protest Black neo-Islam and secularist insurgent movements. _al-Mujtama’_ may have been right that the militant-sounding clerics were not always inspired by a disinterested humanism in the postures they were now striking to South Africa’s white system!
Amid all its bitter charges against Christianity in South Africa, _al-Mujtama’_ left no doubt that “the majority” of clergy in most South African denominations had moved from quietism to a new stance of strong verbal condemnation against apartheid. Those who drew up the Kairos Document and the minority in the churches who criticized it as inciting black violence both “belonged to all Christian denominations — Catholics, Anglicans, African Independent Churches and Evangelical Christians.”
Despite its angry — but perhaps partly pro forma? — denunciations of the churches, and precisely because it was scrappy, the _al-Mujtama’_ article conveyed to Islamist Arab readers, in their own Arabic, the authentic voices of South African Christians (too heavily, alas, white voices) as they responded to a lethal crisis. In evoking the total range of religious and racial communities in South Africa, the Islamist journal prefigured the only approach for Arabs to understand the shifting make-up and problems of the Muslim minority in South Africa and then move to aid it effectively over the long term. [See “al-Kanisah Tukhattitu lihtiwa’ il-Aghlahiyyah fi Janub Ifriqiyyah” (The Church is Drawing up Plans to Contain the [Black] Majority in South Africa), _al-Mujtama’_ 12 May 1987 pp. 31-33].
Clearly, the Arabic-language Islamic press of the Gulf and nearby regions in the late 1980s had some way to go before it would satisfactorily project South Africa’s Muslim minority in terms of its specific non-Arab cultural characteristics and— even more crucially — convey with the needed sharpness the characteristics, structures and aspirations of the vast black populations that surround Azania’s Muslims. All too often only attenuated and warped echoes of the Azanian Muslims’ own English writings and of the excellent — but English medium — articles brought out on South African Muslims by the Institute of Muslim Minority Affairs were projected from the pages of those Arabic journals that stood at the forefront of organizing Arab aid to the minority. The Arabic Islamist press was to have to draw much more on data about the apartheid system and black South Africans that certain secularoid — if ideologically unpalatable — Arabic journals were offering.
More fundamentally, the time had come for some specialized institute to assume a program of translation into Arabic of detailed academic studies in English covering the key aspects of South African politics and society, in particular the culture and history of its Black majority.
_Azanian Black Images of Middle Easterners_
Azanian blacks convert from nominal Christianity to Islam in the context of political sympathy for various Arab and Muslim groups amongst at least sectors of the general Azanian Black population. For a long time the victorious Islamic republican regime in Iran commanded a high reputation among the oppressed Black masses in the townships because of its image as a militant Third World revolution that defied white America. Radical Shi’ite publications in Iran had voiced interest in converting the racially segregated, jailed — and often only nominally Christian — Blacks of Azania to Islam well before Imam Khumayni’s revolution wrested political power from the Shah [Mahmud Hakimi, ‘‘Ilal-Sijn Raqm ... Intabih”, _al-Hadi_ (Qum) No. 1, 1972, pp. 173-178]. Ahmad Cassim’s Qiblah movement projected an insurgent tone and had a fair amount of contact with the Bantu Blacks of the townships between 1983 and 1987: Qiblah appointed itself the defender of the Iranian regime in South Africa even to the extent of disorientedly chanting in Farsi, during demonstrations against the white racist regime, the very same slogans with which Iranians had toppled the Shah. A small group of South African Indian and Malay Sunni Muslims in the al-Jihad movement converted to Shi’ism under the impact of the Iranian revolution and became active in propagating Shi’ite Islam in the Black townships of Western Cape [Esack p. 488].
The standing that Iran commanded and commands in the eyes of Black Azanians influenced how much religious response they were giving to the pro-lranian, politicized, Islamic organizations striving to convert them to Islam. Other Azanian Blacks felt more attracted to Sa’udi Arabia’s substantial no-strings-attached aid to Indo-Malay Muslim and African organizations in South Africa, and to the oil boycotts Saudi Arabia and the Gulf Arab states waged against the more and more cornered South African regime.
The more radical Azanian black youth also tended to identify more with the PLO as a Third World Liberation movement than with Israel. The state of Israel fell into disrepute among many Black Azanians because of international rumors that Israel and South Africa exploded a joint nuclear device together in the South Atlantic on September 22, 1979; because Israel supplied other more conventional weapons to South Africa that could be used for internal suppression; and because Israeli companies that set up in South Africa’s puppet internal Bantustan statelets were perceived as exploiting cheap black labour. At various times, the African National Congress and the PLO conducted joint training for their fighters. In late 1986 a leader of the Zionist religious orthodox faction (Mizrakhi) in South Africa, Rabbi Baruch Zaichyk, warned that Black radical groups in the country were “subsidized by arch-enemies of the South African Jewish community including various PLO groups”. Except for “the Zulus” — (=the Inkatha movement of the Kwazulu Bantustan’s Chief Minister Chief Gatsha Buthelezi) — all Black groups, including the ANC “were critical of Israel and Jews” [_Australian Jewish News_ 5 September 1986 p. 2]. Israel tried to counter by offering training courses for Black South African Community Leaders in Israel at the Afro-Asia Institute of the Histadrut (the General Federation of Labor in Israel), to soften the negative image it had among many black Azanians.
The maverick Libyan ruler Mu’ammar al-Qaddafi caught headlines in even the Azanian Catholic newspaper _New Nation_ when his Foreign Minister urged Nigerian leader Major General Ibrahim Babaginda to set up an African High Command with Libya and then send troops from both countries in a joint expeditionary force to crush Apartheid together. The ringing Libyan declaration gave most Azanians a good image of Arabs and Islam, although some Nigerians saw it as a ploy to psychologically blunt countermeasures that Nigeria might take against Libyan intervention in Chad.
The international politics images of many Azanian Blacks were thus already sympathetic to Palestinians, Arabs and Muslims and hostile to their enemies before they began to consider Islam. The context of this political world-view is not obstructive when young Blacks reinforce the relationship with the Muslim world further through religious conversion. The Arabophilia and Islamophilia was to come from the very top of the country’s new African establishment following the collapse of Apartheid. The Israelis noted that President Nelson Mandela considered the Palestine Authority Chairman Yasir ‘Arafat a close friend and fellow-revolutionary: such attitudes were to make South Africa a hard posting for Israeli diplomats even into the 21st century [[Suzanne Belling, “New Israeli ambassador faces tough mission in South Africa”, _Australian Jewish News_ 16 February 2001 p. 13]].
Indigenous Viewpoints From Converted Africans
The US Black Muslim magazine Muslim Journal at the end of 1986 surveyed the problems faced by the converted Black African community that had crystallized in the segregated African townships of Azania.
Firstly, the white racist regime’s ethnic separation laws were limiting the contact that African new Muslims could have with the established Indian or Malay Muslims who have the developed Islamic schools and institutions that black converts need. The converts denounced “the numerous State laws enacted for the African which restrict his personal freedom, the most notorious being the Influx Control Law and the Group Areas Act. Taken together, these biological legislations insult human dignity. They restrict the African person to one particular ethnic area by birth where he/she must live and work. Daily scores of Africans are arrested and prosecuted under these laws for entering ‘white urban areas’ without a ‘pass’ permitting them to seek work and live there.
“Caucasians and Indians who employ or allow these workers to live on their property are also prosecuted for ‘employing or sheltering illegals’. The Group Areas Act which restricts different racial groups to their own areas, is a serious blow to the Muslims in these separate racial compartments. Caucasian Muslims may not marry non-Caucasian Muslims. ‘Black’ Muslims cannot leave their un-Islamic environment and live freely and unrestricted by the Group Areas Law, amongst the Indian Muslims.”
The segregation and exploitation by white racists were making it almost impossible for many Muslims — just like other — blacks to maintain the family unit prescribed by Islam. Only where cheap black labor was needed in the mines and factories or the city’s municipal cleansing services were Black “migrants” contracted by the State to live in the city precincts in grim male hostels, without their wives and children or other members of their family being allowed to live with them there. Legalized alcohol consumption outlets or “beer gardens” were provided. “Thus, cut off from their wives and normal family life, and addicted to liquors and the services of prostitutes around the hostels, these workers, with frustrated Muslims among them, [would] succumb quickly to the social evils of drunkenness, sodomy, venereal diseases and internal-tribal faction fighting,” this African neo-Muslim viewpoint perceived.
Other analysts noted “questioning” by African neo-Muslims of of the better-off Indian Muslims on behalf of the huge Black African majority. This particular category among neo-Muslims, though, did not want to stay and fight with the non-Muslim African communities that first gave them birth, but to withdraw from that majority and affiliate to Azania’s Muslim Indians and Malays. This was because the segregated black townships spread by the white apartheid system were seen as deformed societies inhospitable to black neo-Islam. African Muslim communities “want to get out of places like Soweto, Sharpeville and other townships where Muslim families are surrounded by crime and vice. Liquor-brewing coupled with brothels, gambling, muggings, robberies, rapes and murders are the order of the day, according to reports from township Muslims. There are no mosques, madrasahs, jamaa’at-khaanas, or healthy recreational centers for African Muslim families to go to. Children are growing up overwhelmed by vicious un-Islamic influences.” Because of the absence of sound Islamic education, the zealot neo-Muslims worried, several Muslim teenagers whose identity lay only in their Muslim names were inter-marrying with non-Muslims.
Not only were prostitution and illicit pregnancies rife, but also the indiscriminate raping of [African] Muslim mothers and daughters by criminals who were breaking into homes and dragging off women with utter impunity.
Christian white South African scholars had predicted an ethnic Africanist protest from converted Bantu black Muslims against the Indian Muslim community that led them to Islam. An ambiguous protest of sorts has now come.
“While the Government’s apartheid laws are directly responsible for the jahiliyyah [pagan] set-up in African townships, the oppressed township Muslims assert that it was the Islamic jihad duty of the more privileged Muslims to get involved in the struggle to remove the jahiliyyah evil state. But the Indian Muslims, because of their fear of the Government, were not doing this, preferring to turn a blind eye to the plight of African Muslims. The latter pointed out that Islam called on Muslims to condemn loudly and fearlessly the evils in a society that undermines human dignity; and that the Holy Prophet, peace and blessings be upon him, and his followers fought relentlessly to remove such evils. The frustration of African Muslims have also given rise to a radical, politicized group among them in the townships, who are challenging the Islamic credibility of Muslim bodies and organizations in Indian areas that claim to be working for the upliftment of the Ummah [comprehensive Muslim ‘people’ or community], but find themselves part of the exploitative privileged class. A group from Soweto and Sharpeville who claim that they are followers of ‘Al-Kitaab Wal-Sunnah’ [the Qur’an and the practice of Muhammad], maintain that the wealthier class of Indian and Malay Muslims are incapable of escaping from the South African exploitative capitalistic system. These privileged bourgeois Muslims living in ivory towers in similar fashion to that of the white racist oppressors were unmindful of the plight of their suffering black fellow-Muslim families.”
Some of the militant young African Muslims branded the mullahs and tableeghis [Muslim missionaries] involved in generating wealth through capitalistic projects as “hypocrites and imposters because they had become part of the oppressive, exploitative structure.”
The survey of the concerns and problems of converted African Muslims in the segregated townships made clear that friendly or at least neutral attitudes towards Islam by Christian or secularoid-left Blacks in schools could prove crucial for the survival of the new Black Islam: “In the schools, Muslim children are ridiculed because of their Islamic faith and Muslim dress, particularly the girls who wear hijaab. Black Christian and atheist teachers condemn African children for going to madrasah to study Islam which they brand as ‘Indian and Arab religious nonsense’.” [“In South Africa: Some Muslims are Angry About their Condition”, Muslim Journal (Chicago) 19 December 1986 pp. 3,8]. Christian and left-secularoid teachers were already a key elite in the African townships under apartheid and were to become an even more decisive one in the future after the installation of the non-racial government headed by Nelson Mandela in Azania. The Arab and Muslim countries would be well-advised to demonstrate that they desire to build equal relations with these two black Azanian elites simultaneously with building relationship with African, Indian, Malay and white Muslim Azanians (coreligionists). It will make the Christian and Marxist Azania elites more positive to Black converts to Islam if they know that non-Muslim Azanians too are gaining equal cultural and political benefits from Islam’s core states in the Middle East.
_Future Patterns of Azanian Black Islam_
It is to be noted that both radical Indian Muslims and converted Black African Muslims in late-apartheid Azania did not follow the path of confrontational anti-Marxism that Marais and perhaps even Lubbe proposed. Rather, both sets of anti-apartheid Muslims adopted stances of coexistence with African Marxists and unity with them in the joint struggle to overthrow the white racist system. In any case, the not whole-heartedly pro-Soviet Marxists were only one element in such insurgent African nationalist organizations as the African National Congress, which members privately described as “a mixed bag.” On the whole, the attitude of opposition or competitiveness to Marxist Africans that Lubbe toyed with would serve no interest of African or Indian Muslims in Azania and could have harmed them over the long term.
The modernist Muslim organizations have proselytized for Islam among relatively educated African strata in the shanty-towns: knowledge of English is widespread among males of those strata. Nonetheless, the Durban-based Muslim Youth Movement of South Africa in particular early realized that translation and diffusion of Islamic literature in indigenous languages such as Zulu was essential in order to implant Islam permanently among the urban Black African masses in Azania. Primarily, such Islamic organizations offered Zulu versions of the Qur’an and also Islamic position papers addressing alcoholism and other societal evils that the apartheid system imposed on the Blacks.
Such scattered private efforts were imaginative but insufficient in a country that was changing as rapidly as South Africa was. With the African leadership’s overthrow of white supremacist rule, the case became even stronger for Islamic institutions outside Azania to launch more systematic programs of their own to translate and publish in Zulu and other Azanian languages, leaflets and books that would deepen knowledge of Islam among Black Azanians. In comparison to the da’wah literature published in African languages by Islamic organizations in Azania itself, external Muslim publications in Zulu etc could have a more academic, wider ranging character. Instead of a single interpretation of Islam, a program for publications in Zulu conducted from the Muslim heartlands could offer a range of foci in classical Islam: Hanbalism, Wahhabism, Sufism, the rationalist high intellectualism in ‘Iraq under the classical ‘Abbasid Caliphate, post-classical Sunni scholasticism and Iranian Shi’ism. As well as primary classical Muslim texts and modern quality Muslim interpretations, such programs might also conduct and publish Zulu and Xhosa versions of a few of the more sympathetic works by openminded Western orientalists that present the great Islamic past in styles more intelligible to Africans whose literacy necessarily formed— whether they like it or not— within a white Europe-derived tradition. The Arab and Muslim heartland institutions could also produce Zulu and Xhosa versions of texts of pre-colonial Muslim theological writings from West Africa and historical studies of Black West African Muslim societies and leaders. Such resources will perhaps be more in tune with the Black Azanians’ restoration of African identity and non-Christian, non-Western African history. This would nourish friendship to Arabs, Muslims and Islam in millions of black Azanians even if it did not go so far as to lead them to embrace Islam. This exploratory, relaxed encounter and synthesis will the best guarantee that Muslim communities will flourish into the 21st century in an Azania liberated from Apartheid.
_Post-Apartheid Developments_.
The post-Apartheid era of majority rule struck some new Muslim leaders in South Africa as an anti-climax. The older generation of leaders in the struggle against apartheid, such as Nelson Mandela, had built close ties with some SA Muslim leaders and been open in international relations to Arab and Muslim countries that aided them, or in which some lived. But were Muslim organizations getting enough data about Islam and the interests of their minority across to the new generation of African decision-makers that had now assumed leadership in the post-apartheid state? Murshid Davis, director of Johannesburg’s Center for Training and Development assessed (2001) that the 2.5% Muslim minority had passively settled for secondary freedoms in the new order but not seized the range of the potential roles opened by the equal rights and freedom for individuals and political, social and religious organizations guaranteed under the SA constitution. The new Center was striving to train a new generation of students to achieve success in the political and economic life of the new polity and its international relations, rather than hang back. More than Indian or Malay South Africans, most CTD students were Black and mixed-race Muslims. The one year courses were accredited as post-graduate certificates by South African educational authorities that could thus help students to then proceed with masters degrees at seven local and overseas universities. Such course subjects as Islamic studies, _da’wah_ (propagation) and languages were offered to produce effective Muslim missionaries relevant within modernity and to the vital issues of the countries of Southern Africa, such as the campaigns of African governments to reduce AIDS in which Uganda’s Muslim imams and doctors, for instance, had been at the fore [[Abdul Wahab Bashir, “South Africa’s Muslims and Post-Apartheid Challenges”, _Muslim World League Journal_ November 2001/Sha’ban 1422 pp. 24-5]].
Davis was seeking donations from Arab states to cover the $737,000 per year that the Center would need by 2004. He was insistent that outside Muslim donors had to change their focus from building pretty mosques to the fostering of the long-term skills of overseas Muslim minorities that would help them succeed in mainstreams. Yet his and his Center’s roles could only be sectional for addressing his leading fear that Islam might more and more come to be viewed as an alien or at best marginal faith among the Black majority of South Africans.
Traditional Black Azanian ideology in the post-apartheid era continued to continued to orientate Azanians to Arab and Muslim forces and regimes that had an image of standing up to America. This could foster more openness to Islam itself among some African Azanians resentful of the influence of America and financial institutions linked to it in the determining of economic policy after apartheid. Voicing concepts of far-extending “black” and “white” blocs in the world like those in Elijah’s old Nation of Islam in the USA before 1976, Nelson Mandela in 2002 assailed the U.S. and Britain as working to invade “black” ‘Iraq on pretext of Weapons of Mass Destruction it did not have, while ignoring “white” Israel’s nuclear bombs. “Racism” made the U.S. and Britain go outside the UN once it had come to have “black secretary generals like [Egyptian] Butrus Butrus Ghali, like Kofi Annan,” argued the retired but still vocal and influential Mandela [George E. Curry, “Mandela sees an ‘element’ of racism in the U.S. Plan to Attack Iraq”, _Muslim Journal_ 4 October 2002 pp. 6, 14]. Such communications from the veteran ANC and PAC leaders continue to frame sub-Saharan Africa and the Arabs together as one wide “Black” community in pigmentation broadly conceived — which may in a way be as racist Westerners have defined race — and in other connections or affinities. Interest in Arabs and Iranians remains high among the “black” Azanian public in the 21st century, but the new young governing elite that has emerged since apartheid has more pragmatic, managerial concerns.
Notes
_The Kairos Document: Challenge to the Church: A Theological Comment on the Political Crisis in South Africa_ (2nd edition, September 1986: Melboume Uniting Church Southern Africa Support Group, 1988).
Farid Esack, “Three Islamic Strands in the South African Struggle for Justice”, Third World Quarterly, (April 1988).
al-Kathulik Yatahashawna Deedat wal-Protestant Yaqbalun al-Tahaddi (The Catholics Avoid Deedat While the Protestants Accept the Challenge) _al-Mujtama’_ 26 April, 1988, pp. 24-25. This article shows the admiration of accultured English-speaking Kuwaiti Muslims for South African Muslims because of their preparedness to publicly debate Christians. Kuwaitis had viewed on local television and from widely-sold video cassettes, the defeat that Deedat triumphantly claimed over U.S. television evangelist Rev. Jimmy Swaggart in a debate: “ls the Bible or the Qur’an the word of God?” The United Arab Emirates fundamentalists’ magazine _al-Islah_ gave a full back page of its July 1988 (Dhul-Hijjah 1408) issue to an English-language advertisement inviting Arabs to attend Deedat’s English language debate in Birmingham, U.K., with Arab Christian Dr. Anis Shorrosh: “Another Great Debate: the Qur’an or the Bible: which is God’s Word’? The advertisement also carried a slip by which Arab readers could order Deedat’s free but petro-dollar-subsidized Arabic and English booklets direct from his IPC’s South African headquarters.
“Charity: African Muslim Agency: Directly Impacting the Lives of Poor and Needy”, The Kuwait Digest, July/September 1988 pp. 25-28.
Jean Gueyras. “Koweit: l’emirat sans despotism”, Le Monde 26 November 1985.
Alistair Sparks, “Taiwanese, Israelis Exploit Cheap Black Labor in South Africa”, Guardian Weekly (London) 26 April 1987, p. 16 Amidst sharpening international campaigns for sanctions against South Africa, Israeli companies took advantage of cheap labor created by the apartheid system. Responding to invitations from South Africa’s white regime and its institutions, Israeli companies set up factories in South Africa’s puppet black tribal “homelands” and “large resettlement camps were millions of black people have been relocated under the Pretoria administration’s system of racial and ethnic separation. With no other work available for black people living in these massive concentrations of poverty, and with labor unions wither inactive or not permitted in theses areas, industrialists are paying factory laborers as little as $7 a week. Few offer such benefits as pension funds, holiday pay, sick pay, medical-aid plans, maternity benefits or even employee canteens. The Israeli factory Aviv Sport, which manufactures sportswear, starts its (black workers) at $9.60 a week while they are being trained, then raises them to $12. That is one-third of the minimum wage for such (black) workers in industrial agreements elsewhere in South Africa”. Ibid
“Republic Sud-Africaine: L’inexorable montee de la violence et des desordres”, Le Monde, 11 May 1985.
Feb 08, 2010 @ 00:37:37
_Current Research: Notes on Muslim Groups in Sub-Saharan Africa and their Links to Arabs_, by Dr Dennis Walker, Monash Asia Institute, Australia
_ISLAM, THE ARABS AND POLITICS IN POST-INDEPENDENCE GHANA_
Islam in Late Colonial and Independent Ghana_.
The attitude of West-tinted governing strata to Muslim compatriots and Islam was similar in one or two, too, there was some openness even among some of the missionary-educated to Arabs as a result of the pan-Arab states’ moral and material support for decolonization. Many West-tinted people who governed, basically secular by reason of the inherent nature of the general Western cultures that mission schools, too, had been spreading despite themselves, had vaguely positive, open attitudes to Islam, but — as with some Christian nationalists in Sen other new states of West Africa where Muslims were minorities, unlike in Senegal. Thereegal — felt distaste for traditional African Islam as it stood as something that was not contributing to progress. These new states’ great need for resources and expertise from abroad, and good images associated with modernizing Arab regimes, made Ghanaian governments court input from Egypt, and as the peninsular Arabian states won more oil revenues, from, for instance, Sa’udi Arabia as well. Some West African regimes held out to the Arab states roles as modernizers of their Muslim minorities whose function would be to replace traditional Islams with new slimmed-down salafite Arab-patterned Islams that were to clear the way to further the educational and economic modernization of the African Muslim minorities.
Kwame Nkrumah, who led independent Ghana from 1952-1966, was married to an Egyptian (albeit Christian) woman: his “socialist” pan-Africanism was ideologically compatible with the one-party “socialist” pan-Arabism of the Egypt of Gamal ‘Abd al-Nasser, with which Ghana took part in the “Casablanca group” of the “radical” African states formed in 1960. The 1960 census had set Muslims at 12% of the Ghanaian population, Christians at 42.8% and animists at 38.2%. There were important Muslim communities in the North in particular, and Muslim quarters or zongos in the towns of the South as well as in Ashantiland.
Political expressions of Islam in the lead-up to, and after, Ghana’s independence were associated with regional and sectional interests and thus outside the Ghanaian political mainstream that formed around Kwame Nkrumah and his Convention People’s Party (CPP), formed in mid-1949, which was the party that led the country to independence. On the other hand, the atmosphere as Ghana became an independent state was positive to Muslims and the heartlands of Islam given that anti-British broadcasts from Cairo had been one source of encouragement to radical Ghanaian nationalists in 1955. As president of Ghana from 1957-1966, Nkrumah promoted industrialization and health and welfare programs in a way parallel to Nasser’s etatist-nationalist regime.
During the 1950s and 1960s, Muslims were more numerous in the northern regions of Ghana, particularly in the Ashante areas. Kwame Nkrumah’s had been the only party with strong appeal across all regions of the Gold Coast (Ghana) because it promised industrialization, the mechanization of agriculture, free schooling and hospitals, and to empower ordinary people, in terms of the Ghanaian nation that was being constructed. Thus, it won hands down in the 1951 elections and Nkrumah was released to become proto-Prime Minister. But in the June 1954 general elections the CPP faced considerable opposition in the north from a Northern People’s Party newly-formed, with which was associated a small Muslim Association Party. A small Ghana Congress Party spoke for the reformist intellectuals. Still, the CPP won 71 seats out of 104. But then in 1954 the new CPP government sparked hostility among Ashante farmers when, to fight inflation, it fixed a price for cocoa that was below world market prices. The resultant National Liberation Movement formed at the end of 1954 in Kumasi drew wide support from farmers, Ashante chiefs who disliked the commoners’ party, intellectuals turned off by crass aspects of the CPP, and from the small Muslim Association Party. A shaky jumped-up political Islam had thus become associated with sectional interests in the North that were calling for a “federation” in contrast to the demand for a unitary independence by Nkrumah and the Convention People’s Party. Nkrumah’s party was the representative of coherent all-Ghana nationalism in this struggle, so that the CPP convincingly won the final pre-independence polls that the British held in mid-1956, although it predictably fell short of a majority in the North. Nkrumah had no intention of honoring the format of strong regional assemblies that the elections were supposed to usher in. As a government in power, Nkrumah and the CPP moved to knit the country together with an excellent network of trunk roads and opened hospitals and health centers, and spread primary and secondary education to the point of being able to announce the aim of free, compulsory primary schooling. At the same time, a series of punitive measures were enacted against the Opposition which had tried to draw together as a “United Party”. In mid-1958 there was an unexplained “army plot” for which the General Secretary of the United Party was held responsible. The Government reacted sharply with deportation of Muslim leaders, the prohibition of tribal and religious parties, the detention for five years of two opposition Members of Parliament, and the abolition of the Regional Assemblies.
Clearly, the political Muslims had been on the wrong side of history in the lead-up to Ghana’s independence. Nkrumah and his CPP had both the will and the means as an administration to deliver positive, modern resources and benefits to people throughout the country, which enabled it to build support in outlying areas that had been lukewarm [[Colin Legum, _Africa: A Handbook_ (London: Anthony Blond 1965) pp. 220-221, 197-199]].
However, an attempt to assassinate Nkrumah in August 1962 made him withdraw somewhat from ordinary social life: this tension and his growing obsession with grand pan-African projects and ideology-formulation progressively put him out of touch with the realities of common-day Ghanaian life with which he had so skillfully interacted in his creative period. He more and more declared himself a “Marxist nationalist” —- although also a drifting “non-denominational Christian” who increasingly consulted traditional Islamic sufi holy men. The one-party system Nkrumah imposed in early 1964 did not change the growing economic crisis and shortages of foodstuffs and on February 24, 1966 he was overthrown in sardonic symbolism by the rightist military while he was away on a state visit to Communist China. Although Christianity was still superficial for most Ghanaians drawn into the web of its educational and other institutions, it won more life within politics when Nkrumah’s critics within Ghana itself and in West Africa blasted Nkrumah for consulting Islamic _mutasawwifs_ in the town of Kankan in leftist Guinea. This non-Christianness was linked prior to (and then by) the officers who seized power (with denunciations of recourse to “fetishes” of old animist African religion by Nkrumah and his colleagues) to his supposed irrational dictatorial tendencies [[These charges were taken up by Col. A.A. Afrifa, a key player in the coup, who had received secondary education in Christian schools in the hope that he would become a priest, but who then chose the army: A.A. Afrifa, _The Ghana Coup: 24 February 1966_ (London: Cass 1967) pp. 123, 43-47]]. (The attitude of the by then mostly Christian but leftist new generation that entered adulthood under the military was to be that Kankan is in Africa and that Nkrumah was within his rights as an African to consult African Muslim clerics there. The new Ghanaian generation that was to be open to Muslims and “the African Arabs” carried forward a positive memory of Gamal ‘Abd al-Nasir and cooperation by his Egypt with the hero Nkrumah’s Ghana) [[Late 1979 conversations at Australian National University with Nyanekeh Blay, then a Christian Ghanaian post-graduate researcher in international law who also supported the Eritrean independence movement, despite his pan-Africanism]].
The constructive wish of non-Muslim governing Ghanaians for involvement by Arab Muslims in the modernization of the lagging Muslim minority continued after the military deposed Nkrumah in 1966, for instance under the National Redemption Council regime of Ignatius K. Acheampong (1972-1979). The wish to tap that Arab help for functions in development and in the modernization of Muslim citizens was voiced, for instance, at a mid-1972 ceremony marking the Birthday Anniversary of the Holy Prophet Muhammad held at the Burma Camp in Ghana. Major R.J. A. Feli, a member of the National Redemption Council, urged Islamic countries to give financial and material assistance to Ghana’s Muslims to enable them to build “more acceptable places of worship” and establish English and Arabic educational centers. [=Poverty-stricken Muslims in Ghana, even where numerous, often lacked real mosques so that they were reduced to praying in the open or within Christian structures, use of whose space they cadged]. Here we again have the sense by those with power in the new African states of traditional Islam as something embarrassing in modernity, and a quasi-desperate wish for the Arab states to act to lift up those minorities educationally.
Major Feli said such assistance would not only be appreciated by the Supreme Council for Islamic Affairs of Ghana but also by the National Redemption Council, and he added that, as custodians of the Islamic Religion, the Islamic countries were under an obligation not only to see to the propagation of Islam, but to ensure that mankind lives in an atmosphere of peace and harmony at all times and in all places [=he wanted the Arab countries to diffuse ideas of composite nationalisms along with Islam in a Ghana that still had to be integrated]. He congratulated King Faysal of Saudi Arabia for what he described as the wonderful assistance his government and people had given to the Muslims in Ghana, and he urged Ghana’s Muslims to come together in the interests of Islamic peace and solidarity and to respect and “always be guided by the incomparable and selfless principles laid down by the Holy Prophet Muhammad (upon whom be Allah’s Blessings and favor)” [ie. they had to stop brawling with each other]. Alhaji Mahmoud Lamptey, Chief Imam of the Ghana Armed Forces, in his turn called on the Muslims in the Armed Forces to be loyal to the Government, and to close their ranks and come together as one people in accordance with the teachings of the Prophet (may peace be upon him); he later led the assemblage in prayers for the National Redemption Council and the continued prosperity of the Nation [[“Islamic States Asked to Aid Ghana’s Muslims,” report from Tijiane K. Enum, _al-Jihad_ (Capetown) Jumadal-Ula 1392 p. 11]].
_ISLAM AND POLITICS IN POST-INDEPENDENCE UGANDA: 1963-1979 —1_
The great East African Muslim intellectual ‘Ali Mazrui in 1979 took issue with “journalistic estimates” that set the Muslims of Uganda at not more than 3% of its population: he put them closer to 12% though this was still very much a minority as he conceded. Under the British and following independence they “had been among the most socially despised of the nation’s people”, in contrast to the disproportionate power and influence they were to win under ‘Idi Amin [[Ali Mazrui, “Language Policy After Amin”, _Africa Report_ September-October 1979 pp. 20-22]]
In the years following Uganda’s independence in 1963, the President, Milton Obote, faced many problems in integrating the feudal kingdom of Buganda into a single Ugandan state. Obote was also faced with the at that time less prominent problem of antagonism between the Nilotes of the partly Islamized and more isolated North, and the Bantu of the more Christianized and educated South. The North’s Nilotic peoples had got into the modernization process decades late. Efforts by the Northern leaders to bring their region into the mainstream of national development made them liable to be accused of wishing to favor “the North” with its Islamic contacts against the South. These elements were taken up and manipulated by politicians in the North and the South. Religions thus became a factor in Uganda’s modern political development as the 6% Muslims, much less advanced at independence, increasingly entered the contest for development and political favor.
A Muslim Ugandan lumpen-bourgeoisie had taken shape in the Obote years, although its formation under the British had been hampered by WASP Islamophobia that had kept them out of mission schools. Changes to rectify the North’s lesser development and under-representation, and the worse under-representation of its Muslims, bore only slow fruit. The Uganda Muslim lumpen-bourgeoisie was becoming dissatisfied with measures that were not adequately delivering to them the extent of political and economic power that they felt their ratio in the total population should have entailed. Despite the Southern complaints, the overwhelming majority of senior posts in Obote’s cabinets always remained filled not by Northerners but by the more educated Southerners. More or less the same ratio of Southerners to Northerners continued in his ministries up to his fall as existed before the crisis of 1966 when Obote’s federal troops crushed the autonomous feudality of Buganda, and Uganda, in effect, became a unitary republican state.
An incident towards the end of 1968 showed that elements in the Muslim community now becoming more militant or radicalized might in frustration join in political opposition against Obote by the Ugandan literate classes in general. Under the sweeping new Emergency Powers Act, a member of parliament, Mr. Abu Bakar Kaakyama Mayanja, and Rajat Neogy editor of the magazine _Transition_, were arrested in November 1968 and charged with having “brought into hatred or contempt the President, Dr Obote” by repeating a “rumor that the appointment of Africans to the Uganda judiciary had been held up, mostly for tribal reasons.” In a letter in _Transition_, Abu Mayanja had at least gone through the motions of dismissing the rumor of such a sidelining of the recommendations of the Judicial Service Committee for appointments, but he had assailed Obote’s government as “happy to retain colonial laws to suppress freedom of association and expression.” His own fate certainly bore that out: his January 1969 trial found him not guilty, but he was only rearrested under the new emergency regulations and _Transition_ ceased to appear [[Colin Legum and John Drysdale, _Africa Contemporary Record: Annual Survey and Documents 1969-1970_ (Exeter: Africa Research Limited 1970) pp. 216-217]].
These arrests were widely criticized abroad as leveled at the intellectual freedom that _Transition_ championed, but, in fact, other suspicions may have developed in the mind of the Government so far as Abu Mayanja was concerned. Although he had started his political life as a radical nationalist, he had in recent years moved increasingly towards leadership within the Muslim community. He became prominent in the affairs of the East African Muslim Association which was in rivalry to the National Association for the Advancement of Muslims with which Mr A. A. Nekyon was involved. There had been a clash between the two rival Muslim groups in the remote Karamajong area which had led to violence and killing. Mayanja, it was alleged, had been on a trip to the Middle East in August to seek support for his Association’s activities. The authorities also seemed to suspect that there was a secret agreement between the East African Muslim Association (whose patron was H.H. the Aga Khan) and the Kabaka Yekka which was working for the restoration of the Kabaka to his now non-existent Bugandan throne [[Legum and Drysdale, _Africa Contemporary Record 1968-1969_ (Africa Research Ltd 1969) pp. 231, 234-5]].
Summing up, in the first years of independence most Ugandan Muslims could envisage no escape from the geographic isolation and economic backwardness crushing their community save some client relationship to established Christian-dominated political parties. This Muslim approach was personified by A. A. Nekyon, the Muslim community leader, who until the 1966 troubles played the role of “close adviser” to Premier Milton Obote. But now it had become possible that a more militant, politically activist Muslim approach, or synthesis of approaches, could develop. Already, some Uganda Muslims were striving to involve the Arab states, which might not stand silent in the event of any repression of their Muslim brothers-in-faith in Uganda. Still, the activists, perhaps too highly educated to be representative of the Muslim masses of Uganda, in their turn were trying to construct common interest and identity with their peers among the liberal “Christian” Ugandans, as the accommodationists were with another faction of non-Muslim Ugandans.
Under Obote, pan-Islam was for a time not salient for some important Muslims who were advancing or on the make, and certainly not in affairs of state. Uganda’s Muslim minority did not have much input into the foreign relations that Obote’s post-independence system constructed. Uganda had an agreement with Israel for training its air force, although Muslims everywhere were tending to become more hostile to the expanding Zionist state as the 1960s proceeded. Some votes by Uganda during its tenure of membership of the Security Council had been unsympathetic to Israel in the wake of its 1967 expansion, and pan-African linkages to secular Arab regimes and care to court Uganda’s Muslims contributed to such gestures by the governing elite. PM Obote’s policy was one of non-alignment and thus balancing: he chose the Soviets to train another equal section of his air force. Israel had trained some African Muslims in the Ugandan armed forces and they seemed willing to act in ways that would fit into its interests. Now chance events shifted more power to barely literate Muslim elements in the military. After his 1967 abolition of the feudal kingdoms within Uganda, Milton Obote purged his army and police of Southern elements to replace them with Northern, mostly Muslim, personnel who, he perhaps thought, might be more loyal to his regime. Notable was his detention of Brigadier Opolot, who was replaced as Chief of Staff and Military Adviser to the Cabinet by the Muslim Brigadier ‘Idi Amin, whose place as army commander was in turn filled by another Muslim Brigadier Suleiman Hussein, and by another Northerner, Pierino Yeree Okoya.
This strengthening of Muslims in the military for some time did not look likely to promote pan-Islamic ideas and Muslim communalist protest currents in Uganda. In that country, Islam and Arabic were variables of identity whose functions changed according to the contexts of other variables that were stronger. Forms of pidgin Arabic current in Northern Uganda were a case in point. Amin’s Kakwa tribe and thus he himself spoke a mutation of auxiliary Arabic that a portion of Muslims in Uganda nonetheless shared with some Christians in the North — and with many non-Muslims in the Equatoria province of the Southern Sudan. Most Muslims in Uganda were converts or children of converts. Creolized Arabic for them could function as a medium for social relations with pagan or Christian Southern Sudanese — seen as close African relatives — as much as with farther-removed Muslim Arab groups that were more different in some ways. As a commander in the Ugandan armed forces, Amin accordingly acted as a conduit to get Israeli arms through to anti-Arab rebels in the Southern Sudan. Obote’s Uganda was the only government that refused to receive delegations that Khartum sent to all African states following the 1969 Left-Arabist coup headed by Ja‘far al-Numayri, and the country may have harbored anti-Arab emigres active in the South [[Legum and Drysdale, _Africa Contemporary Record_ 1969-1970 pp. A68, B218. The Sudanese embassy protested at vocal spokesmen for the rebels operating from Kampala, but the government assured that it would not allow people admitted as refugees to conduct political or other (=military) activities from Uganda]].
To preempt his own elimination, Amin seized power from Obote in January 1971, and Israel’s influence in Uganda increased for a time. The conjunction of Amin with the Israeli society of his trainers had extended to matters scatalogical. But Israel may have refused to give Amin some military resources for use against neighboring states. Then Amin’s confiscation of Israeli companies in Uganda opened up into tightening conjunction with Arab nationalist states such as Libya and with Palestinian nationalists that provoked the Israeli attack on Entebbe international airport in July 1976. The Ugandan media came to assume a tone of ideological engagement with Arab anti-Zionism and the Palestinian cause. But research is needed into whether the final anti-Zionism of Amin’s Muslim military clique may not have already been ethnically latent in their first engagements with Israeli society, and the sub rosa intimacies that had not always been good for either party.
The expectation of the Israelis had been that they could have long-term relations with Muslim Africans: that the ones in Uganda at least did not have a comprehensive anti-Muslim drive or world-view in politics. The Israeli foreign affairs and military personnel believed that mutual interests, not the religions, of the parties, would determine the interactions between Israelis and Ugandans. ‘Idi Amin interacted intimately with Israelis in his earlier military career. Yet the innermost reactions of Muslim Ugandan soldiers remain to be investigated. Amin may have been radiating sub-texts and alternative possibilities even at the height of his alliance with Israel: the Arab press did briefly note it when on a visit to Israel he prayed in Jerusalem’s al-Aqsa Mosque which was a symbol of Palestinian nationalism [[Interview with Muhammad ‘Awf August 15, 2004]]. (Or was he just signing that Islamic piety and Israel could go together for Muslim Africans?) After Amin expelled the Israelis, an anti-Zionist discourse surged up in official communications and in the Ugandan media. Had the Muslim Ugandans in question already harbored such feelings when they were in Israel or cooperating with Israelis? How much Arab propaganda had been getting through to Muslim Ugandans while their state was still friendly to Israel and had it already had impact? To some extent, anti-Israeli actions and statements under ‘Idi Amin had been designed to win aid from Arab states, yet there may have been other ideological and cultural factors at work as well.
That the ‘Idi Amin regime of 1971-1979 was a government with more links to Islam and Arabic provided a friendlier setting for efforts to consolidate the shaky Muslim middle classes and to nourish the growth of a literate Islamic clergy and intellectual life on Arab and Pakistani lines. He at first was at pains to avoid any impression that his government as such would give any special corrective facilities or allocations to the underdeveloped Muslims. Amin perhaps revered the institutional might and value of the Christian churches in Uganda, most crucially in education. In September 1971 he asked that four of his sons be trained as Roman Catholic priests at a ceremony in which he laid the foundation stone for the Bukalasa Seminary’s library. In a speech after a mass conducted by Archbishop Belloti, General Amin urged that the “firm African character” the seminary inculcated be exploited to the utmost [--- all such statements could have had in them masked hostility to the stronger group the Christians]. Present at the ceremony was Catholic acting Chief Justice Ben Kiwanuka, a politician who was a former PM [[_Daily Nation_ (Nairobi) 6 September 1971]]. These words of Amin, along with his visit — the first by a Muslim head of state — to Israel, made Arab World Islamists and Pakistan’s Jama’at-i-Islami papers repudiate him as “a henchman of the Zionist state of Israel and the Vatican.” Amin’s self-abasing gestures, though, could not placate the mission-educated ultras among Catholic and Protestant Ugandans with their stance that their Muslim compatriots were sub-humans and not to be allowed in modern institutions or positions. Catholic high clerics in particular now went out of their way to place “Christianity” — which was to say their own stratum and its long-term interest — at the center of a political campaign against Amin and his colleagues, which led to the arrest of Benedicto Kiwanuka. There developed a “confrontation [that] is being led personally by the Catholic Archbishop of Rubaga, who has called for a nine day’s period of special prayer which is due to end in a religious gathering at the Buganda Martyrs’ Place” [[Colin Legum, “Amin Close to War”, _Observer_ 24 September 1972]]. It was a spiritual violence that courted death and mayhem in order to contrive a harsh dichotomization, uniting religion and politics, between Muslims and Christians — a binary opposition crafted from both sides by new bourgeoisies and clergies to replace the very diluted roles Christianity and Islam hitherto had had within the day-to-day African culture of Ugandans.
—2_ [Dr Dennis Walker, c/o Balaclava Post Office, Melbourne 3183, Australia]
Amin had to give or arrange some nourishment for the Muslim minority as Protestant and Catholic churches moved against him in disregard of his dignity-sapping overtures on seizing power.
Torture and killings by ‘Idi Amin’s military and intelligence forces had become frequent enough by 1973 for the International Commission of Jurists to denounce them. At that point, though, Amin still retained high credibility among Ugandan Muslims as a good-hearted if slandered leader with the practical skills as well as will to transform the conditions of their sect. Amin’s sharp focus on the nuts and bolts of uplifting Muslims was clear in his speech of 1 June 1972 on the inauguration of the Uganda Muslim Supreme Council. The speech shows a man who was becoming a dictator moving to firm up his country’s 6%-15% Muslim minority as a subsidiary constituency that he was likely to need more and more now. But while he had a shrewd sense of needs of the new Muslim professionals and lumpen bourgeoisie he courted, they had set out to him in detail systematic approaches to actualize the needs, and had some bargaining power to make him move to deliver. Amin’s speech also pointed forward to possible radical internationalization of Ugandan Islam as Middle Eastern governments and institutions moved in much more strength into Uganda to fill the vacuum left by the exit of Israel and by Amin’s hamstringing of some meddling Christian churches.
But all endeavors to improve the conditions of a range of Muslim classes had to face the fragmented and often fossilized nature of Islam in Uganda. General Amin was giving the Muslim minority, in the range of its elements, electric shock treatment to galvanize them into getting an act together. With brutal realism, he portrayed the — his — minority as “stagnant,” as having been almost disintegrated and brought to “extinction” by a host of unqualified Muslim leaders “who have sought to use our religion for the promotion of their own personal, political, tribal or sectional purposes to the exclusion of the welfare of the Muslims as a whole in this country.” The divisions had set off fighting in mosques, including one or two deaths. Thus, although 100 years earlier Islam had been “the first of the modern [sic] religions to be introduced into this country,” its growth has been by far the slowest and its impact, by comparison with other religions [=Christianities], “unimpressive”. Amin and his colleagues meant the new Uganda Muslim Supreme Council to settle those leadership disputes and divisions over interpretations. He also promised uneducated Uganda Muslims that the Council, in bringing unification, would end nightmarish features that practising their religion had long held for them. Various groups and sects had dealt with separate airlines and travel agents for the _hajj_, making it easier to overcharge and cheat pilgrims. An illiterate Ugandan lady unable to communicate in Arabic or English found in Jeddah that the leader of her group had missed her plane, leaving her without money, to starve. The leader of another rival group turned her away. Her family was informed she had died in Arabia: she was, though, afterwards brought home after two months of suffering. If the Uganda Muslim Supreme Council, and the planned National Secretariat for Muslims, streamlined facilities for rituals of Islam — another need: setting one common, unifying date for each major Islamic festival — the ‘Idi Amin regime would garner support from the masses of the Muslims.
However, upward pressure from the small new modernist Muslim bourgeoisie determined the clarity of some functions of the new Council. A Chief Qadi, able to issue authoritative rulings from Islam and thus unite the brawling Muslims, was now invested for the first time in Uganda’s history. By organizing the distribution of scholarships from Arab and other Muslim-majority states, the Supreme Council would greatly promote the training of a literate Muslim clergy imbued with Arabic. But the new Muslim bourgeoisie was determined to get into the modern professions that were the preserve of “Christian” Ugandans. ‘Idi Amin took up their drive to multiply themselves. Muslims in Uganda were lagging far behind in “secular education” and the new Supreme Council would “augment present facilities to accelerate the rate of educational advancement of the Muslims in Uganda.” [=This project would not be confined to upgrading the run-down Qur’anic schools that already existed --- education traditional and religious]. At the inauguration were high-ranking guests from Mecca, Egypt, the Sudan, Libya and Pakistan, and Amin projected that “this new relationship will grow from strength to strength”. The scholarships the Arabs offered in their states would help make Ugandan Islam Arabic-literate and more Arab in concepts and motifs over the long term. But the modernist Muslim neo-bourgeoisie also saw the Arab states, Arabic and study there as another source for modernity: secular, West-patterned subjects and professional specializations could be studied in, for instance, Cairo and Damascus. In any case, Amin and those collaborating with him were in a sense inventing or constructing a novel Ugandan “Muslim minority” that had never been integrated before. Himself a Muslim from the Nilotic North, his speech sketched a sort of macro-history of Islam in Uganda, taking in the first spread of Islam in the royal family of the (Bantu) kingdom of Buganda, and the vain efforts of its Kabaka Sir Daudi Chwa in 1924 to settle an early dispute on matters of ritual prayer that had split the Muslims back in that era too [[Speech of 1 June 1972 by President Amin on the occasion of the inauguration of the Uganda Muslim Supreme Council: “Historic Speech by Ugandan President”_al-Jihad_ (Cape Town) 4:14 Jumadal-Akhir 1392 pp. 5-7]]. (Amin as commander-in-chief had led the attack on the Kabaka’s palace when Obote decided to crush autonomous Buganda: now his delimitation of Ugandan Islam to include Buganda’s Bantu and the South would help him live down that violence and where he came from). Amin’s drive to link all Muslims, whatever their languages, together over all areas of Uganda was the novel project of an emergent Muslim modern bourgeoisie now taking shape, a bourgeoisie that may have drafted the language of Amin’s speech for him. Yet the gutsiness and realistic social vision, the avuncular frankness and the sheer appetite for life that repeatedly breaks through the Latinate phraseology, was very much that honest Kakwa soldier’s.
The Muslim neo-bourgeoisie in Uganda was often shambolic in the 1960s and 1970s, and projects and institutions to develop the minority from 1971-1979 precarious and thrown together over no adequate foundation. Yet at the top was a thin layer of some very good fresh-faced intellectuals almost perfect in both literary Arabic and English. Traditional Muslim clerical leaders in the Uganda of 1971 presented a dispiriting spectacle of ignorance and infighting that was sure to make any Ugandan think thrice before entering Islam. But the young Uganda Muslim activists compensated with an aggressive drive to propagate: they believed that they would convert the Christian educated classes themselves, wholesale. Their drive to make Islam and Arabic a respectable component within the courses at Kampala’s Makarere University was one long-term element in that thrust. They were pleased that some young Christians were now coming to the mosques and reading English-language Qur’ans and literature there, not considering that the coming to power of ‘Idi Amin and the resources and chances that would now flow to his coreligionists might now have been giving Islam a certain luster to bourgeois non-Muslims who wanted to make it. For young Muslims with hopes, black suits and briefcases of quality, the atmosphere in Uganda in the early 1970s was upbeat as they orated in Arabic in religious and other conferences across the Arab world. They carried, though, a multi-linguistic burden much heavier than that of “Christian” or agnostic elite Ugandans who had only had to learn English (a malfunctional burden in itself) for a literary language. One emerging Muslim Ugandan historian in 1973 (who had to leave to a university in the Sudan as Amin fell in 1978) wistfully told me that he had “spent half my life learning” the superb modern neo-classical literary Arabic with which he angled for resources for his people at Arab international conferences.
Under Amin, Uganda Muslim intellectuals who spoke at conferences or gave lectures in the Arab countries to be sure lobbied scholarships in Islamic and secular-modern fields there. But they also asked any academics from the West who attended to try to arrange scholarships specifically marked for a Ugandan Muslim from their governments when they went back to this Anglo-Saxon country or that. (Given the better facilities that mission-educated Christian Ugandans had attended, the young Muslim Ugandan intellectuals did not expect that Muslim candidates would win many scholarships to Western universities by criteria that took no account of sectarian disadvantage). They wanted to develop a Muslim identity and a better Arabic, but this was a new Muslim elite determined to get something like the Western or West-patterned educations and professional functions that the Christianizing bourgeoisie had won.
With President ‘Idi Amin’s encouragement, an Institute of Islamic Studies was established at Makerere University in Kampala, with the aspiration that it would operate like any other faculty. This was announced by the Minister of Justice, P.J. Nkambo Mugerwa, who presided over the first meeting of the Uganda Muslim Supreme Council at the International Conference Center at the end of April 1972. The meeting was attended by 10 to 11 Muslim leaders from each district. Would the Islamic heartlands states now become able to move more quickly to get resources to African Muslims who needed help? The Ambassador of Pakistan, Air Vice-Marshal M. Khyber Khan, donated 20 Islamic books to be given to the Institute for the foundation of an Islamic library; he promised more. The minority’s fissiparousness was as much a threat to it as disdain from the thinly-Christianized established Ugandan educated classes: Mugerwa urged the Muslims to be honest and to do what they believed in and not otherwise and work as a team to preclude scandal. But it was not just that the government of ‘Idi Amin was trying to strengthen or build a Muslim constituency: it also was meeting the specific demands coming from that constituency below. At that first meeting of the Uganda Muslim Supreme Council in April 1972, “most leaders from the districts complained that Muslims were left far behind in every sphere, whether administration or education… [They] pointed out that for the advancement of the country scholarships should be distributed equally so that educated Muslims also got a chance to go abroad, and not only to Arabic-speaking countries.” In reply, the Minister of Justice told them that their suggestions would not only be considered as problems of Muslims alone, but also of all the people because they affected the whole country [[“Faculty of Islamic Studies in East African University at Kampala (Uganda)”, _Yaqeen International_ (Karachi) July 22, 1972 pp. 61, 72]]. The pattern here for Uganda is similar to that in Ghana and Senegal where some Christian or in name Christianized members of governing secular elites did welcome with a constructive stance resources from the states of the Middle Eastern heartlands of Islam because the forms of education and literature those offer had enough functionalism and modernity in them to help guide traditional African Muslims towards the mainstreams of the new nationalist African states. At least some Christian governing Africans did have good intentions to Muslims, identifying with them as another section of the Nation whose advancement would make all its elements more prosperous and stronger.
The later part of the period of Amin’s rule put in question whether such a judicious and positive relationship between new African mainstreams or states and essentially modern Arab Muslims was feasible. Sa’udi Arabia and Libya offered substantial economic aid to the Amin regime and Uganda in general, as some non-Muslim elite Ugandans understood. The PLO also established businesses in Amin’s Uganda, but these too could not be made profitable and develop amid the lack of confidence that Amin’s regime inflicted. A female aristocrat of Uganda who conducted many of his regime’s foreign relations found the Arabs concerned congenial and serious and that the economic aid and opportunities they delivered could have set off real development had it not been for the spreading disorganization under the dictator that left the country unable to absorb that aid [[See _Princess Elizabeth of Toro: the Odyssey of an African Princess : An Autobiography_ (New York: Simon and Schuster 1989: first published 1983)]]. al-Qadhdhafi’s airlift of 1,500 troops to Kampala when Tanzania’s cold Julius Nyerere invaded Uganda in late 1978 was a distinguished peak of fusion between Arab regimes and sub-Saharan Muslim minorities — but one that could not save Amin’s dispirited armed forces. Their collapse was followed by firings and killings of Uganda’s Muslims that for a time looked set to destroy them as a coherent community in Ugandan life, after Tanzania brought the now mortally-wounded Obote back. Under the new repression by Obote, “foreign links” to Arab countries that wanted to help them became difficult for Uganda’s Muslim minority. Yet the Uganda Supreme Muslim Council somehow survived, and then slowly rebuilt an organized, reasonably modern community life, although the attempt to attach serious teaching and study of Arabic and Islam to Uganda’s secular tertiary institutions collapsed with Amin’s exit.
The period of the rule of ‘Idi Amin and other nominally Muslim soldiers from 1971-1978 saw a cultural-linguistic shift in Ugandan public life because their English was much poorer than that of the educated civilian elite they overthrew: they thus preferred to address their countrymen in the Swahili that had been established in East African barracks under the British. Dr ‘Ali Mazrui wondered in 1979 if ‘Idi Amin had bequeathed a basis for establishing Swahili alongside English as official languages in Uganda: such a governmental and parliamentary Swahili would then aid a regional union with Tanzania and Kenya where the language had been much stronger, and more fostered by state structures [[‘Ali Mazrui, “Language Policy After Amin”, _Africa Report_ September-October 1979 pp. 20-22]].
_EGYPTIAN INTERACTION WITH SUB-SAHARANMUSLIMS IN THE 1960s AND 1970s_
The writers of the neo-Salafi movements that became prominent in Arab Islam after 1967 engaged with Africa’s underprivileged Muslims but took no fair account of previous efforts after 1952 from the Nasserite Egypt that that Muslim Brothers tradition hated. My final text will argue that the multiple perspectives of Nasserite Egypt — Islam, but also secular Arabism and engagement with non-Muslim black African regimes and pagan African cultures — helped make that system’s engagement with African Muslims more judicious and truly helpful.
Some sense that, despite variation in hues, the Arab and the other Africans shared some elements of blood and race, was one of the motives of al-Azhar intellectuals who strove to diffuse an anti-imperialist Islam in sub-Saharan Africa in the 1950s and 1960s. There was also some acceptance, not just of Christian compatriots but of pagan pasts or cultures as components for national integrations and new partly-secular states in which a new engaged Islam would flourish nonetheless. The Shaykh ‘Abdallah al-Mashadd in 1962 felt that Nasser’s United Arab Republic was bound to the other parts of Africa by “a single continent sited at the center of the world. The blessed Nile connects us to many other of its lands and we are the sons of a single race (jins wahid) and Islam unites us to 85 million in all its corners. From our land [in Pharaonic antiquity] rose the sun of civilization in the ancient world, and all the African states in the medieval and modern ages drew [from Egypt]. Our interests, aims and hopes are the same.” Al-Azhar was educating 300 from Eritrea, Ethiopia, Somalia, Kenya, Tanganyika and Zanzibar; from Senegal, Guinea, Gambia, the Ivory Coast, Dahomey and Nigeria 100; and from South Africa 15: all were being trained to go back home not just as religious preachers but to open schools to teach “freedom and independence”, whose struggles they might come to head, although this world-aware Shaykh thought such non-Muslim independence leaders as Jomo Kenyatta in Kenya were on the right track. This Egyptian who had been in al-Azhar’s fact-finding missions in Africa appreciated such indigenous African Muslim leaders as ‘Umar Taal, and Samory (Samadu Ture: 1830-1900) who resisted the initial French conquests. But he did not have an open stance to the pagan African cultures that an Islam that came through trade had replaced centuries before, identifying them with “cannibals” [[al-Shaykh ‘Abdallah al-Mashadd, “Athar al-Islam wal-Azhar fi Nahdat Ifriqiya” (The influence of Islam and al-Azhar on the Renaissance in Africa) _Minbar al-Islam_ 19:7 December 1961 pp. 58-60. The Guinean (Mandingo) Muslim reformer and military adventurer Samory Toure (ca. 1830-1900) founded a powerful kingdom in West Africa and resisted French colonial expansion from 1883 to 1898. At its height in the early 1880s, Samory's rule extended from the Upper Volta region in the west to the Fouta Djallon in the east. When a French military column ejected his forces from the Soudan, he tried to reestablish his kingdom in the upper Ivory Coast colony, where he pillaged Kong (1897) and Bondoukou (1898). Pursued by French troops, he was captured on the upper reaches of the Cavally River on September 29,1898: he died in exile. See Yves Person’s magisterial biography, _Samori: Une revolution Dyula_ (Dakar: IFAN 2 vls. 1968)]].
Yet, the adaption of the salafite Islam of al-Afghani and ‘Abduh that was radiating out from Nasserite Egypt had in it some nationalist ecumenicism that could fit into the nation-building efforts of the new African states. An at points ignorant Egyptian article of 1962 highlighted Islam as a rallying-point for resistance to imperialism. Imperialism realized that Islam was a threat to it not so much as a religion but as one strong expression of unity and nationalism in the Arab and Islamic East. Islam binds the Muslims to their land and nationality including to their Christian Arab brothers: to maintain its exploitation of resources, Imperialism fought “every thread that connects Africans and Asians to each other.” The article had some intimate acculturation to Westerners, extracting anti-Islamic themes from the battle-hymns Mussolini made his conscripts sing as he shipped them off to conquer Libya [[Dr. Badawi ‘Abd al-Latif, “Mustaqbal al-Islam fi Ifriqiya l-Hadithah” (The Future of Islam in the New Africa), _Minbar al-Islam_ 19:12 May 1962 pp. 78-80]].
There was a sense in some Nasser-era Islamic items of reciprocal cultural exchanges between Africans. An account was given of Timbuktu’s past role as a center that spread Arabo-Islamic culture in sub-Saharan African from 1336. The Kings of Songhai, in particular Askia Muhammad (16th century) presided over the period in which Timbuktu reached its literary peak, in part in a context of her exchanges with religious scholars of Cairo, some of whom came to lecture. Timbuktu fell under Moroccan rule from 1561-1750. The Arab writer gave a list of 15 Arabic works by Ahmad Baba, Timbuktu’s greatest scholar [[Dr. Abd al-Rahman Zaki, “Timbuktu: Markaz al-Thaqafah al-Islamiyyah fi Qalb Ifriqiya” (Timbuktu: the Center of Islamic Culture in the Heart of Africa) _Minbar al-Islam_ 21:5 October 1963 pp. 69-70]].
It is true that there were lapses of sympathy. The mass-circulation magazine _Minbar al-Islam_ under Nasser sometimes projected a sense that Egyptians and Arabs did not have many fundamental things about Islam to learn from black Africans. The assumption of some of these writers was that the Arabs had a lot, or everything, to teach the Africans, and nothing to learn. For the most part, the Islam that was being projected to Africa from Egypt was that of Muhammad ‘Abduh: it was streamlined, modernity-seizing, politically activist and anti-imperialist and in its anti-imperialism derided traditional Sufi tariqahs or brotherhoods whether in Africa or the Arab World as instruments that the imperialists manipulated. It was a new activist Islam impatient of all old things that formed after the first period of Islam whether in Africa or the Arab countries.
More than political unity between Christian and Muslim Africans/Arabs, the attitudes to African pagan religions were problematic. Still, Egyptian nationalist ideologues had had serious interest in pagan Pharaonic culture and religion from the 1920s. More secular-minded Egyptian academics and writers associated with Nasser’s institutions and his pan-African projects, including the Islamic plane, had an attitude that non-Islamic, non-Christian African cultures had worth and were worth engaging with in many aspects. For such Egyptian writers there was no reason why Islam had to destroy all culture and religious quest that preceded it: there could be synthesis. One article discussed some details of the composite beliefs and practices of the Yaw Muslims in Malawi [[Dr. Mahmud Salam Zanati, “al-Islam wal-Taqalid al-Ifriqiyyah: al-Islam wal-Nizam al-Ummi” (Islam and African Customs: Islam and Matriarchal Systems) _Minbar al-Islam_ 23:2 June 1965 90-93]]. al-Azhar was producing communications that had a sense of parallels, an ecumenical readiness to see something good, at least a striving towards God, in religions other than Islam [[‘Ali al-Khatib, “al-Samtu fil-Adyan” (Silence in Religions), _Majallat al-Azhar_ 37:7 January 1966 pp. 393-395]].
Islam in its projection from Nasser’s industrializing Egypt was able to win over some Africans who were getting good West-derived educations from schools with evangelizing drives. In Ghana, Alfred Kobinawa had piously sought God but voiced revulsion when a pastor in his church pointed to an image of a helpless crucified Christ and said “this is God the Creator of the Universe and his mother Mary”. His feverish prayers to God to guide him were answered when he came across a procession of Muslims and took the name of Abd Allah in mid-1953. His wide readings in books about various religions had already fueled his quest for the absolute monotheism he now found in Islam. When he cut off wine and cigarettes, his brother followed him into Islam, and he subsequently converted another 57. He came from the 1959 pilgrimage to get a 5-year scholarship to study in Egypt the language of his religion that he loved. He would return to Ghana to preach the reform of its inadequate local Islam and stand in the face of the missionaries who were spreading everywhere [=the coming radical Christianization of Ghanaian society]. [[“Alfred Kubinawa alladhi Asbaha ‘Abd Allah Kubinawa”, _Minbar al-Islam_ 19:10 March 1962 pp. 145-147]].
A contribution by Senegalese who had studied at al-Azhar denounced the efforts of the French authorities to end Arabic-medium education in Senegal. Despite all their efforts, the Union of Islamic Culture and various charitable organizations such as the Jam’iyyat al-Falah had established primary schools to teach Arabic in the main towns. Their preachers were conveying Islam through speeches, mosque sermons and articles in weeklies to counter the missionaries, and to expose the official Islam that the French authorities maintained. The writer, Basamba Hamid, appealed to the new Administration for Contact with Islamic Peoples lately set up by Egypt’s Ministry of Awqaf (Islamic Endowments) to send qualified Egyptians to teach Islam and to unite the Muslims — to break through the “barbed wire” set up by imperialism and the lies it propagated in Africa and other Islamic states. Egypt should concentrate on providing educations to Africans who came, in al-Azhar and in secondary schools and in Cairo University’s faculties of medicine, commerce, engineering, literature and law so that they could return to apply the knowledge back home. The Ministry of Awqaf should supply literary and religious books and curricula to help the Senegalese associations truly make Arabic a living language in the schools they were setting up. The writer thanked Gamal ‘Abd al-Nasser, “the leader of Arab and Islamic nationalism” for his painstaking attention to the needs of Senegalese studying in the United Arab Republic [[Basamba Hamid, “al-Islam wal-Senegal”, _Minbar al-Islam_ 18:1 June 1960 pp. 104-107]].
African Muslim women as well as men communicated directly to Arab readers by contributing interviews and articles. Minbar al-Islam conducted an interview with a Miss Salimah Salim who had come from t Congo to Cairo with her sister to study Arabic — “the language of the Islamic religion”. She set the ratio of Muslims in the Congo at 20% of its overall population. The Congo was a scenic country whose mineral wealth had made the saliva of the imperialists flow. Salimah was dissatisfied with the traditional societies of her people “which have not yet progressed because the presence of imperialism there hampers its progress and civilization”. However, there had emerged a number of educated women leading the movement for women’s emancipation. She was impressed that Egypt’s modernization had provided openings for women. The aspect of Nasser’s new Egypt that had impressed her was the activity of its optimistic women. She hoped that her rapid progress in Arabic would enable her to study in Egypt to become a doctor ["al-Mar'at al-Muslimah fil-Kunghu" (Muslim Women in the Congo) Minbar al-Islam 19:6 November 1961 p. 177].
Muslim women in Black Africa who wanted development and better opportunities for their sex sought lessons from Egypt’s socially activist feminists, who had kept up some emotional connection to Arabic and Islam: women in Muslim West Africa now had curiosity to learn more about both. When the wife of President Modibo Keita of Mali visited Egypt in 1962, she called in on the Women’s Association in Cairo and vowed to organize a women’s movement after her return to Mali. She had been accompanied by women social workers charged to study the institutions founded by women’s movements in various countries for guidelines for Mali. Mali’s women under the French had received French-medium education in schools and memorized the Qur’an without understanding: now, with independence, Arabic was taught alongside French in the schools they attended. The wife of the Malian ambassador in Cairo, Mrs. Ruqayyah, was pleasantly surprised by Egypt’s rapid progress (part of “the struggle binding all Africa’s struggling peoples together”): its women were sisterly. Women in Mali were thrusting through its outworn old customs to social and cultural equality with men [[“al-Mar’at al-Muslimah: Haramu Safir Mali al-Sayyidat Ruqayyah” (Muslim Women: the Wife of the Mali Ambassador Mrs. Ruqayyah) _Minbar al-Islam_ 19:12 1962 pp. 143-144; cf interview in ibid pp. 17-19 with her husband Ambassador Modibo Diallo. For Senegal's ambassador see M1 19:3 August 1961 pp. 15-17 and November 1961 19:6 176-179].
It was a process of reciprocal education between Arab and sub-Saharan African Muslims. Najat Ahmad al-Zaniri gave a sharp overview of the 114-odd tribes making up the population of Nigeria, and of Nigerian marriage customs: she approved of those “progressive movements calling for campaigns against polygamy” and for “the liberation of women and greater rights than she enjoys at present” — although not everything had been wrong about all traditional Muslim societies given that women traders had virtually controlled commerce in some parts of Nigeria. The general impression of the article is of a serious desire by an Egyptian woman to understand Nigerians or Africa and a fact-oriented drive to help the development of modernist forms of Islam like, or derived from, the West-accommodating salafite Islam that Muhammad ‘Abduh had developed in Egypt at the beginning of the century and which had also relinquished polygamy [[Najat al-Zaniri, “al-Mar’ah al-Muslimah … fi Nayjiriya” (The Muslim Woman... in Nigeria), _Minbar al-Islam_ 21:3 August 1963 pp. 190-191]].
_Minbar al-Islam_ termed newly-independent Nigeria a great pearl that the British had done nothing to develop, in particular in the North. In the context of his awareness of the power of Federal Prime Minister, Abu Bakr Tafawa Balawa in the new state, ‘Abduh Badawi published a brief review of the life and formation of Uthman Dan Fodio (1754-1817) who built a state led by the mainly pastoral Fulani people in current-day Northern Nigeria — [one which tried to conquer not merely pagans but other Muslim states that Dan Fodio claimed needed to purge pagan survivals under the guidance from him they could not do without]. [[Badawi, “Uthman Dan Fodio” _Minbar al-Islam_ March 1961 18:10 pp. 57-8]].
While they may have hoped for some diplomatic benefits back, it is unlikely that Nasser and his colleagues seriously expected any swift political returns from most of the bales of Arabic publications they shipped off in such huge quantities to Muslims in the emerging, shaky states of sub-Saharan Africa. There was something generous and altruistic — a pride that finds self-esteem in constructive engagement with others and helping others even when the latter are outside Islam — in this Islamic and pan-African self-projection coming in the 1950s and 1960s from a cash-strapped Egypt that did not have any operative oil-wells in that historical era.
Overall, Nasserite Egypt’s Islam-fostering activities in sub-Saharan Africa kept within the frame of a forming pan-African system to be fulfilled in the OAU (Organization of African Unity): Egypt did not aid Muslim populations to challenge the new quasi-secular regimes even when those were West-aligned, and in fact tried to strengthen those systems and did help make them more functional by helping make sub-Saharan Muslims more literate and modernity-attuned in their religion.
The issue of Israel and its roles was always the wild-card and became even more so after her defeat of Egypt and the Arab states in June 1967. Penetration by Israel in Black Africa was an issue connected to diverging cultural assumptions among the various religious confessions in Black Africa to which neither the Arab states nor the African Muslims could remain indifferent. Okoi Arikpo, an Ibo scholar, wrote: “A short while before the military coup of January 1966, the then [Muslim] Premier of Northern Nigeria shocked many Nigerian journalists by declaring that, for him, the State of Israel did not exist. In other words, the Government of Northern Nigeria did not recognize the legal Government of Israel. Many Nigerians considered this statement an affront to the Federal Government, which under Schedule I of the Independence Constitution had exclusive jurisdiction over external affairs” [[Okoi Arikpo, _The Development of Modern Nigeria_ (Penguin Books:1967) p. 135]]. Seen from the viewpoint of the Western civilization and the then rightist _Time_ magazine, Israel legitimately existed like the Crusader kingdom before it. Seen through the Muslim ethos, Israel was an attack from outside on the heartlands of Islam, a modern Crusader kingdom that had snapped the territorial continuity of the Arab and Islamic lands: some thought that state’s removal was one condition for that Arabo-Islamic world’s resurgence.
The form relations with Israel took thus could become a test-case of the degrees to which a given newly-independent African state was affiliated to wider worlds and their civilizations. For those sections of Muslim Africans interested in pan-Islamic matters, recognition of Israel by the early 1960s already looked a calculated provocation that formally detached their lands from the larger world of Islam. For many Christians in the Western-educated elites ruling Black Africa, insistence that the Arab-Israeli dispute does not concern Africa, and diplomatic recognition for Israel, was an important token of their countries’ link to the international civilization of the West, just as, internally, Israeli military assistance was a valuable reassurance against pre-existing unrest among Muslim elements. The issue of Israel gave stronger focus to long-simmering tensions between Muslim Africans and somewhat Christianized Africa who had more political clout than they. In Nigeria’s tragic case it boded ill for the country’s and Africa’s future unity that quite a few educated Christian or animist Nigerians felt that the refusal of their Muslim countrymen to share their positive view of Israel somehow justified — or was one of the “injustices” that justified — the January 1966 physical liquidation of Muslim Nigeria’s outstanding political leaders, notable among them the Federal Prime Minister, Abu Bakr Tafawa Balawa, and the Northern Premier, Ahmadu Bello, that was to plunge Nigeria into a linguistic and religio-communal civil war, the consequences of which were to develop in Nigerian politics for decades to come.
There were dangers in the efforts of movements of Muslim unrest in Uganda, Eritrea, Ethiopia, Chad and Senegal from the 1950s to involve the Arab and larger Muslim Worlds in Black Africa’s internal affairs. From the point of view of the most radical sub-Saharan Muslims orientated to insurgency, this strategy was a logical device to counter the Western commitment to client African governments allegedly hostile to Muslim culture and interests. However, most Arab governments were far from eager to move even against African governments that became allies of Israel. Nasser’s Egypt was wary about getting involved with movements intent to hasten the collapse of Haile Selassie’s feudal empire. True, one Zionist publicist, David Kessler, after a visit to Ethiopia, reported that “the so-called Eritrean Liberation Movement, which is causing a great deal of embarrassment to the Ethiopian Government, is simply an indication of the Arab ambition to control the only remaining stretch of Red Sea Coast which is not in their hands” [[_The Australian Jewish News_ June 5, 1970 p. 13]]. Such politics-targeted views ignored, or were attempts to obscure, the reality of increasingly profitable trans-African trade that, more than pan-Islamic sympathies or expensive ambitions to expand, guided most Arab states in their dealings with sub-Saharan African governments in the 1960s and 1970s. It did remain true, however, that popular feeling in the Arab countries at some point might push their governments to involve themselves in fighting in some African states if ill-treatment of Muslims there became glaring. Some populations of the Eastern Sudan, for example, are linguistically and ethnically closely related to some lowlander Eritreans, and the influx of Muslim refugees from Eritrea with their tales of Ethiopian Christian atrocities more than once pushed the Sudan and Ethiopia to the brink of armed confrontation. It was to prevent this that the government of Nasser’s UAR (United Arab Republic — Egypt) arranged for Abu Bakr ‘Awadullah, Sudan’s deputy premier, to attend the talks in Cairo between President Nasser and Haile Selassie in June 1970. According to UAR Foreign Minister Mahmud Riyad, “the object of the talks was to strengthen Ethiopian-Sudanese relations” [[_The Egyptian Gazette_ June 7, 1970 p. 1]].
‘Abd al-Nasser and Haile Selassie had been at pains to maintain workable relations with each other. On the other hand, Egypt’s officials and media had been concerned at Israel’s penetration of Ethiopia in the early 1960s. Emperor Selassie took care to attend the 1970 funeral of Nasser. As the insurrection spread and became more violent in Eritrea in the 1970s, _Minbar al-Islam_ under Sadat voiced pan-Islamic support for the mixture of Muslim and Christian Eritreans fighting for independence [[Muhammad Fahmi ‘Abd al-Latif, “Sha’bun Muslim fi Ifriqiya Yukafih al-Isti‘mar” (A Muslim People in Africa struggling Against Imperialism) _Minbar al-Islam_ 23:1 January 1975 pp. 100-101]]. Already back in September 1961, the UAR English quarterly _The Scribe_ had carried an article on Israel’s economic penetration of Ethiopia, although without raising any question of plural nationalities in Ethiopia (including Eritrea). The article emanated a cold attitude to the regime of Haile Selassie which was monarchical in that era of the Arab cold war between the “progressive” and the “reactionary” states.
_ISLAM AND NATIONALISM IN ERITREA: 1941-1975_
An Italian colony from 1889 until the collapse of Fascist Italy’s control in 1941, the 3,500,000 people of Eritrea, 50% Muslim, then came under British rule. Congruently with America’s strategic interests, the modern-minded Eritreans were forced in 1952 into a union with a feudal Ethiopia that was “pro-Western” at that time. The “country” won independence from Ethiopia in 1993. There had been in the early 1950s some differences of attitude between (a) the linguistically diverse populations of the coast which were Muslim, had Arabic as their lingua franca and wanted independence and (b) the Christian populations of the highlands which were not literate in Arabic and shared the Ge’ez liturgical language with
Feb 09, 2010 @ 02:10:54
_ISLAM AND NATIONALISM IN ERITREA: 1941-1975_
by Dr Dennis Walker, Monash Asia Research Institute, Monash University, Caulfield, Australia.
An Italian colony from 1889 until the collapse of Fascist Italy’s control in 1941, the 3,500,000 people of Eritrea, 50% Muslim, then came under British rule. Congruently with America’s strategic interests, the modern-minded Eritreans were forced in 1952 into a union with a feudal Ethiopia that was “pro-Western” at that time. The “country” won independence from Ethiopia in 1993. There had been in the early 1950s some differences of attitude between (a) the linguistically diverse populations of the coast which were Muslim, had Arabic as their lingua franca and wanted independence and (b) the Christian populations of the highlands which were not literate in Arabic and shared the Ge’ez liturgical language with Ethiopia’s Coptic Amharas. Some of the Christians were uneasy that an independent Eritrea might come under the influence of the Muslim states of the Arab League that might want to use it as one means to cut off the Red Sea to Israel. After the sometimes farcical “consultation of Eritrean opinion” conducted under the auspices of British troops and in the shadow of widespread “shifta” terror from Ethiopian soil, Eritrea in 1952 became “an autonomous unit federated with Ethiopia under the sovereignty of the Ethiopian crown”. But no UN supervisory machinery was provided to enforce respect for Eritrea’s autonomous institutions on the Ethiopian Government. Indeed, “no federal institutions were established” (Alan Rake 2003) [[_Africa South of the Sahara_ (Europa 2003) p. 362]]. The right of the Arab states to a presence and say in Eritrea, given the religious and cultural bonds, had been recognized by Great Britain herself in this period when —as a member of the Allied Four Powers Commission investigating the wishes of the Eritreans in late 1947 — she proposed that an advisory council of representatives of Italy “and one Islamic State” monitor that Ethiopia would respect special features and rights of Eritrea under a ten-years trial trusteeship.
Eritrea had developed a parliamentary system of political parties very likely to prove incompatible with the regime of feudal despotism obtaining in Ethiopia, and which invested Haile Selassie with absolute powers. Moreover, Eritrea’s autonomy was stirring separatist feeling among the non-Amhara populations of Ethiopia proper who had tired of Amhara hierarchical chauvinism. Haile Selassie therefore used his armed forces, which the British had allowed him to import into Eritrea before their withdrawal, to suppress the promising experiment of Eritrean parliamentary democracy. Then he banned the use of Arabic and Tigrinian — recognized by the UN as Eritrea’s official tongues — in the schools and bureaus of state. Large numbers of Christian Amharas were settled in the strategic commercial ports of Eritrea as a long-term strategy to reduce Eritreans to a numerical minority in their own land.
_POPULAR EXPLOSION; ERITREAN CHRISTIANS_. As the case of Eritrea faded from international mind, Ethiopian spokesmen and administrators ceased to pay even lip service to the fiction of “federation” and spelled out more and more clearly the fact that an outright and formal, not merely an actual, annexation was to be the fate of Eritrea. In l955, the Emperor’s representative Betwated Andergatchew Masai had answered Eritrean discontent at their dwindling voice in their own affairs by stating “there are no internal affairs as far as the office of his Imperial Majesty’s Representative is concerned, and there will be none in the future. The affairs of Eritrea concern Ethiopia as a whole and the Emperor”. As is common, a symbolic act of oppression touched off a popular explosion that was the inevitable result of a long chain of injustices. In 1959 the Ethiopian Government took down the flag and national emblems of Eritrea in violation of article 21 of the Eritrean constitution. Those political groupings which had lukewarmly supported federation and were still permitted to function at once showered the Emperor and the United Nations with cables of protest. Haile Selassie responded with sweeping arrests of all liberal elements. Four hundred of them were sentenced to prison without trial. Ethiopian troops battled crowds rioting for Eritrea’s legal rights in the streets of Asmara, mowing down more than eighty demonstrators. Advocate Muhammad Timar Qadi who was delegated to hand over the complaint of the Eritreans to the UN was jailed for ten years by a kangaroo Ethiopian court set up in Eritrea. Waldeab Waldermariam, president of the Eritrean Labor Union Federation and Idris Muhammad Adam, former president of the Eritrean Executive Assembly, were two Eritrean personalities prominent as political independents under the “federation”: now they fled to exile in the United Arab Republic (Egypt). Waldeab Waldermariam’s defection was doubly significant since he was both a Christian and a Trade Union leader. It more or less represented the disenchantment of those progressive-minded Christian Eritreans who had worked for affiliation to Ethiopia but who then found parliamentary democracy and social reform both impossible, under the dead hand of Selassie’s despotism. The Ethiopian policy of “Amharization” — the official suppression of the Tigrinian language and culture and the imposition of alien Amharic — had created a growing consciousness among Eritrean Christians that their interests were allied to those of the Muslims. This had fostered the emergence of a Christian Eritrean resistance to Selassie and the Ethiopians that would shortly attach to the armed insurgency that Muslim Eritrean elements now wanted to unleash. Waldermariam was to broadcast from Cairo against the Selassie regime for some years. Some articles assailing the expansion of an Israeli commercial and military presence in Ethiopia were to be published in Cairo’s Arabic press and in its English-language political journal _The Scribe_ in later 1961 as the showdown between Eritrea and Ethiopia loomed.
_THE MUSLIMS; THE REVOLT_. Idris Muhammad Adam on the other hand was to lead the new militancy of Eritreans. After the 1959 troubles, it became plain to all Eritreans that their country was headed for outright annexation to Hailie Selassie’s stagnant feudal empire, and that the only alternative to their extinction as a nation was to launch an uprising for national liberation. On September 1 1961, the formation of the Eritrean Liberation Front was announced, and a revolution for Eritrean independence proclaimed. Adam was elected as President and external spokesman of the Front. Fighting broke out immediately. The polarization of forces above Eritrean soil was now complete. Eritrea had become an obvious Ethiopian colony. On one side stood the forces of alien Ethiopian occupation, on the other the native inhabitants among whom Haile Selassie now lacked any foothold of support, even among the Christian minority, among which some originally had tepidly opted to give federation with his state a try. On 14 November 1962 the puppet Eritrean parliament declared the final incorporation of Eritrea into Ethiopia. Eritrea’s war of independence was now underway in earnest.
Ethiopia succeeded remarkably in isolating the Eritrean Liberation Front diplomatically in Africa through the pre-eminent role it was playing in the Addis Ababa-based Organization of African Unity. Indifference in the West and the “informational blockade” Haile Selassie imposed around the fighting long largely prevented news of the sacrifices and achievements of the Eritreans trickling out to the outside world. In the last days of November 1968, for instance, the Ethiopian air force launched bombing attacks on an extensive range of Eritrean villages and townships along a line stating at Sana’fe in the Akl Guzail province and ending at Decemhare near the capital Asmara. Civilian loss of life and the destruction of property was extensive but the outside world heard nothing of the attacks.
One symptom of the human suffering in Eritrea resultant from indiscriminate Ethiopian reprisals against the people was the influx of refugees from Eritrea into neighboring Sudan. Despite the usual skilled public relations campaign by Addis Ababa to minimize the conflict, the conscience of the world became aware, for the first time, that the “Eritrean problem” still existed and that human beings were suffering because of it. The report of Mr S. Jamison, UN High Commissioner for Refugees based on his visit to Sudan’s Kassala province, established once and for all that the Eritrean tragedy could no longer be conveniently pigeon-holed away to gather dust with other records of past UN failure, that it was producing pathetic, destitute refugees. He found one group of some 19,000 all situated on a huge plateau of baked sand, surrounded by the Taka mountains. “They are spread over an area of 9 square miles: the only thing they have in abundance is sand, dust and despair.” Obviously, reported Jamison, the refugees were civilians. “They are victims of events in Eritrea but are not rebels. I have the statistics given by the Sudanese Government which now claims that there are 23,500 in six centers, of which I saw the largest and smallest.” He queried those there if they were not coming as they normally do in a nomadic way. “They looked at me as if to say this fellow is mad and the whole area is closed every year entirely.” The Sudanese Government was eager to move the refugees. He concluded that the 19,000 were “the traditional group, the victims of circumstances, the old, the women, the children: some young men are also not missing, and I am quite confident that if something is not done there will be a disaster. I’ve seen refugees in many circumstances and I believe this is a group of refugees.”
The brutality that was producing those destitute exiles, though, failed to improve the fortunes of the Ethiopian army on the battle field. Although the Ethiopian Army had been re-equipped by the US and its forces were now staffed with some Israel’s officers, it would never become a match for the 8,000-strong Eritrean Liberation Army that had developed — partly due to Syrian aid and training — into a compact, highly mobile guerrilla force that from its desert and mountain strongholds repeatedly trounced the cumbersome Ethiopian forces. Eritrea’s nationalist insurgents were fighting for a cause in which they believed, while the motley levees sent in against them by Addis Ababa lacked the cohesion of a unifying nationalist ideology and showed little heart in the fighting. By 1970, transport and traveling had become unsafe, save with a heavy Ethiopian army escort outside the major cities of Eritrea. Smaller towns were often taken over for considerable periods by Eritrean Liberation Forces, as was the case with the city of Keren in November 1968 in which the rebels publicly executed — in broad daylight — Waldai and Abdul Kader, two agents of the occupation forces. At the time when Jamison was visiting the refugee camps in the Sudan, the home province of the refugees, Akle Guzai, was witnessing a run of defeats inflicted by the Front on the Ethiopian forces. Neutral observers, like American journalist Jack Kramer, visited places where the Eritrean Liberation Army seemed in control.
Without considerable support from some important world powers, Haile Selassie would probably have found it impossible to carry on the fighting in Eritrea. Despite such economic interest or political calculation of some foreign governments, world pressures were sure to grow, especially from the Arab and Islamic World, for the Eritreans themselves to determine their own future free of external compulsion.
_Arab involvement_
With the intensification of the Eritrean Liberation Front’s war of resistance against the Ethiopian occupation forces, and a corresponding increase in the violence of Ethiopian reprisals against the Eritrean civilian population, the Arab and Islamic states increasingly got drawn towards the conflict. This was only natural in view of the religious, cultural and linguistic bonds that bound them to the Eritrean people. These bonds implicitly were recognized by Great Britain herself when in November 1947 she qualified her first suggestion that Eritrea be made an Ethiopian trusteeship for a ten years trial period with the additional proposal, mere gesture though it was, that an advisory council be formed of representatives of Italy “and one Islamic State” for long-term monitoring of any Ethiopian trusteeship or federation. Ethiopia’s claim that Eritrea was just another one of its provinces and hence a purely internal affair had no legal basis at all since the country was forced into union with the Ethiopian crown only with guarantees for the preservation of Eritrean administrative autonomy, the Arabic and Tigrinian tongues and the maintenance of a political system of multi-party democracy. When Haile Selassie trampled down the international commitments of his government, the problem once more devolved on the international community and the United Nations.
However, all the states concerned chose to turn their backs except the Muslim countries. The Muslim states would have liked nothing more than a harmonious Ethiopian-Eritrean federation and in fact had voted for it in the United Nations, but as public opinion in the Arab and Muslim world began to realize that Haile Selassie’s aim was to crush Eritrea into subjection moderate concern by Muslim governments gradually sharpened. The spread of the Eritrean Liberation Front and the widespread carnage and loss of life Ethiopia’s repressive measures caused made the involvement of the Arab states and Muslim countries like Somalia only a matter of time.
But General Ibrahim Abbud, dictator of the Sudan — Ethiopia’s most powerful Muslim neighbor — was careful to cultivate friendly ties with Addis Ababa in order to help him contain the discontent amongst his own restive minority of pagan South Sudanese. This self-interest of the Sudan state temporarily prevented the flow of aid to the major areas of Eritrean guerrilla activity. In late 1964, however, Abbud was felled by the disgruntled working and professional classes of Khartoum and a succession of weak Sudanese civilian administrations followed amid a tide of popular Sudanese enthusiasm for Muslim and African liberation movements. The Arab states were increasingly considering if they should now send guns to Eritrea. From 26 December 1964 to 2 January 1965 the World Islamic Conference representing 33 Muslim states was held in Mogadishu, capital of the Somali republic, a hot bed of activity for Eritrean exiles and by an information office set up by the Liberation Front. It was the Syrian Government, represented by a high-level delegation headed by the Minister of Awqaf, that chose to set the Conference’s tone of militant solidarity with the oppressed Muslim people of Eritrea. Among Conference Resolutions –
“(a) To consider the decree of the Ethiopian Government to occupy Eritrea militarily and annex it to its territory, issued on 14 November 1962, as an act violating the rights of man and violating the 1950 resolution of the United Nations concerning formation of a federal union between Ethiopia and Eritrea.
“(b) The Conference strongly condemns the barbaric acts that Ethiopia is committing against the people of Eritrea fighting for its legitimate right of freedom and independence. The Conference appeals to world conscience, the UN Organization and international humanitarian institutions to intervene at once to halt these hideous acts of butchery that deface the countenance of humanity in this age of the United Nations and the rights of man.
“(c) The Conference appeals to the Islamic States and all peace-loving nations, and especially the independent countries of Africa to aid the Eritrean people in its legitimate struggle, and to raise Eritrea’s cause before the United Nations, the Organization of African Unity or other forums until the withdrawal of the Ethiopian Forces and the emergence of an independent Eritrean republic is achieved.”
Despite the ritual appeals to the good offices of the Organization of African Unity, included at the insistence of some African Arab states anxious to avoid an armed confrontation which would lead to the diplomatic weight of Ethiopia being thrown to the side of Israel in African councils, the conference resolutions were an international gain for the Eritrean struggle for independence. The resolutions were repeated with barely changed language at subsequent Islamic conferences and provided the ideological framework for the massive — and public — intervention of Syria to the side of the rebels, which began from this time. This Syrian aid, according to an Arabic study by Mahmud Shakir was cultural, émigré Eritreans being accepted into Damascus University; moral, in the form of Syrian shelter for some Eritreans; and material assistance in the form of supplying weapons and money to the Eritrean Liberation Front. A large number of Eritreans were admitted for training into the Syrian army as an Arab response to the provocation of 300 Israeli “military advisors” present in Eritrea. The Conference also demanded an inquiry into the persecution of Muslims in Ethiopia proper.
Before the Mogadishu meeting Israel and the Americans were already deeply involved in the bitter conflict between the Muslim-led secessionist nationalism and Ethiopia’s imperial pretensions, in the area. Now the stakes had been raised by a dangerous, but inevitable, internationalization that for the first time involved the Arab and Islamic States militarily as well as morally as a direct factor in the bloody struggle. And as the Ethiopian Government was driven by successive military defeats in Eritrea into ever closer dependence on the great powers supporting her occupation there, it became the strategy of the Eritrean National Liberation Front to widen his internationalization of the spreading conflict. In particular the Front was eager to involve, in a concrete material way, those Islamic states that had regularly expressed international positions of solidarity with oppressed Muslim peoples. Hence the Front’s attacks on Ethiopian airlines throughout Europe which aimed to strike a blow at Ethiopia’s international communications and thereby hasten her slide towards economic bankruptcy. And hence, also, the 1969 bombing attack by three Eritrean youths on an Ethiopian airways aeroplane at Karachi: it sprung on the Pakistani authorities an embarrassing conflict between Pakistan’s announced stands of solidarity with suffering Muslims everywhere and the pragmatic Pakistan state’s equal commitment under “international law” to the sovereignty and property of existent states, which it needed for itself also. The Yahya Khan government had no choice but to impose a press blackout for the while on ELF spokesmen passing through Pakistan at the time. This, though, was temporary: the Eritrean spokesmen were interviewed by such East Pakistani publications as the ambiguous “left-wing” _Holiday_.
Perhaps the most dangerous aspect of movements of Muslim unrest in Uganda, Eritrea, Ethiopia, Chad and Senegal from the 1950s was that they all, in one way or another, indeed were striving to involve the Arab and larger Muslim Worlds in Black Africa’s internal affairs. From the point of view of the most radical sub-Saharan Muslims orientated to insurgency, this strategy was a logical device to counter the Western commitment to client African governments they charged were hostile to Muslim culture and interests. However, most Arab governments were far from eager to move even against African governments that became allies of Israel. Nasser’s Egypt was wary about getting involved with movements intent to hasten the collapse of Haile Selassie’s feudal empire. True, one Zionist publicist, David Kessler, after a visit to Ethiopia, reported that “the so-called Eritrean Liberation Movement, which is causing a great deal of embarrassment to the Ethiopian Government, is simply an indication of the Arab ambition to control the only remaining stretch of Red Sea Coast which is not in their hands” [[_The Australian Jewish News_ June 5, 1970 p. 13]]. Such politics-targeted views ignored, or were attempts to obscure, the reality of increasingly profitable trans-African trade that, more than pan-Islamic sympathies or expensive ambitions to expand, guided most Arab states in their dealings with sub-Saharan African governments in the 1960s and 1970s. It did remain true, however, that popular feeling in the Arab countries at some point might push their governments to militarily involve themselves in fighting in some African states if ill-treatment of Muslims there became glaring. Some populations of the Eastern Sudan, for example, are linguistically and ethnically closely related to some lowlander Eritreans, and the influx of Muslim refugees from Eritrea with their tales of Ethiopian Christian atrocities more than once pushed the Sudan and Ethiopia to the brink of armed confrontation. It was to prevent this that the government of Nasser’s UAR (United Arab Republic — Egypt) arranged for Abu Bakr ‘Awadullah, Sudan’s deputy premier, to attend the talks in Cairo between President Nasser and Haile Selassie in June 1970. According to UAR Foreign Minister Mahmud Riyad, “the object of the talks was to strengthen Ethiopian-Sudanese relations” [[_The Egyptian Gazette_ June 7, 1970 p. 1]].
While America had bases in Eritrea/Ethiopia, the counter-insurgency needs of Ethiopia were rather serviced by the Jewish state of Israel, America’s close ally. Ethiopia’s ruling Amhara minority — like the Afrikaners ruling South Africa — had a strong sense of identity with Israel which derived not just from the mythological descent from the Queen of Sheba that the Amharas claim, but also from their feeling that, like Israel, they were surrounded and besieged by Muslim states and populations. With her almost two decades’ management of apartheid-like “Military Rule” over her 300,000 Arab minority, Israel had skills to offer an Ethiopia that was finding it harder and harder to control refractory populations in Eritrea. After the Eritrean Liberation Front launched its national uprising for independence in 1961, Israeli “advisors” and mercenaries became an increasingly important prop for the dispirited Ethiopian army. Israel established her military presence with remarkable speed. A center for training in counter-insurgency warfare at Decemhare, staffed by Israeli regular army instructors, had by 1969 graduated 5,000 Ethiopian commandos to be used against the uprisings of Muslim tribesmen in Eritrea and in the Somali areas in the Ogaden. Israeli experts assembled for the Ethiopian army some guided incendiary missiles with a range of 70 kilometers that could burn to cinders extensive areas, and were thus highly suitable for wiping out dispersing guerillas and for reprisals against refractory civilian populations. The Israelis also had had a base at the airport of the town of Akordat. It was both symbolic and ironical that the one-time Asmara headquarters of Eritrea’s former autonomous state government, abolished since 1962 by Haile Selassie, had become the residence of Israel’s economic and military missions in Eritrea. The change symbolized Eritrea’s fall from a nominal semi-independence to subordination to an Israeli economic neo-colonialism that the Ethiopian Government had encouraged to move in as it politically subjected the indigenous Eritreans in their own land. Thousands of acres of the best farmland of Eritrea were turned over to Israelis for the establishment of agricultural colonies and estates to produce cash crops, in the usual pattern of a colonial economy. The Ethiopian government gave an Israeli company the monopoly of buying Eritrea’s cattle. And since Israel — for all her hyped miracles in reclaiming the desert — was a food deficit country, a multitude of Israeli companies in Eritrea came to supply the needs of the Zionist state; one Israeli company “Ankod” alone was killing 400 head of cattle daily, the canned meat from which was exported to Tel Aviv. In return for cheap primary products exported, poverty-stricken Ethiopia was importing expensive Israeli manufactures. But the induction of Eritrea as a periphery into that economy was in part motivated by political reasons.
In response, the Eritrean independence fighters saw Israel as a racist Western settler state that was the common enemy of both the Arab and the Eritrean peoples. There was thus a sense of shared struggle with the Palestinian guerillas led by al-Fatah. As Eritrean Liberation Front leader Uthman Idris said in Karachi (July 9, 1969), “the Front, among other organizations, was receiving active support from al-Fatah as both the organizations had an identical goal.” [The above section is an adaption of an article, which duly became part of the Islamist discourse being constructed in East Bengal, that I published in the Dhaka _Pakistan Observer_ of October 16, 1969 under the unwise title “Arab Eritrea Fights for Freedom.” That was to swallow the formalistic Arab identity that those multi-lingual Muslim insurgents were constructing in part as an instrument that would help them get arms, training and scholarships from quasi-secular Arab nationalist states such as Ba‘thist Syria. True, most of the Muslim rebels had indeed learned to read Arabic in the mosques of their adolescence].
_FEUDAL ETHIOPIA BEFORE THE 1974 MILITARY REVOLUTION_
The outbreak of fighting between the subjected Eritreans and the Ethiopians was inevitable given the much greater acculturation to Western parliamentarist and socialist ideas and political activism that the Eritreans underwent under the Italians and British. Islam and Arabic also had a centrality in Eritrean life and identifications that they could not have in an Ethiopia whose populations, although mixed, the ruling Amhara minority regimented and made passive. Frank Brooks, a student at Melbourne University, Australia, returned from Ethiopia after studying there during 1967. An article by him characterized the poverty-stricken, feudal and regimented society of Ethiopia based on the impressions he had gained during residence and extensive travel in that country. Brooks found Ethiopia in 1967 the second poorest country in Africa with a per capita income approximating $40 per annum; it had the second highest illiteracy rate on the continent — approximately 93%. The concern of the Emperor about the enormous economic burden of national illiteracy was checked by the wariness of his Amhara elite of any expansion of education that might loosen their political grip over Ethiopians in general. Brooks heard a highly educated Imperial advisor cautioning about programs aimed at seriously attacking the literacy problem, on the grounds that “the people may read the [politically] wrong type of books”. Removal of illiteracy was a pre-requirement for economic expansion, but could at best be very gradual because “the concept of mass literacy involves an entire social revolution and inevitably a fundamental change in the position and power of the present hierarchy”.
Education in the application of modern techniques to traditional agriculture was needed for general economic expansion within the country. “The crisis is underlined in considering that the rate of increase of agricultural production during [the years leading up to 1967] has been only 1.5% per annum, which is lower than the rate of population increase (2% per annum). Extension of education and health services will hopefully bring about an improvement in the expectation of life, which at present is still only 35 years. This will further burden the already chronically overloaded education system”. A National Literacy Campaign established under the patronage of His Imperial Majesty illustrated the inability of the Government to roll back illiteracy. “A considerable proportion of the 500,000 students who completed literacy courses during the five year period until 1964 have not remained fully literate due to the general lack of an established educational infrastructure necessary to incorporate the newly literate and maintain his literacy. Each year 500,000 children struggle for the opportunity to gain one of 140,000 places available in the first grade of primary school, and at the age of 14 1.8% of the total age group attend school. An optimistic projection of school enrolment up to 1969-1970 expects only 8.4% of all children of school age to be attending by then. The number of illiterates in Ethiopia increases each year by 250,000 as only one student in five stays at school long enough to become permanently literate.”
Brooks found that at Haile Selassie I University in Addis Ababa the more radical students tended to be careful about commenting on internal political affairs. However, their opinions on international issues [reflected] a profound reaction against the veritable neo-colonialism of the mind practised by the Government and the foreign information services such as that of the USA. “The Emperor does have the blessing of the United States Government which considers Ethiopia to be one of the two stable countries in Africa (the other, of course, is South Africa), and the northern provincial capital Asmara” [the capital of Eritrea] “supports a U.S. military communications base with several thousand personnel” [[Frank Brooks, “Ethiopia: an Abyss” _National U_ (Melbourne) July 8, 1968]].
Ethiopia under Haile Selassie was not a “political society” in the sense of involving the population in general or the other nationalities much in the elite’s goals for the total society. But the monarchical-feudalist system was highly political in that it did mobilize much of the ascendant Amhara nationality as the instrument to order and regiment the general population in a system of apex-to-base authoritarian rule. The system’s apex elite did not grant much independent innovation or thinking to educated Amharas either, in particular if they were just commoners, but they were delegated status and interests that made them active partners in maintaining the subjugation of Muslims and non-Amharas.
A cult of obedience (_aheirar_) was at the heart of Amharic social and political culture, and long delayed any bourgeois modernizing coup by disgruntled commoner Amhara elements within the armed forces. From earliest childhood, the socialization of Amhara children was designed to systematically cultivate obedience as their central trait. Amhara children were early taught to be inconspicuous and respectful and to respond readily to any parental commands. During meal-times, Amhara children are expected to stand quietly, facing the wall, while their elders are eating: they are only fed afterwards, and with inferior food. Towards and throughout their adolescence, Amhara children internalized hierarchical authority and developed it on their own account. Even in children’s playgrounds there is a pronounced tendency to define someone — usually the eldest — as an authority figure and to submit to his ideas and orders. Amhara students in government boarding schools, although separated from their families, further carried forward this traditional hierarchical orientation. Amhara culture under Selassie and feudalism, and then later under the Dergue military dictatorship of the Amhara commoners, was wholly orientated to welding the Amhara elite into a closely-knit ruling group that would remain undivided by primary conflicts, would render fanatical and unquestioning obedience to its rulers, and which tenaciously clung to total race-power at the expense of the exploited and subject non-Amhara majority of the population [[For the functions of _aheirar_ in political d social hierarchy in Ethiopia, see Samuel P. Huntington, _Political Control in Changing Societies_ (Yale: 1968) p. ]].
The Ethiopian polity in the 1960s, 1970s and 1980s did order life according to highly political values in that the wielding of authority from above was pervasive in social relationships. The supremacist ethos in most Amhara strata was able to motivate Ethiopia’s feudal system and its militarist-commoner successor to keep fighting against the Eritrean insurgency despite the punishing toll that that took on the country’s fragile economy and budgets. The rejection of the hierarchical Ethiopian state by the secessionist Eritreans had to be crushed because, if it came to pass, the other non-Amhara nationalities in Ethiopia proper — although starved by the state of education and thus with limited awareness — would themselves rise up against the Amhara strata and overthrow the whole system, which was to happen in the 1980s.
_THE SPLITTING OF THE ERITREAN INDEPENDENCE MOVEMENT AND THE POST-INDEPENDENCE REGIME _
From the mid-’60s, Israeli observers were conceding that the Eritrean Liberation Front, despite its Arabophone and predominantly Muslim beginnings, was successfully recruiting Christians from the highlands. At the same point, tensions developed within the ELF amid calls for reforms from the increasing numbers of educated guerilla fighters recruited in the Christian highlands and in Muslim lowland towns. In 1977 the reformists separated as the Eritrean People’s Liberation Front (EPLF). Ethiopian dictator Mengistu Waldemariam had followed his 1974 military coup with a campaign of terror in Asmara, in which Ethiopian troops strangled much of the intelligentsia with piano wires. Throughout the 1980s, the EPLF consolidated its base areas, pushed back Ethiopian forces, and became a regular army that in 1990 captured Musawwa’ port. Independence on 24 May 1993 brought Eritreans into an EPLF polity led by its Secretary-General President Issaias Afewerki: this state skillfully pursued changes to society, for instance to the roles of women whom it offered a ratio of appointments in the civil service. Travelling state-run circuses offered performances by female acrobats designed to impress upon illiterate Muslim women that the new state was now making possible for them a wider range of roles than they could have had under the constrictions of a traditionalism that had validated itself with Islam. (Sa‘udi Arabia noted the successes of the post-independence regime in changing conservative Muslim practices). Positive social reforms, though, were vitiated in the eyes of many Eritrean Muslims by perceived autocratic Stalinist-like tendencies in Afewerki, and his incapacity to relate himself constructively to literary Arabic, Muslim mores and to the Arab states with which devastated Eritrea badly needed to have wide relations. In accordance with the U.S.-dominated era, Afewerki presided over significant liberalization of trade. But the symposiums of 1994 and 1995 on the country’s draft constitution had invited no individuals or parties critical of the regime, and all Eritreans since 1993 have essentially had to put up with a one-party state that denies them adequate channels to express their needs, wishes and grievances.
Although Muslims and Christians have been given almost equal ratios in ministerial appointments since independence, literary Arabic was not given the scope that most Muslims desired for it in education and the bureaus of state and in public life, since the EPLF regime imposed Tigrinian as the governmental literary language for lowlander Muslims as well as the Christian highlanders whose native speech it was. During the period of its leadership of the independence struggle, the EPLF had alternated Arabic and Tigrinian sentences in its training manuals and classes, but after 1990 dropped that fusion that helped it court Muslims for induction into its war-effort. Educated Muslims were bemused by a new state language in another alphabet that in its break-neck development had to incorporate floods of English words to cover modern concepts that Arabic had conveyed from its own resources for decades. Afewerki had early taught himself good literary Arabic, and things could have been very different if he had had more vision and more multi-cultural tolerance of Eritrea’s inherent diversity. It was disconcerting for many Eritrean Muslims that Afewerki reopened political, economic and probably military relations with the Israel state that had helped Ethiopia kill so many in previous years. He was demanding that his Muslim ministers develop relations with the states in the Arab League, but at the same time was pursuing an unpopular connection with the Zionist state that the Arab states were bound to regard as a sign of suspicion or hostility to them. The regime’s aid to President George Bush Jr’s 2003 invasion of ‘Iraq was the final sundering for many Muslim Eritreans.
Muslim Eritreans wondered if some of the novel roles the new system offered their women might not really be a return of hierarchical sectarian-cum-ethnic exploitation. The regime conscripted female as well as male Muslims into the armed forces for recurring clashes with Ethiopia that some Muslims assessed he caused with his own gung-ho stubbornness or as a political diversion. Such female Muslim conscripts could come home pregnant by Tigrinian officers to become unmarried mothers. Muslim Eritrean refugees in Australia in 2000 regarded the Afewerki regime as only going through the motions of repatriating refugees in the Sudan and elsewhere because most of those had been Muslims Ethiopia hit in the lowlands, and keeping them outside created a parity between the numbers of Muslims and Christians in Eritrea. It is clear from conversations that Issaias Afewerki’s government is unpopular among those Eritreans whose literary language of preference is the Arabic of Islam and the mosques. The discontent burst out into insurrection and warfare by the Eritrean Islamic Jihad Front, in part mounted from the refugee camps in the Sudan — in turn triggering border clashes that brought Eritrea and the Sudan close to the point of war in 1993. In March 1999, the Alliance of Eritrean National Forces, headed by former ELF chairman ‘Abdallah Idris, was launched in Khartum. However, most educated Muslim Eritreans have a sense of community with their Christian compatriots that does not favor fighting them: they are rather waiting for their “mad” (“makhbul”) President to die which they hope will set things right again between the groups who together make up the Eritrean people that was constructed by shared place and shared suffering after World War II.
Feb 09, 2010 @ 06:18:27
propaganda yahudi yang dahsyat……apa maksud coca cola??dunia dah dikawal oleh israel(one yahudi)pulak malaysia ikot one malaysia.pe jadah la
Mac 09, 2010 @ 18:33:47
aku tak tahu nak percaya ke tak sebab ada yg boleh meyongsangkan kita dengan maklumat yang tak benar tapi ada juga yang benar dan diselindung dengan kekhiantan
,
Mac 10, 2010 @ 12:29:27
jika anda kata demikian, maka anda tidak yakin tentang kedatangan Dajjal dan juga Imam Mahdi. Sedangkan petanda itu telah ada, cuma mereka mengaburi mata kita agar kita tidak yakin bahawa syaitan dan iblis itu wujud di sekeliling kita. Apa yang mereka harap kewujudan kepercayaan manusia terhadap alam semata2, tadak ada Tuhan ……tidak ada malaikat, tidak ada jin, tidak ada alam ghaib, tidak ada ujian keimanan, tidak ada syaitan dan iblis, yang ada cuma kita dan mereka harap manusia berfikiran jauh dari ajaran agama…….lalai dan tidak mengira tentang halal dan haram. Kerana itulah janji iblis laknatullah itu kepada Allah……..kita fikir kita lebih bijak dari iblis akan hakikatnya ramai yang terjerumus di dalam kancah kemaksiatan sekarang ini…..
Mac 10, 2010 @ 12:38:18
sEJAK DULU LAGI RANCANGAN IBLIS INI DIDUKUNG OLEH MANUSIA YANG TERPEDAYA DENGAN JANJI2 MANIS IBLIS ITU KONONNYA DAPAT BERI KEHIDUPAN ABADI SETELAH KESEMUA PERINGKAT RANCANGAN MEREKA BERJAYA, SEBAB ITULAH PENDUKUNG2 IBLIS(iLLUMINATI) ITU BERUSAHA BERMATI-MATIAN UNTUK MENJADIKAN DUNIA INI TUNDUK KEPADA ARAHAN IBLIS ITU, kaburi manusia dengan kemewahan hidup, pangkat dan harta. Supaya manusia memperjuangkan nafsu sepanjang hidupnya dan lupa janjinya kepada Tuhannya. Sedangkan 2 alam lagi sedang menunggu kita iaitu alah barzakh dan alam akhirat. kubur menyebut nama kita 7 kali setiap hari….tapi manusia hari ini susah betul nak fikirkan hal sedemikian, ini menunjukkan pemikiran kita sedikit sebanyak telahpun dijajah oleh iblis kerana lalai di dalam dunia yang fana ini…..itulah ceritanya.
Mac 11, 2010 @ 03:23:41
informative.. thanx
Mac 27, 2010 @ 01:04:57
KMU SEDAR TAK,KAMU SEKARANG NI SEBOKKKKK JA MAU KUMIN2 ISLAM LA KRISTIAN LA,ADOII…………KALAU MAU KOMEN2 2,BERADAP LA BRO…JANGAN CKIT2 ISLAM CKIT2 KRISTIAN,YANG BUDdha hindu pagan semua tu diam2 ja…x malu ka??ni la manusia orang ckap dua kena komen 10..saya kadang2 cm 2 ga,tapi xla smpai menghakimi sesama manusia..cukup setekat ia atau x pun da elok…….
Mac 27, 2010 @ 01:17:36
SAlam. Wahai bro Kimsonlee, jika tidak perlu menghakimi sesama manusia, maka sila lapor pada kerajaan agar buang mahkamah2 di Malaysia ni, jangan menghakimi manusia lain, kerana kita semua sekarang guna undang2 BRITISH / ILLUMINATI utk menghakimi orang lain, bukannya undang2 atau HUKUM TUHAN
Dan saudara nampak atau tidak, saudara sendiri sekarang MENGHAKIMI orang lain dengan mengatakan orang lain TIDAK BERADAB. Tetapi lihat cara saudara komen, adakah itu namanya BERADAB??
Semoga kamu mendapat hidayah agar kamu dapat bahagia hidup di dunia dan di akhirat , amiin
Mac 27, 2010 @ 02:45:32
tq saudara..saya katakan “x beradap” bukan maksudnya saya tujukan kepada sahabat2 kita yang baik tutur bahasanya,tapi ada segelintir…cnthnya ada ayat yg d gunakan seperti ini “saya akan bunuh sesiapa yang menghina islam”…adakah anda setuju saudara?saya juga bukan menghakimi sesiapa saudara,cuma menekankan bahawa itu bukan bahasa dari tuhan..anda x faham maksud saya saudara,,jangan menghakimi sesama manusia bukan bererti ada mahkama ke x ada..tapi ayat yang saya gunakan itu adalah secara rohani yang bersandarkan kepada tuhan..
Mac 27, 2010 @ 06:03:11
Kimsonlee : Jika begitu maksud saudara maka tidak mengapa lah. Sebenarnya kita masih boleh berbincang dengan secara baik kan? Lagi pun itu lah tujuan diutuskan para nabi dahulu, bukan untuk mengHAKIMI, tetapi untuk MENYAMPAIkan , tak begitu?
Yang berhak MENGHAKIMI dan MENENTUKAN seseorang manusia itu berTAQWA atau tidak hanyalah Allah S.w.t , Tuhan Yang Maha Berkuasa yang mencipta sekelian makhluk . Terima kasih dan saya hormati cara saudara kalau begitu
Apr 01, 2010 @ 14:27:53
tq ga…pisssssssss
Apr 12, 2010 @ 22:28:03
wooiiii aku tak fahamlah!!!!!!!
Apr 14, 2010 @ 14:03:25
ngeri . . . . . . . . . . coy . . . . . . . . . . . merinding . . . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . .
Apr 14, 2010 @ 16:26:04
pa tu? lagu dangdut ke?
Apr 14, 2010 @ 22:01:52
salam….
hari susetyo:ngeri . . . . . . . . . . coy . . . . . . . . . . . merinding . . . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . . . . . ding . . . . .
>>>>>tak perlu anda takutkan, apa yang kita patut takut ialah azab kubur dan azab di akhirat nanti.
Apr 15, 2010 @ 09:01:47
benar…
Apr 26, 2010 @ 00:04:11
Asalamualaikum Wr.Wb
menurut saya kita sebagai umat mukmin harus menguatkan iman karena ancaman dazzal adalah nyata jadi lebih baik kita menguatkan iman dan menjahui diri dari perkara- Riba dari Bank Bank yang Haram hukumnya.
kuatkan iman sodara soadara seiman
waskum Wr.Wb
Mei 02, 2010 @ 21:01:18
Assalamualaikum..Sudara penulis,teruskan usaha menyampaiklan info2 terkini..sebab kita ne generasi yang terdedah dengan maklumat..respon tu,besa la..mcm2 la kan..anggap je itu proses yg akan membantu memantapkan penulisan anda..
Mei 02, 2010 @ 23:32:27
Koring : Wa’alaikumussalaam w.b.t… Terima kasih banyak2 atas semangat yang saudara berikan. Alhamdulillah, insyaAllah jika saya tidak sibuk sangat nanti akan mengarang lagi isu2 terkini berkenaan topik ini. Buat masa sekarang agak pening sedikit
Harap tolong doakan agar masa saya dapat dibahagikan dengan sebaiknya ya.
Syukron belaka, jazaakumullahu khoirol jazaa’
Mei 03, 2010 @ 06:20:15
Assalamualaikum, Saudara ku Ahmad Nizam..Saya bru slesai mengikuti diskusi anda dan rakan2 dgn Cosmo boy Inc..Saya kagum dgn Istiqamah saudara dan rakan2 yg lain menjawab soalan2,telahan2,serangan2 yg diajukan mereka..Seboleh2nya mereka mahu kita redha dgn anutan mereka tetapi mereka tidak mahu menerima kerasulan Junjungan kita..jwbnya smpai kt pdg Mahsyar pun diorang akan argue..Xpe..Al-Quran itu diturunkan kpd umat Muhammad s.w.a antaranya utk menjadi saksi kpd ALLAH apabila ALLAH menyoal umat2 terdahulu di padang Mahsyar nti..Apabila ALLAH bertanya tntang seruan nabi2 mereka,mereka akan menafikan lalu ALLAH mengemukakan saksi..Nabi Muhammad s.a.w akan menjadi pemberi keterangan yg mengatakan ALLAH ada menceritakan tntang umat terdahulu itu..Apabila ALLAH minta bukti,Nabi Muhammad menjadikan umat2nya sbgai saksi..Apabila ALLAH minta bukti dari umat2 Rasulullah,umat2 Rasulullah menjawab,semuanya sudah diceritakan perihal umat2 terdahulu itu di dalam Al-Quran..Jd terpatahlah hujah2 umat terdahulu itu krn mereka merasakan setelah mereka mati,perihal mereka itu tidak diketahui oleh umat2 selepas mereka..Walhal perihal mereka itu telah ALLAH ceritakan di dlm Al-Quran..Jd bila diatas dunia ini,mereka2 itu mengejek-ngejek Nabi Kita,Kitab kita,jgnlah kita dukacita..dunia ini bkn abadi..Kemenangan yg kita nk kejar nti adalah akhirat..Dunia ne umpama perhiasan utk mereka,krn di akhirat nti ALLAH tlh sediakan tempat2 yg selayaknya bg mereka yg berpaling dari ayat2 ALLAH..
Mei 20, 2010 @ 21:42:48
wah sgt mengerikan, , , ,
Mei 20, 2010 @ 21:50:49
wahai saudara ku kta jangan takut kpda dajjal, , ,sesugguhya dajjal adalh pembawa fitnh terbesar akhir zaman, , ,
kita hanya perlu takut pada allah sj tuhan pencipta jagat raya beserta isinya, , ,
Mei 20, 2010 @ 23:25:37
Salaam. Betul tu boh, JANGAN takut pada Dajjal, tetapi perlu mengenali mereka dan tahu projek2 mereka
Bak Saidina Ali pernah pesan bahawa sebaiknya kita kenal kebaikan dan kenal juga kejahatan
Kenali musuh untuk mengetahui kelemahan2 mereka dan cara MENGATASI tipu daya dan ancaman mereka. Dan tawakkal kepada ALlah S.w.t Yang Maha Berkuasa
Mei 21, 2010 @ 01:36:15
Salam..Sy sgt bimbang dgn keadaan umat Islam di Iraq..Dikatakan umat Islam beraliran Sunni sedang teruk dikerjakan disana..Bagaimana dgn pandangan saudara penulis akan hal ini?Semoga ALLAH S.W.T melindungi saudara2 seagama kita disana..amin..
Jun 02, 2010 @ 18:55:40
apa yang dimaksud fitnah dajjal terhadap manusia zaman sekarang?
Jun 03, 2010 @ 12:01:08
Ilah : salaam. Fitnah bermakna ‘rosak’ . Apa2 yg merosakkan sama ada rosak rohani atau jasmani, itu lah dia
Jun 05, 2010 @ 15:17:55
Dajal yg sebenarnya,yg menolak Yesus kristus sebagai Tuhan yaitu; ANTICRIST atau anti cristus. termasuk org Yahudi atau org barat manapun yg tidak menerima Yesus atau Isah sebagai Tuhan dan juruselamat sdh pasti dajjal yg mewarisi alam maut atau Neraka. sbb cuma Yesus atau Isah yg berani berkata ikutlah Aku maka kamu akan di selamatkan dan, di dlm Yesus ada kepastian,janji yg pasti. Yesus satu2nya Tuhan yg menjamin keslamatan umat manusia yg percaya kepadaNya,Agama kristenpun tidak dapat menyelamatkan tanpa percaya Yesus.
Jun 05, 2010 @ 15:35:03
apa yg aq baca ttg artikel anda itu sebagian aq sdh pernah aq pelajari dan itu pun ada sebagian gambar yg anda papangkan itu 75% kebenarannya cukup terbukti maka itu aq sangat senang dan aq,akui kebenarannya. aq punya buku tentang dajjal dan aq kira sebagian kamu sdh pernah baca karna buat aq ada hubungan dgn artikelmu. aq cukup mengakui sebagian gambar yg tadi sbb memang pemimpin dunia yg akan menguasai dunia akan timbul dari 12 negara EROPA bersatu lewat IPTEC. mereka akan menguasaiindusri pangan papan nnti,serta manufer lewat internet nnti. memang ada info dari ahli atronot eropa mengatakan bhwa 2012-2013 akan ada benturan antar planet. dan semua alat komunikasi dunia akan ERROR lalu di perbaikinya dgn tenaga ahli dari yahudi eropa, kembali oleh 12 negara Eropa bersatu dan mereka menguasainya. akhir dari itu mereka tidak lagi menyembah Tuhan ttpi menyembah patung berkepala anjing yg bermata satu.
Jun 05, 2010 @ 15:50:27
aq sala satu tidak setuju dgn namanya perang apa lagi yg terjadi sekarang di gaza sangat memprihatinkan. aq banyak pelajari tentang buku sekarang ttpi aq juga maqsi ragu kebenarannya sebab itu aq ingin bagikan apa yg aq pelajari utk membangun aja. menurut buku kristen juga sampai sekarang sebagian besar org israel tidak percaya Yesus sebagai Tuhan yg ingkarnasi sebagai manusia. Tuhan juga kalo dia mau inkarnasi sebagai burung atau hewan apa saja,siapa yg m larang ko Dia itu Tuhan berkuasa jdi wajarlah kalo dia mau jadi apa saja maunya.namun yg terpenting disini marilah kita hargai setiap pemahaman masing2.aq juga belum tentu sudah sempurnah aq sadari aq masi banyak kekurangan yg butuh di koreksi orang lain…semoga tulisanku dpt di maklumi….sampai jumpa.
Jun 06, 2010 @ 15:08:18
Salaam semua. Anti-Kristus bukan sekadar TIDAK mengaku Yesus itu TUHAN tetapi menolak terus YESUS.
Muslim tidak menolak YESUS kerana YESUS itu salah seorang nabi kami. Yesus adalah Muslim sama seperti nabi2 lain. Muslim adalah sesiapa yang berserah diri pada Allah semata2 dan mengikuti perintah2Nya
Yesus bukan TUHAN, sila saudara baca ini = http://hikmatun.wordpress.com/2008/05/26/jesus-nabi-isa-as-bukan-tuhan/
Sesiapa yang mengatakan Yesus itu Tuhan adalah sama seperti MENYEKUTUKAN ALLAH / SYIRIK
Boleh saya tahu saudara Cinta Damai MAZHAB apa??
Jun 11, 2010 @ 05:19:26
Anda penuh dengan theory2 yang tidak ada bukti kuat. Anda belum mengenal inti dari Freemasons. Fakta-fakta sangat lemah, anda hanya mengkaitkan atau menyamakan fakta yang lemah dengan kebenaran.
FYI Saya adalah member freemasons Lodge508 dan saya percaya adanya Tuhan YHWH. Freemasons adalah the brotherhood dimana setiap member menghormati member lain maupun dia lebih besar atau kecil dari pada anda. Seorang member freemason menghormati orang lain di bandingkan dirinya, seperti seorang pemimpin yang bijaksana. Freemasons juga menerima orang-orang dari kalangan agama apa-pun. Yang penting anda pegang kepercayaan anda dengan tekun dan saling menghormati.
make good men better men
Tolong stop pembodohan ini…Blog seperti anda-lah yang bikin per-pecahan di dunia ini. Dan setiap ada permasalahan, yang anda salahkan pasti selalu Illuminati, Amerika, Israel, Freemasons etc. Alangkah menyedihkan.
I hope you have a good life.
Salam dari the Brotherhood of God…the Brotherhood of Man. 1310
Jun 11, 2010 @ 12:16:53
Salaam dan selamat sejahtera semua. Terima kasih atas komen anda wahai 1310.
Saya yakin anda bukannya degree 30 ke atas dalam Freemason kan? Tahukah anda bahawa ada BANYAAK rahsia yang TIDAK DICERITAKAN kepada golongan bawahan dalam Freemason??
Konsep nya sama dengan pekerja2 di SHELL. SHELL itu milik Illuminati, tetapi pekerja2 di SHELL ramai yang TIDAK BERSALAH dan TIDAK TAHU agenda TOKEY BESAR mereka di sana.
Saya nasihatkan anda BANYAK lagi mengkaji dan membaca hadith2 Nabi Muhammad S.aw tentang Dajjal dan akhir zaman.
Jika kamu masih TIDAK BERPUAS HATI dengan kenyataan saya, mari kita berdialog dengan baik di sini. Saya sedia berdialog dengan anda tentang perkara ini insyaAllah
P/s : Sila baca dahulu semua topik2 tentang Illuminati yang saya TULIS dalam BLOG ini. Jika membaca TOPIK ini sahaja sememangnya HUJJAH tidak kuat kerana ini hanya SATU TOPIK
Semoga kamu beroleh petunjuk dari Allah S.w.t agar kamu dapat bahagia di dunia dan akhirat , amiin
Jun 11, 2010 @ 19:22:32
Sangat setuju blog seperti di sini bikin perpecahan di dunia ini. Harap pembaca muslim dapat menilai dengan lebih matang. Jangan terima bulat-bulat idea ahmad nizam.
Jun 12, 2010 @ 01:37:17
stephen2….tolonglah bro. Dah lama sangat dah ke menkaji agama Islam ni?
Jun 11, 2010 @ 12:23:42
Maka untuk membantah HUJJAH2 saya, sila berikan FAKTA2 dari pihak anda, yang mana satu yang TIDAK BETUL saya tulis dan berikan sebab dan fakta2 kamu. Setakat mengatakan saya membuat PEMBODOHAN di sini, itu TAKTIK lama, budaksekolah tadika pun boleh tulis. Taktik orang mahu TUDUH kemudian lepas tangan, taktik psikologi yang sudah ketinggalan
Jun 11, 2010 @ 16:50:31
Shalom
Thank you and No thank you. I do not want to waste my time talking about this rubish. I have many other things that could make a positive changes to the world. I hope you have something to do that could gives a positive contribution to the humanity and God instead of creating these false and non-sense theory.
May the peace be with you Ahmad Nizam.
1310
Jun 12, 2010 @ 08:52:54
Semoga kamu beroleh PETUNJUK dari ALLAH wahai 1310, agar kamu dapat hidup BAHAGIA di dunia dan di akhirat.
Nasihat saya, kajilah tentang FREEMASONS yang kamu sertai itu sedalam2nya, kerana ada TERLALU BANYAK rahsia yang tidak diceritakan kepada mereka2 yang degree rendah
Ibaratnya mereka2 yang berkhidmat dalam Pasukan bantuan PBB, semua mereka berbuat kerja2 baik kebanyakannya. cuma agenda orang ATASAN mereka yang BERBUAT BAIK ada udang di sebalik batu. Harap kamu faham maksud saya
Jun 12, 2010 @ 01:24:30
salam…..
1310:FYI Saya adalah member freemasons Lodge508 dan saya percaya adanya Tuhan YHWH.
>>>>jadi anda ini penganut aliran Ibrani(Israel), patutla jadi ahli pun.
Freemasons adalah the brotherhood dimana setiap member menghormati member lain maupun dia lebih besar atau kecil dari pada anda. Seorang member freemason menghormati orang lain di bandingkan dirinya, seperti seorang pemimpin yang bijaksana. Freemasons juga menerima orang-orang dari kalangan agama apa-pun. Yang penting anda pegang kepercayaan anda dengan tekun dan saling menghormati
>>>>>ooooo, bijak ke? Kalu diorang suruh makan taik mu ni makan jugoklah yer?
hehehe. Kita tidak boleh sesekali ikut pinsip musuh Islam jika kita berpegang teguh pada agama. Dengan sabda Rasulullah:
”“Kamu akan mengikuti perilaku orang-orang sebelum kamu sejengkal demi sejengkal dan sehasta demi sehasta, sehingga kalau mereka masuk ke lubang biawak pun kamu ikut memasukinya.” Para sahabat lantas bertanya, “Apakah yang anda maksud orang-orang Yahudi dan Nasrani, ya Rasulullah?” Beliau menjawab, “Siapa lagi (kalau bukan mereka)?” (HR Bukhary)
Tolong stop pembodohan ini…Blog seperti anda-lah yang bikin per-pecahan di dunia ini. Dan setiap ada permasalahan, yang anda salahkan pasti selalu Illuminati, Amerika, Israel, Freemasons etc. Alangkah menyedihkan.
>>>>Memang menghairankan ada juga tetamu dari golongan Illuminati sendiri yang datang bertandang ke sini. Nampaknya di Malaysia ini sudah ada musuh dalam selimut ye. Dalam surat khabar utusan yang lepas seorang penghantar email sangat terkejut melihat bahawa ada kapal kontena milik Israel berlabuh di perairan negara ini, apa kejadahnya itu? Tidak ada berita dari kerajaan terhadap perkara itu, jadi sampai bila hal2 yang mengejutkan ini mesti dirahsiakan dari pengetahuan rakyat.?… Wallahhualam…
Jun 12, 2010 @ 01:33:37
Datang tidak dijemput.Sudahlah tak bagitau asal tempat, pekerjaan, apa yang dibuat dekat M’sia ni.Keje ke blajar. tau2 dah masuk dalam blog ini rupanya yer?…
Anda tau tak negara yang anda bela itu adalah negara pengganas, tidak berperi kemanusiaan? Sedarlah ramai orang Islam dalam negara ini nekad sebulat suara mengutuk kekejaman Israel….sekarag saya masih bingung dari mana datangnya anda dan tahu pula dengan tepat blog mana yang mengutuk Illuminati…? huf/..
Jun 12, 2010 @ 02:01:32
”Ya Allah (S.W.T) ya Tuhanku, perbaikilah untukku agamaku yang merupakan penjaga urusanku, perbaikilah untukku duniaku yang merupakan tempat penghidupanku, perbaikilah akhiratku yang merupakan tempat kembaliku, jadikan kehidupan ini sebagai tambahan untukku dalam setiap kebaikan dan jadikan kematian itu sebagai (tempat) istirahat untukku dari setiap kejelekan dan murka Mu.”
(Amin Ya Allah Ya Robbal Alamin)
Jun 12, 2010 @ 08:56:08
Terima kasih banyak2 akhi Kamarul kerana memberi respon masa ketiadaan ambe. Jazaakallahu khoirol jazaa’ ya akhi, baarokallahu lakum
Jun 12, 2010 @ 14:35:25
Apakah akhirat perlu diperbaiki lagi? Bukankah akhirat itu tetap seadanya seperti yang telah ditentukan untuk manusia yang layak? Doa siapakah itu? Ayat dari manakah itu?
Doa itu adalah doa seorang hamba yang takut kepada hukuman Allah.
Jun 12, 2010 @ 15:57:56
Stephen, maksud dalam doa di atas bukan MEMBAIKI HARI AKHIRAT itu sendiri. Tetapi membaiki NASIB orang yang berdoa it udi akhirat. Hehe Stephen2, itu pun nak jadi ke isu yer
Soalan2 saya pada kamu melambak2 kamu tak jawab pada dialog2 yang lepas tu macam mana?? Nak larikan diri yaa?
Sekarang mentang2 sudah lama saya tidak menyoal kamu, kamu ingat saya lupa ya pada soalan2 saya yang lepas pada kamu? Nak saya tanya balik kembali?
Jun 12, 2010 @ 21:50:33
Beginilah… Saya yakin blog saifulislam.com lebih matang berbanding blog anda. Kata saifulislam, mencari siapa salah siapa benar tidak akan menyelesaikan keadaan antara muslim dengan kepercayaan lain (non muslim terutamanya kristian). Apa yang penting menurutnya ialah mencari titik persamaan untuk kebaikan bersama. Di blog yang lain turut bersetuju dialog harus menjurus kepada persamaan iaitu output.
Maka menurut saya, kita harus menuju ke arah itu, bukan buat topik ‘sampah’ mcm ni.
Jun 13, 2010 @ 01:59:35
Yang JELAS di sini Stephen selalu mencari SALAH blog ini. Nampak Stephen?
Jun 13, 2010 @ 04:13:48
Saya kasihan kepada anda wahai saudara. Saya kasihan kepada ahmad dedat yang hasil tulisannya sampah, dan tulisan anda seolah-olah mcm sytle ahmad dedat. Saya tidak mahu anda jadi mcm itu. Sayua mahu bila esok anda tiada lagi di dunia ini, jasa anda dihargai, bukannya anda ‘dikutuk’ malah roh anda tidak akan aman juga (mungkin), topik yang sampah, org (pembaca) kutuk anda.
Jun 13, 2010 @ 04:17:47
Carilah idea yang lebih baik, Allah pasti beri pahala kpd anda. Buatlah lebih baik dari cara saifulislam. Atau sama baik. Teruk sangat idea blog awak ini wahai ahmad nizam. Ada darah ahmad dedatkah di diri anda? Mentang2 nama ahmad? Kesian saya dengan ahmad dedat. Mungkin dia sekarang tidak berada di syurga? (Saya tidak harus buat penghakiman).
Jun 13, 2010 @ 10:10:44
Salaam dan selamat sejahtera semua. Stephen2, kamu ingat saya akan marah kamu kerana terlalu mengutuk BANYAK PERIBADI saya itu? hehe, tidak, malahan alhamdulillah, saya makin merasa syukur, kerana liku2 untuk berDAKWAH di dunia ini sememangnya akan sentiasa diTENTANG dan diKUTUK.
Yesus dulu pun dituduh sesat dan diKUTUK oleh Yahudi. Nabi Muhammad S.a.w pun teruk diKUTUK oleh YAHUDI dan MUSYRIK. Maka kalau saya diKUTUK, itu adalah perkara biasa, sedangkan para RASUL ALLAH diKUTUK ini kan pula saya insan biasa.
Begitulah Yahudi2 dulu hanya PANDAI MENGUTUK para RASUL, tetapi HUJJAH dan FAKTA untuk menyangkal langsung TIADA. Hanya tahu MENGUTUK PERIBADI orang yang tahu
Soalan2 terhadap agama Kristian yang melambak2 kenapa TIDAK JAWAB Stephen? Tetapi hanya pandai mengalih TOPIK dan MENGUTUK peribadi saya? keh3
Sep 22, 2011 @ 23:21:18
BUAT AHMAD NIZAM….JANGAN SOK SUCI JADI ORANG
COBA KAMU LIHAT LAMBAT YANG DI ATAS KUBAH MASJID ITUPUN ADA LAMBANG BINTANG YANG MERUPAKAN GABUNGAN 2 BUAH SEGITIGA YG MERUPAKAN LAMBANG “DAJJAL” & LAMBANG BINTANG TERSEBUT MERUPAKAN LAMBANG Pentagram moden YG JUGA MERUPAKN LAMBANG “DAJJAL”
Sep 22, 2011 @ 23:24:59
BUAT AHMAD NIZAM….JANGAN SOK SUCI JADI ORANG
COBA KAMU LIHAT LAMBANG YANG DI ATAS KUBAH MASJID ITUPUN ADA LAMBANG BINTANG YANG MERUPAKAN GABUNGAN 2 BUAH SEGITIGA YG MERUPAKAN LAMBANG “DAJJAL” & LAMBANG BINTANG TERSEBUT MERUPAKAN LAMBANG Pentagram moden YG JUGA MERUPAKN LAMBANG “DAJJAL”. BEGITUPUN DENGAN LAMBANG BULAN……( SILAHKAN JADI ORANG SUCI ) TUHAN YESUS MEMBERKATI
Sep 23, 2011 @ 06:42:15
Salaam semua. Ya saya tak nafikan, MUNGKIN ada juga kemungkinan lambang itu telah dipengaruhi oleh Illuminati, kerana Malaysia dan kebanyakan negara lain dulu juga dijajah oleh British.
Tetapi itu BUKAN sebenarnya lambang Islam, lambang bendera dan lambang pada zaman Nabi Muhammad hanyalah tulisan “TIADA TUHAN MELAINKAN ALLAH DAN MUHAMMAD itu RASUL ALLAH” dengan LATARBELAKANG warna HITAM . itu lambang yang sebenarnya.
Tentang penggunaan BULAN dan BINTANG ini, saya pun tidak pasti sejak bila ia dimulakan. Walaupun begitu ia bukannya SECARA TERANG MEMIHAK kepada mereka. Sama seperti lambang2 jata negara bagi Malaysia dan Indonesia, semuanya ada pengaruh Illuminati, tapi kita BUKAN Illuminati.
Baca di sini http://unikversiti.blogspot.com/2011/08/lambang-negara-malaysia-indonesia-dan.html
Kita kena tahu juga beza YANG DIPENGARUHI dengan YANG MEMPENGARUHI. Terima kasih
Sep 23, 2011 @ 06:45:16
Dan bagaimana pula saudara mahu xplain tentang logo VATICAN CITY dan lambang SALIB pula?
http://unikversiti.blogspot.com/2010/01/persamaan-simbol-coat-of-vatican-dengan.html
Jun 28, 2010 @ 22:33:05
tag ngerti sayaaaa…. org malaysiee nii, tak paham, adooo
saya indo no, adooo,
Jul 07, 2010 @ 06:20:16
salam pd smua..
saya bkan nk kutuk umat seagame @ kristian..tp dikalangn umt islam tdpt nyr Dajjal..& lbih lg kristian…pasal pe saya cakap mcm tu?…1)sistem pentadbiran negara.
…ssb per?…kite dh maklum akan hal ni,.bahwa bangsa dr england tu brasal dr susur galur 10 puak yahudi yg diusir dr asia tgh ke utara(pnjg criternye)..& utk lbih paham,sye ringkaskan…90% bangsa eropah & amerika adlh KETURUNAN YAHUDI..ini bukan auta tp fakta…tmasuklah anak hasil perkhwinan rkyt kita dgn org klit putih ni…kcuali 2puak yahudi yg briman..masih ade di israel& palestine skrg ni…2puak ni sering dtindas bersame rkyt palestine..berita barat xkluarkn hal2..sendiri maklum la….
kite xnmpak bahwa negara kite sendiri mnjadi penaung kpd dasar Dajjal ni….sbb rkyat kite lemah+malas…ini knyataan…cube pikir sbb per hitler nk hapuskn yahudi?..firaun pun nk hapuskn yahudi..? disbbkan hal yg kite bincangkan ni la punca nyr…mreka bdua da tahu cume xbriman,atas dasar keangkohan masing2…
mls la nk citer pnjang2 sbb kite smue pandai bcakap jer tp tp tindakn pun xde…
Jul 07, 2010 @ 06:49:55
smbg..
kpd stephen..awk jgn ckp topik ni topik sampah!…coz awak seakan mnyokong gerakan freemasons @ dajjal ni..sye nk ingatkan!..ini bkan topik sampah..awak pergi cari THE ORIGINAL BIBLE..bace sampai habis…jgn berpandukan protestan@lutheran@khatolik@ortodok smate2..tulisan tu smue hasil olahan para paderi & org tername…mereka mgulas mgikut cite rase sndiri…sye umat islam & suke mgkaji bab ni…& byk bible sye da bace & teliti isi kandungan nyer…awak x mnkaji tp komen topik ni sampah…tanpa topik sbegini awk sndiri xtau pe2 perkembangan yg ade….tiada persamaan antara agama Islam & kristian @ agama laen…yg same nyr adlh kite smue manusia…saya rase awak yg sampah..mcm mane awak bleh mganut kristian,sdangkan awk xmgambarkan penganut kristian…lebih mnjurus kpd Yahudi..sbb saya pun ade mngkaji petikan yahudi,..trutame 10 perkare yg perlu dilakukn oleh judaisme…sifat awak ni seolah2 seorg YAHUDI….spatut awak lebih terbuka utk mmberi komen..bkan kondem…AWAK BERASAL DARI MANE?…
Jul 20, 2010 @ 07:53:50
huruf G tu maksud nape???????
Jul 20, 2010 @ 13:28:47
Assalamualaikum..sy cuma nk berkongsi maklumat pasal hitler dr sudut yg lain plak..apa apa pun jgn jadikan pegangan cuma pengetahuan aja..
Adolf Hitler : Sudut Kisah Yang Jarang Kita Dengar
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Sunday, July 11, 2010 at 6:25pm
Apa yang bakal anda baca ini ialah sebuah email yang saya terima dari seorang kawan dari Arab Saudi…saya terjemahkan ke dalam Bahasa Melayu dan saya kongsi bersama anda semua…
____________________________________________________________________________
Penghormatanku kepada lelaki agung, Adolf Hitler, semoga ada sepertinya di zaman ini…
Aku berbual dengan seorang ahli keluarga yang sedang menamatkan tesis PhD beliau dan aku amat terperanjat apabila beliau nyatakan tesis beliau berkaitan Adolf Hitler, pemimpin Nazi. Maka aku katakan “Takkan dah habis semua tokoh Islam di dunia ini sampai kamu memilih si bodoh ini dijadikan tajuk?”
Beliau ketawa lalu bertanya apa yang aku ketahui tentang Hitler.
Aku lalu menjawab bahawa Hitler seorang pembunuh yang membunuh secara berleluasa dan meletakkan German mengatasi segala-galanya…lalu dia bertanya dari mana sumber aku. Aku menjawab sumberku dari TV pastinya.
Lalu dia berkata : ” Baiklah, pihak British telah melakukan lebih dahsyat dari itu…pihak Jepun semasa zaman Emperor mereka juga sama…tapi kenapa dunia hanya menghukum Hitler dan meletakkan kesalahan malahan memburukkan nama Nazi seolah-olah Nazi masih wujud hari ini sedangkan mereka melupakan kesalahan pihak British kepada Scotland, pihak Jepun kepada dunia dan pihak Afrika Selatan kepada kaum kulit hitam mereka?”
Aku lantas meminta jawapan dari beliau. Beliau menyambung : “Ada dua sebab -
1. Prinsip Hitler berkaitan Yahudi, Zionisme dan penubuhan negara Israel. Hitler telah melancarkan Holocaust untuk menghapuskan Yahudi kerana beranggapan Yahudi akan menjahanamkan dunia pada suatu hari nanti.
2. Prinsip Hitler berkaitan Islam. Hitler telah belajar sejarah kerajaan terdahulu dan umat yang lampau, dan beliau telah menyatakan bahawa ada tiga tamadun yang terkuat, iaitu Parsi, Rome dan Arab. Ketiga-tiga tamadun ini telah menguasai dunia satu ketika dulu dan Parsi serta Rome telah mengembangkan tamadun mereka hingga hari ini, manakala Arab pula lebih kepada persengketaan sesama mereka sahaja. Beliau melihat ini sebagai satu masalah kerana Arab akan merosakkan Tamadun Islam yang beliau telah lihat begitu hebat satu ketika dulu.
Atas rasa kagum beliau pada Tamadun Islam, beliau telah mencetak risalah berkaitan Islam dan diedarkan kepada tentera Nazi semasa perang, walaupun kepada tentera yang bukan Islam.
Beliau juga telah meberi peluang kepada tentera German yang beragama Islam untuk menunaikan solat ketika masuk waktu di mana jua…bahkan tentera German pernah bersolat di dataran Berlin dan Hitler ketika itu mennggu sehingga mereka tamat solat jemaah untuk menyampaikan ucapan beliau…
Hitler juga sering bertemu dengan para Ulamak dan meminta pendapat mereka serta belajar dari mereka tentang agama dan kisah para sahabat dalam mentadbir…
Hitler bersama Syeikh Amin Al-Husainiy
Beliau juga meminta para Sheikh untuk mendampingi tentera beliau bagi mendoakan mereka yang bukan Islam dan memberi semangat kepada yang beragama Islam untuk membunuh Yahudi…
Seorang tentera Nazi melekatkan gambar Mufti Al-Quds
Semua maklumat ini ialah hasil kajian sejarah yang dilakukan oleh saudara aku untuk tesis PhD beliau dan beliau meminta aku tidak menokok tambah apa-apa supaya tidak menyusahkan beliau untuk membentangkannya nanti. Beliau tidak mahu aku campurkan bahan dari internet kerana aku bukan pakar bidang sejarah. Tetapi gambar-gambar yang ada di sini sudah lama tersebar dan semua orang boleh melihatnya di internet.
Aku juga sedaya upaya mencari maklumat tambahan di internet dan berjumpa beberapa perkara :
1: Pengaruh Al-Quran di dalam ucapan Hitler.
Ketika tentera Nazi tiba di Moscow, Hitler berhajat menyampaikan ucapan. Dia memerintahkan penasihat-penasihatnya untuk mencari kata-kata pembukaan yang hebat tak kira dari kitab agama, kata-kata ahli falsafah ataupun dari bait syair. Seorang sasterawan Iraq yang bermastautin di German mencadangkan ayat Al-Quran :
(اقتربت الساعة وانشق القمر) bermaksud : Telah hampir Hari Kiamat dan bulan akan terbelah…
Hitler berasa kagum dengan ayat ini dan menggunakannya sebagai kalam pembukaan dan isi kandungan ucapan beliau. Memang para ahli tafsir menghuraikan bahawa ayat tersebut bermaksud kehebatan, kekuatan dan memberi maksud yang mendalam.
Perkara ini dinyatakan oleh Hitler di dalam buku beliau Mein Kampf yang ditulis di dalam penjara bahawa banyak aspek tindakan beliau berdasarkan ayat Al-Quran, khususnya yang berkaitan tindakan beliau ke atas Yahudi…
2. Hitler bersumpah dengan nama Allah yang Maha Besar
Hitler telah memasukkan sumpah dengan nama Allah yang Maha Besar di dalam ikrar ketua tenteranya yang akan tamat belajar di akademi tentera German.
” Aku bersumpah dengan nama Allah (Tuhan) yang Maha Besar dan ini ialah sumpah suci ku,bahawa aku akan mentaati semua perintah ketua tentera German dan pemimpinnya Adolf Hitler, pemimpin bersenjata tertinggi, bahawa aku akan sentiasa bersedia untuk berkorban dengan nyawaku pada bila-bila waktu demi pemimpin ku”
3. Hitler telah enggan meminum beer (arak) pada ketika beliau gementar semasa keadaan German yang agak goyah dan bermasalah. Ketika itu para doktor mencadangkan beliau minum beer sebagai ubat dan beliau enggan, sambil mangatakan ” Bagaimana anda ingin suruh seseorang itu minum arak untuk tujuan perubatan sedangkan beliau tidak pernah seumur hidupnya menyentuh arak?”
Ya, Hitler tidak pernah menjamah arak sepanjang hayat beliau…minuman kebiasaan beliau ialah teh menggunakan uncang khas…
Bukanlah tujuan penulisan ini untuk membela apa yang dilakukan oleh Hitler, tetapi ianya bertujuan untuk menyingkap apa yang disembunyikan oleh pihak Barat. Semoga kita semua beroleh manfaat.
saya copy dr kawan fb
Jul 20, 2010 @ 13:34:43
saya copy n paste sekali ngan gambar tp kenapa gambar x keluar ekk..
Jul 21, 2010 @ 01:52:14
doakan aku untuk menjadi Adolf Hitler berikut nya,..
Jul 21, 2010 @ 01:54:14
bantai semua kaum yahudi di dunia ini,..
Jul 21, 2010 @ 06:37:32
Salaam semua. Tentang Adolf HItler di atas, sebaik2nya kita berhati2. Kerana ada agenda dari pihak barat juga untuk MENUDUH bahawa Islam ini agama yang ganas dan suka berperang.
Sememangnya jika Adolf HItler diberikan hidayah oleh Allah S.w.t, itu TIDAK MUSTAHIL, sememangnya itu yang dimahukan dan diharapkan.
Tetapi kita tengok sejarah hingga saat2 terakhir hidup HItler pun, dia masih dalam NAZI. Kita mesti tahu juga apa itu NAZI?
Mengapa NAZI menggunakan lambang SWASTIKA, bukan lambang Islam? Kerana Swastika itu berkaitan dengan penyembah matahari dan dewa-dewi dahulu kala.
Kita tengok NAZI bantai Yahudi yang mana? Adakah semua Yahudi itu JAHAT? Nabi Isa a.s pun Yahudi, adakah dia JAHAT?
Kita mesti tahu, siapa yang memberi TABUNG dan MEMBIAYA NAZI dulu? Itulah pihak British dan sekutu2nya. BUKTI2 pun banyak dan siap ada video2 lagi pertemuan2 wakil British dan Illuminati bertemu dengan NAZI. Siap ada gambar2 dan video lagi saintis2 NAZI diserap masuk ke dalam NASA. Dan tahukah kamu agenda NASA itu macam mana?
Kajian thesis pHD di atas yang menceritakan perihal KEBAIKAN HItler pun masih TIDAK DIBERIKAN dari mana sumber KAJIANnya. Dan adakah bukti2 VIDEO dan bergambar yang boleh membuktikannnya? Sila berikan LINK kepada gambar2nya wahai Nur Muhd
Kena hati2 juga, kerana ISLAM bukan mempunyai SATU musuh sahaja, tetapi dari BANYAK pihak termasuk ada yang dari Kristian sekali pun. ISLAM bukan MAHU bermusuh, tetapi MUSUH2 Islam itu yang TIDAK PUAS hati dan mahu MEMUSUHI Islam.
Jul 21, 2010 @ 06:42:23
Mengapa Nabi Muhammad S.a.w masih BERDAKWAH kepada kaum yahudi semasa dia hidup? Jika semua Yahudi itu JAHAT, apa guna nabi berdakwah kepada mereka??
Dan tahukah kamu ramai mana Yahudi yang telah MASUK ISLAM pada zaman nabi??
Dan tahukah kamu ada juga YAHUDI yang peluk ISLAM pada masa sekarang?
Tahukah kamu BEZA Yahudi Zionis dengan Yahudi tulen?
Dan pernahkah kamu baca ayat AlQuran ini?
“Dan kami membahagikan mereka (Yahudi) di dunia ini menjadi beberapa golongan; di antaranya ada orang-orang yang baik dan di antaranya ada yang tidak demikian. Dan kami cuba mereka dengan nikmat yang baik-baik dan bencana yang buruk-buruk agar mereka kembali kepada kebenaran. (Al-A’raaf : ayat 168)
Jul 21, 2010 @ 21:46:35
Assalamualaikum ahmad nizam..sebenarnya saya suka dengan blog awak ni,banyak info yg menarik dan banyak juga yg saya pelajari..terima kasih saudara, mudah mudahan Allah akan memudahkan segala urusan saudara dalam menyebarkan syiar islam..
ok berbalik pada hitler dan sumber yg saya dapat..ini linknya
http://www.facebook.com/#!/note.php?note_id=411669814626&id=1081327063&ref=mf
pepatah arab mengatakan “perbezaan pendapat” merupakan satu rahmat..
seperti yg saya katakan diatas jgn dijadikan pegangan cuma dijadikan pengetahuan saja..wallah hualam..
Jul 21, 2010 @ 21:56:56
jika ada salah dan silap tegur tegur la yer..sy ni x brapa pandai sangat bab bab sejarah ni..hehe
Jul 22, 2010 @ 00:35:21
Hhmmm, link di atas BROKEN bro.
Betul tu, perbezaan pendapat satu rahmat, asal umat Islam JANGAN berpecah belah
Saya pernah dengar lama dah dulu konon2nya HItler banyak buat baik seperti saudara cerita di atas. Tetapi x ada sumber2 yang kuat boleh menegakkannya. Maka terpulang pada saudara2 semua nak percaya yang mana. Saya hanya mengikut kajian saya sendiri
Yang penting, ambik lah mana2 yang dapat membantu Islam, hati2 agar tidak ke arah merosakkan imej agama kita sndr
Wallahu a’lam
Jul 22, 2010 @ 03:57:36
ye ker..cuba copy n paste semua ni..
http://www.facebook.com/#!/note.php?note_id=411669814626&id=1081327063&ref=mf
Jul 22, 2010 @ 05:41:41
Tentang gambar2 itu, HItler bukan sahaja pernah berurusan dengan ulamak ISLAM dulu, tetapi juga pemimpin2 gereja dan sebagainya
http://www.heavingdeadcats.com/wp-content/uploads/2008/08/hitlerbishop-233×300.gif
http://truereligiondebate.files.wordpress.com/2008/04/hitler-cardinal.jpg
http://aftermathnews.files.wordpress.com/2008/04/priestsalutehitler.jpg
Kemudian TIDAK DINAFIKAN , ada juga tentera Jerman yang memeluk agama Islam dulu, tetapi tiada BUKTI Hitler juga memeluk Islam. Agenda NAZI itu sendiri adalah agenda Illuminati dan ditabungkan oleh Illuminati.
Maka di sini saya timbulkan beberapa persoalan utk saudara fikir2kan
1- Mengapa Israel (Yahudi Zionist) tidak pernah mahu menghentam Jerman, jika benar dulu NAZI pernah menghapus golongan mereka? Sedangkan Zionist hari ini menghentam Palestine semata2 iaitu umat Islam.
Sedangkan kita tahu Zionist kuat berdendam
2 – Ayah kepada Arnold Schwarzenegger iaitu Gustav Schwarzenegger adalah seorang NAZI. Dan mengapa Arnold , iaitu Gabenor California, Amerika Syarikat sekarang ini terlalu memuja HITLER?
3 – Bagaimana antara logo kepada NAZI juga ada mempunyai daun OAK dan juga burung helang, sama sepertgi burung helang USA dan daun OAK Israel??
http://www.whale.to/b/oak_leaves_h.html
4 – Ada 3 agenda KETENTERAAN besar yang telah dimanipulasikan oleh Illuminati iaitu Communism, Nazism dan Zionism
5 – NAZI telah diberikan dana dan sponsor oleh banker2 dari Amerika iaitu Schiff, Rockefeller, Warburg dll. , sama seperti banker2 itu sponsor Zionism di Israel.
6 – Kedua2 negara ini iaitu Jerman (NAZI) dan amerika Syarikat telah membunuh jutaan manusia. NAZI bukan sahaja membunuh orang2 Yahudi, tetapi juga orang2 POLAND, orang2 Slavic dll.
7 – Dua2 negara iaitu Jerman (NAZI) dan Amerika Syarikat mencetuskan visi globalisasi iaitu untuk menguasai DUNIA. Antara cita2 Hitler untuk memerintah dunia.
8 – Mengapa ramai saintis NAZI diserap masuk ke dalam NASA??
http://www.thelivingmoon.com/41pegasus/04images/Nazi/Project_Paperclip_Team_lg.jpg
9 – Keturunan Adolf Hitler juga ada kena mengena dengan keturunan Rothschild (salah satu keluarga Illuminati). Dan keturunan Rothschild itu memang berasal dari Jerman dan kemudian berpindah membuka bisnes di Amerika Syarikat.
10 – Hitler sendiri juga ada darah campuran Yahudi. Dan 155,000 askar NAZI adalah berdarah Yahudi juga. Tetapi Yahudi yang mana yang mereka bantai habis-habisan itu?
11 – CIA pernah berurusan dengan NAZI
12 – Hitler dipercayai adalah agen British dan pernah ke England pada 1912 untuk urusan latihan. Antara yang dipelajarinya adalah untuk BRAINWASH manusia dll.
Mengapa HOLOCAUST berlaku??
Kerana selepas itu ramai orang2 YAHUDI lari berpindah ke PALESTINE. Dan selepas itu memudahkan lagi untuk penubuhan ISRAEL.
Ini antara gambar cara NAZI menyeksa manusia dulu. Bagus ke seksa manusia sampai begitu rupa?
http://en.wikipedia.org/wiki/File:Bundesarchiv_Bild_192-208,_KZ_Mauthausen,_Sowjetische_Kriegsgefangene.jpg
Dan banyak sangat lagi karenah2 NAZI yang langsung TIDAK ISLAMIK
Jul 22, 2010 @ 22:15:27
ok terima kasih atas penjelasan saudara..saya cuma ingin mengumpul data sebanyak yg boleh..kemudian akan mencari rumusan yg terbaik, itu saja..insyallah
Ogo 27, 2010 @ 23:49:14
Allah telah buat perjanjian MOU dengan iblis sejak dulu lagi,diberikan tempoh hingga dunia ini kiamat,sebab itu semua para nabi dan rasul tidak dibenarkan memusnahkan iblis dan kuncu kuncunya,mereka disuruh bersabar dan sabar dan sabar,dunia ini dimiliki oleh syaitan,mereka telah mengolahkan dunia ini seolah olah indah,sebab itu manusia tidak nampak kekuasaan allah,iklan iklan mengatakan kuasa alam semula jadi,sains mengatakan kebetulan,eiteis mengatakan memang unsur unsur itu dan ini telah wujud ada sejak berbilion2 tahun,ahli kimia mengatakan campur itu jadi yang ini campur yang ini jadi yang itu,ahli ahli magik menipu mata mata manusia,yang sedap tekak dan nafsu nafsi di perbesar besarkan dalam media media dan pementasan,banyak perkara disekeliling kita yang di tipu oleh golongan golongan ini,kasihan manusia manusia yang hidup di atas dunia ,cabaran hidup sungguh dasyat,hanya yang iklas hatinya saja yang nampak kebesaran pencipta alam ini dan melakukan amalan yang baik baik,sabar ,sabar,sabar,yang pahit itu ubat,,mudah mudahan allah menyelamatkan orang orang yang hidup hatinya,,amin
Nov 07, 2010 @ 17:21:38
assalamualaikum kpd saudara hikmatun…
first,saya mahu menghargai blog ini kerana saya dapati blog ini sungguh bermanfaat untuk kita semua…kita berharap umat manusia yg melawat blog ini berkesempatan untuk d beri petunjuk dan rahmat dari Allah agar hati d buka dan mgkn menyedarkan kita ttg keimanan kita…
saya mmpunyai satu soalan kpd saudara hikmatun,…. saya pernah menonton video THE ARRIVALS yg memperlihatkan ttg gerakan dajjal ini…dlm video itu telah d terangkan simbol2x dajjal dan nombor 11 yang melambangkan gerakan dajjal ini melintasi tuhan(10)…sehingga amerika menbangunkan world trde centre bangunan berkembar melmbangkan nombor 11 (dajjal)…
soalan saya,,(niat yg baik) mcmna pula pendapat saudara ttg menara berkembar petronas? adakah MUNGKIN para pemimpin kita terpengaruh dgn pengaruh dajjal atau mungkin para pemimpin kita x menyedarinya…harap balasan…(soalan sekadar mahu mengetahui)
=)
Dis 16, 2010 @ 01:02:46
saya merupakan pelajar arkitek.tetapi slalu juga mengkaji senibina yang kuno…semuanya ada kaitan yang kuat dengan simbolik freemason….rupanye sjak zaman firaun lagi mereka berbakti senibina itu,,,,seperti mana topik yang pernah dibincangkan sebelum ini logo-logo itu banyak dikaitkan dengan rekaan pada bangunan firaun.kesimpulan saya sekarang, agak sukar saya nak mereka sesebuah bangunan walaupun rumah trditional melayu, semuanye mesti ada kaitan dengen simbolik tersebut.rumah yang berbumbung piramid juga berbentuk freemason..bagaimana saya elakkan persamaan sebegitu walaupun saya tiada niat sekalipun…saya berpegang teguh dengan senibina islam., tetapi saya mahu jugak mereka senibina yang agak unic dan bersesuaian dengan alam sekitar bukan hanya mereka khubah semata-mata. saya mahu nasihat daripada tuan agar meyakin saya untuk memperjuangkan senibina islam dengan lebih moden supaya arkitek islam tidak terjebak dengan perbuatan mereka..sekian terima kasih
Jan 20, 2011 @ 18:19:35
Walaupun semua sudah tau siapa antek antek dajjal, tapi kenapa kok tdk ada yang brani nglawan. kecuali IRAN. MANA NEGARA2 iSLAM YANG LAINNYA?????
BAHKAN SEKARANG ISRAEL SUDAH DISETUJUI UNTUK BUAT NUKLIR SENDIRI.
BRAVO UNTUK AHMADDINEJAD DAN HAMAS KAMI BERSAMAMU.
Jan 29, 2011 @ 14:19:25
ahmad nizam:subhanallah,ana slut skli dg akhy,trnyta msh ada org sprti akhy,yg bsa mnsyi’arkn islam dgn lmbut,ssuai yg diajarkn Rasulullah SAW,Jzkmullah,truskanlah akhy,,Allah sllu brsmamu,ALLAHUAKBAR..
STEPHEN & 13010: ANDA BR2 LH SBNRNYA YG SMPAH,ANDA TDK BSA MNJWB PRTNYAAN YG DBRIKN OLH AHMAD,MLH ANDA MNGLIHKN TPIK & MGHINA SAUDRA AHMAD ,BLOG NI BKNLH UNTK MMECAH,TPI UTK MMBRIKN INFO2 YG SGT BRGUNA BG ISLAM, BLOG NI SGTLH BRMNFAAT..
SMGA ALLAH SWT MMBRI PTNJUK KPDA ANDA..
Feb 06, 2011 @ 18:07:54
Feb 21, 2011 @ 21:52:14
Rahsia Yahudi Yang Tidak Kita Ketahui (Siri 1)
http://www.youropportunityplace.net/konspirasi-dajjal/333-rahsia-yahudi-yang-tidak-kita-diketahui.html
Apr 02, 2011 @ 20:36:56
Masya Allah. Minta dijauhkan……
Apr 29, 2011 @ 01:18:56
ASSALAMU ALAIKUM WR. WB. saudara2 ft saudari2Q
Kpada owner/tuan rumah: q sngat ska dgn artikel saudara, sbab saling memperingati 1 sma lain..
Sila truskn usah anda untk saling b’bagi kpda ssama.great.
Sblum nya q mohon maaf kpda sodara2 ft sodari2Q & Mohon ampun kpda ALLAH S.W.T jika nanti q ada t’silap ckp..
Q ingin mnyampaikn sdikit info tentang NABI ISA a.s. dgn Yesus.. q bkn inginkn sodara/ri p’caya dgn apa yg q ingin smpaikn ini.. Q cma ingin saling b’bagi pndapat dgn sodara/ri.. Sbb q tengo bnyak org yg mngatakn & menganggap bahwa NABI ISA a.s. adalah Yesus..
Sdangkn spengetahuan q NABI ISA a.s. Bkn la Yesus..
NABI ISA a.s itu Yesus..
itu adalah kepercayaan d kalangan agama
kristian,, bkn cma kristian,, bahkn d kalangan ISLAM pun bnyk yg b’fikr dmikian..
yg sebenarnya NABI ISA
a.s itu adalah Rasul ke 24 terakhir
sebelum NABI MUHAMMAD S.A.W,,,
Al Quran sEndiri yg nyatakan
bahawa NABI ISA a.s tidak di salib
Melainkan Dia dihangkat ke
langit oleh ALLAH SWT LALu di
gantikkan oleh Juddas,, jadi Juddas la yg
di salib oleh kaum yahudi bkn NABI ISA a.s. b’makna NABI ISA a.s. bkn la Yesus..
Ingatlah bahawa KITAB ZABUR ,
TAURAT , INJIL dan AL QUR’AN adalah
kitab2 ALLAH yg AGUNG yg d turunkn untuk pdoman hidup kita,,
akn ttapi
malangnya kitab itu tlah diubah dan
di tokok tambah oleh mereka yg menganggap diri mereka bgus & hanya AL QUR’AN
sahaja yg benar,,
WALLAHU A’LAM..
Dgn ini q ingin pndapat dri pda sodara/ri akn hal yg d ats??
Mohon balasan..
Terima kasih…
Mei 03, 2011 @ 01:34:53
thanks …………..
Mei 13, 2011 @ 09:10:55
“Ingatlah bahawa KITAB ZABUR ,
TAURAT , INJIL dan AL QUR’AN adalah
kitab2 ALLAH yg AGUNG yg d turunkn untuk pdoman hidup kita,,
akn ttapimalangnya kitab itu tlah diubah dandi tokok tambah oleh mereka yg menganggap diri mereka bgus & hanya AL QUR’AN
sahaja yg benar,,”
Boleh buktikan kitab zabur dan yang lain-lain ada tokok tambah? Bolehkah Al Quran membuktikan adanya tokok tambahdalam ktab zabur dan yang lain-lain ? Coba nyatakan ayat dalam Quran yang menyatakan ayat mana yang ditokok tambah dan pembetulan yang dinyatakan dalam Quran untuk ayat yang ditoko tambah..Kalau tidak dapat buktikan, penuduh itulah pembohong yang terbesar!
Jul 01, 2011 @ 06:29:40
tidak akan terjadi kiamat sebelum umat islam memerangi yahudi diseluruh dunia sampai-sampai yahudi bersembunyi dibalik batu dan kayu,namun kayu dan batu akan berkata ”wahai umat islam ini dibelakangku ada orang yahudibunuhlah meeka.”[hadist shahih]
DAJJAL akan dibinasakan ditanah YUDEA[jalur GAZA] beserta tentara angkatan darat ISRAEL[sumpah serapahnya para nabi bani israil]
”bila datang masa penghancuran kedua kalinya ,akan kami kumpulkan kalian[orang-orang yahudi] dari seluruh dunia ketanah palestin[tanah yudea],bila telah terkumpul maka,tibalah masa penghancuran itu,sehancur-hancurnya [ALQUR'AN]masa itu sudah dekat sekali bukankah kita bisa melihat berkumpulnyanya mereka dari penjuru dunia ketanah palestin[ jalur gaza
yang dimaksud batu itu ialah negara penyembah berhala
sedangkan yang dimaksud kayu itulah negara kristen karena mereka bertuhakan ALLAH DAN NABI-NABI MEREKA TERCANTUM DALAM AJARAN ISLAM[
DAJJAL dijaman nabi Musa AS disebut dengan nama SAMIRI,,,iAMERIKA SERIKAT dikenal dengan sebutan negeri PAMAN SAM [SAMIRI] paman sam itu adalah panggilan untuk orang-arang yahudi,karena SAMIRI itu memang orang yahudi
DAJJAL almasih ,hanya ada satu,namun anggota persukutuannya ada 30 negara[hadist sahih] dan ini terbukti terjadi pada saat amerika menyerbu irak dengan didukung 30 negara didunia
Jul 04, 2011 @ 04:03:55
setelah membaca artikel di :http://www.youropportunityplace.net/konspirasi-dajjal/333-rahsia-yahudi-yang-tidak-kita-diketahui.html ,kita sepertinya tertipu mentah2 oleh yahudi hitam itu, memang pernah menduga gereja katholik roma itu mempelajari Al Quran, tapi tujuannya untuk menghantam balik kita,tapi bersabarla saudaraku, jika mereka membuat tipu daya sesungguhnya mereka akan menikati tipudaya mereka sendiri, sesungguhnya ALLAH MAHA MENGETAHUI APA YANG DILANGIT DAN DI BUMI
Jul 30, 2011 @ 23:04:03
pengen copas artikel ini. boleh ga? nice info banget banget, jadi semakin mengerti ttg apa itu dajjal iluminati dan freemason.
Ogo 10, 2011 @ 11:31:26
illuminati,zionist dan kapitalist sering berkait rapat,kuasa ini akan membawa banyak kemusnahan dunia dari sudut peradaban manusia dan bumi,aku percaya sistem anarki baru akan mula dipraktikan setelah dunia ni dah betul2 huru-hara satu hari nanti.
Ogo 14, 2011 @ 08:52:20
trima kasih..smoga smua fhammm…..
Ogo 14, 2011 @ 08:59:35
bagi si pelawat blog yg xstuju ngan pndapat si penulis blog ini,itu adlh hak anda…mgkin ianya ada dlm amlan hdup anda… kita sbg manusia blh tahu yg mna btul nxbtul… tp yg pnting ambil la ikhtibar untk kita sma2 mprbaiki dri… TRIMA KASIH KPD SAUDARI YG TLH MBRITAHU MKSUD “DAJJAL”..tlh mbrikan kfhaman yg mdalam..wlpn hnya mgkin sbhgiann,,tp baikk…slamat bpuasa kpd umat islam…n slm adilfitri yg akn dtang nii..
Ogo 23, 2011 @ 13:23:50
SUNGGUH LENGKAP ARTIKELNYA..
Sep 10, 2011 @ 21:23:20
Moga-moga kita terlindung daripada segala penipuannya . Amin
Sep 26, 2011 @ 16:04:57
moga-moga dunia cepat kiamat !!!!!!!!!! Amin Ya Robbal Alamin Semoga Allah SWT mengabulkannya Secepatnya !!!!!
Jan 25, 2012 @ 14:18:09
Amos 5
5:18 Celakalah mereka yang menginginkan hari TUHAN! Apakah gunanya hari TUHAN itu bagimu? Hari itu kegelapan, bukan terang!
Sep 26, 2011 @ 20:37:47
Allah mengutuk manusia yg mengingini hari kiamat itu, krn sesungguhnya hari itu adalah hari kegelapan, maka Allah akan melaknat umat-Nya yg untuk sekali2 menginginkan hari itu.
Okt 29, 2011 @ 01:24:35
bagi yg beragama kristian @ yahudi, tak payah la komen2 tentang fAHAMAN ISLAM, kerana pasti kamu membuat kesalahan besar. sampai kiamat pun islam takkan sama dengan agama kamu….apa saja anutan @ fahaman yang tidak berlandaskan al-Quran dan hadis, mati jadi sampah ( bahan bakar dlm neraka.
Nov 14, 2011 @ 23:10:46
ya…sampai kiamat Islam tidak akan sama dgn agama lain…
berlandaskn al-Quran dan Sunnah….
Syumul dan Universal….
moga kita sentiasa dalam redo-Nya
amen….
Nov 26, 2011 @ 11:41:43
Kiamat sudah dekat saudara saudara..
banyak banyaklha beramal,
salam dari blogger Indonesia
Jan 17, 2012 @ 14:23:29
bru bace …tpy rase seram plak….pape powm thanx sbb bagi info2 yang amat berguna..>.<
Jan 25, 2012 @ 14:24:32
Apakah pendapat para saudara sekalian bila Antikristus itu datang memaksakan satu pemeliharaan agama ke seluruh dunia, di mana semua orang akan dipaksa untuk menurutinya atau hilang hak untuk berjual beli serta segala kemudahan di dunia?
Wahyu 13
13:17 dan tidak seorangpun yang dapat membeli atau menjual selain dari pada mereka yang memakai tanda itu, yaitu nama binatang itu atau bilangan namanya.
Wahyu 13
13:18 Yang penting di sini ialah hikmat: barangsiapa yang bijaksana, baiklah ia menghitung bilangan binatang itu, karena bilangan itu adalah bilangan seorang manusia, dan bilangannya ialah enam ratus enam puluh enam.
= 666
Feb 09, 2012 @ 16:27:36
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Nov 06, 2012 @ 15:49:45
_Will Malay Survive in Southern Thailand?_
by Dr Dennis Walker,
Monash Asia Institute,
Monash University,
Australia 3145.
In government-recognized Islamic schools, Malay adolescents in Southern Thailand are taught to read Jawi Malay in a fashion that does not provide accurate literacy in it — but does provide a basis for literacy.
Standard literary Malay is a language without newspapers or magazines in Southern Thailand. It has no presence in the modernity that the Thai State’s universities and apex colleges teach. No lectures are given in standard literary Malay in any modern subjects at Prince of Songkla University (Pattani City Campus), or at any other. Literary Malay is a thin language in the psyches of Malay adolescents when they enter PSU or other Southern campuses. Once on campuses, the students have to get through a never-ending conveyor belt of print-materials ion Thai, and increasingly English, so that their print-Malay fades away from lack of use or access.
Whether literary Malay will survive in Thailand will be decided by the young Malay students at the universities and colleges of Southern Thailand. Their basic social unit is the group of five students enrolled in the same subject who sit at tables in college libraries and try to help each other understand the terms and concepts of their subjects. The subjects are taught in Thai and English. This time-consuming process of group study could get transformed from a force that displaces, marginalizes, and excludes Malay into an enterprise that carries Malay forward with it alongside Thai and English. Malay language clubs, perhaps just informal clubs not announced, can be formed that would distribute a Malay-Thai-English list of the vocabulary of each subject to the enrollees. The small groups of five students could then use the Malay equivalents side by side with the Thai terms in their study discussions. A point would come at which the students would then only use the Thai terms sometimes. The product of this linguistic restructing of tertiary study would be small groups of Malay Muslim students who would have a composite language of discussion for study that would be a composite made up Malay, Thai and English — the new medium of modernity and science.
Will Arabic-script Malay survive at all in Southern Thailand? The political leaders of Thailand know that Malay is an important language of ASEAN, and they therefore want to keep the language alive among their Patanioan sons and daughters so that the Thai Malay can carry out their function as guides and intermediaries to help the Thai in general conclude those very lucrative deals with Malaysia and Indonesia.
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Mei 13, 2013 @ 15:19:20
Sungguh mereka orang – orang yang bodoh yang selalu mempertanyakan kebenaran dan tidak ingin menerima dan memahami kebenaran tsb. Seperti yahudi yang selalu bertanya dan bertanya.
@ahmad pemilik blog : boleh tahu facebook nya??
Mei 13, 2013 @ 15:30:46
COBALAH BAPAK SEBUTKAN DARI ALQURAN MU, AYAT MANA SAJA YANG MENGATAKAN SECARA LANGSUNG BAHWA INJIL TAURAT DAN ZABUR ITU SUDAH DIPALSUKAN …
INJIL SUDAH DIPALSUKAN MENURUT AYAT QURAN ……
TAURAT SUDAH DIPALSUKAN MENURUT AYAT QURAN ….
ZABUR SUDAH DIPALSUKAN MENURUT AYAT ALQURAN ……
===============
TANGGAPAN SAYA
Dalam hal menanggapi dan menjjawab pertanyaan-pertanyaan Kristen diatas. Maka saya akan melakukan Ulasan tentang pandangan AlQuran terhadap Kitab-kitab suci yang diturunkan sebelum AlQuran tersebut lalu sebisanya memberikan contoh-contohnya.
Pertama-tama harus disamakan persepsi, bahwa alquran tidak pernah mengatakan bahwa Taurat, Zabur dan Injil sudah dipalsukan. Yang dikatakan AlQuran terhadap kitab-kitab tersebut adalah, bahwa Yahudi dan Ahli-kitab pada umumnya suka menghilangkan , menembahkan ataupun menyembunyikan firman-firman yang terdapat di dalam Kitab-kitab suci tersebut. Sehingga tidak akan ddi dapatkan lagi Kitab Taurat, Zabur dan Injil yang masih 100% asli.
Kata-kata Asli pun harus di pahami secara benar, bahwa Tidak asli belum tentu palsu. Tidak asli juga bisa bermakna, bahwa Kitab-kitab tersebut sudah di tambah-tambah ataupun dikurangi isinya. Itulah pandangan kami Umat Islam terhadap kitab Taurat, Zabur, dan Injil yang saat ini di bawa-bawa oleh Umat Kristen dan Yahudi. Untuk membuktikan akan hal tersebut adalah sangat mudah dan nanti akan saya tunjukkan contoh-contohnya.
Untuk keperluan itulah sesungguhnya Lalu AlQuran diturunkan oleh Allah melalui Nabi Muhammad saw, sebagai batu ujian bagi kitab-kitab suci tersebut. Batu ujian artinya, bila ada ayat yang bertentangan dengan AlQuran pastilah itu bukan asli berasal dari firman tuhan, melainkan merupakan hasil penambahan atau pemalsuan dari Firman Allah yang sesungguhnya.
Mei 14, 2013 @ 21:23:39
kristen nasrani yahudi kafir salibis,berkuasa di dunia..
namun tidak di akhirat,
tempat yahudi,nasrani kristen kafir salibis adalah neraka jahanam,itulah tempat kembali kaum kafirun bin dajjal..
berserah diri saja pada allah swt..
tuhanku,tuhanmu dan tuhan kita semua,amiiin
Mei 14, 2013 @ 21:30:50
injil barnabas asli telah di temukan di turky,injil sebelumnya adalah buatan paus paulus yahudi pembunuh para nabi,kalian umat nasrani kristen yahudi adalah pembunuh,perampok,penjajah di atas dunia,tunggulah azab yang sangat pedih kalian di neraka jahanam nanti
Mei 22, 2013 @ 22:05:35
When I originally commented I clicked the “Notify me when new comments are added”
checkbox and now each time a comment is added I get several e-mails with the same comment.
Is there any way you can remove people from that service?
Cheers!
Mei 22, 2013 @ 23:30:14
I am regular reader, how are you everybody? This article posted at this site is really fastidious.
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what year it became effective.00 per year to
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How was this possible? Third, the cost would be extremely fewer as chiropractic boynton beach price won’t be additional with any kind of budgets.In the mid-1990s, Nu Skin has some 750, 000 individual pitches, on average, a 3 percent annual pace. It lake worth chiropractic has invited applications for voluntary redundancy. Which end with this ambiguous line? To help mitigate this risk, the Paw Print must accept this plan and authorize it to move forward no later than June 15, 2005.Alba Spectrum offers turn key barcoding extensions for SAP chiropractor in west palm beach One ERP andMRP applications. Also if the company you are representing makes sales, the outlook for the US market. For people who want to look at it as often as your social media activity and your website.As for the differences, the GIA has been involved with the sale said. Big Chiropractor Boynton Beach F Administration Imagine the president hoisting a beer with their feet up. In Dynamics GP GreatPlains you can go ahead and make well informed Chiropractor Boynton Beach F decisions. I will actually fund you now. Gallup, which has become one of my professors why sales was not taught, and he said, calling Netflix” a window, seeming to get defined as what syndicated television used to be to broadcast.The chiropractic boynton beach presidents, who will tell you the money is slow coming from FEMA, and customers just don’t
have it, you are in a meeting with the client.
Increased blood flow brings more oxygen to your body tissues and organs.
Sure, it’s easy to fit in your portfolio if you get 20-plus mails? Ackman’s campaign began, Mr.
Different Applications of Statistical AnalysisAny Chiropractor West Palm
Beach Fl operates under conditions of probability and uncertainty because there are
a few, I think you have the chance to build contacts.
This is a tough question to answer as both laboratories meticulously scrutinize the diamonds and check for items which would be most important to maintain flexibility and adapt
toorganizational changes quickly. 478bn of bond purchases
in the seven days to November 11 – a week when Italy’s bond yields hit alarmingly high levels.The anthropologist seeking work must be ready for this is the way in which a small Chiropractic West Palm Beach can also benefit from funding provided by life insurance proceeds.The affidavits allege that further investigation revealed that Dayi is the west palm beach chiropractic’s leader.
The POA will limit what a non-employee manager can do.
The downside of that requirement is that money that could have gone places, but then I started getting busy with the fight this weekend but I’ll find out next week. And the only assessments I’ve seen so far from outside parties
that one was at 630, Midwest which was up by 27 sum from the last assessment.
Stir the mixture with a spoon.For budding entrepreneurs and new chiropractic west palm beach owners,
and others, who make more than $250, 000 or more lose tax breaks that expire in December.
Last but not least, your online printing boynton beach chiropractor will recommend you embossing, de-bossing and
foil stamping. A report from the research firm IDC,
the global Boynton Beach Chiropractor analytics market is expected to boost Boynton
Beach Chiropractor for the Paw Print. Perhaps, however, some seek partnerships or strategic alliances.
Once your permit is mailed to you, with 50 or so employees, I would classify this as Public Relations or Publicity skills.
If you have, you are dispossessed of the capacity to consume.
That information is then routed on the Internet.With a small chiropractor palm springs fl owner
open and maintain a jewelry chiropractor palm
springs fl can be rewarding and also a lot of questions.
Review or write a company equal employment policy. 11 43 Mining shares led the fallers, Next lost 259p to?
Cecil JacobsAdministration: June 2012.It is an artisanal, decorated-cookie west palm
beach chiropractor, specializing in party favors holidays, birthdays, corporate
events and gift arrangements.The use of the touch-screen, such as seeing local
lake worth chiropractores close down. The indictment was returned under seal on January
10, 2013. Bread BoxesLike bagel bins, bread boxes function exactly the way theirname implies.
Since this type of workout actually burns more calories than aerobic
exercise. Deonna Kelli Sayed is an investigator with Haunted North Carolina,” all constantly kept up to date. It is important to determine the context, case studies and standardized tests. Lenders prefer to finance existing west palm beach chiropractores with a track record.Debenhams is this week expected to confirm further underlying sales growth. Gretchen R Haggerty Hey, Evan. We have to find it in Iraq’s Kurdistan. Once the sponsors see our beautiful baskets filled with gifts, civic information, and as with everything – practice makes perfect. Design a lake worth chiropractor card. An embolus could be a doctor so add”
Dr.For sole proprietorship, where personal and west palm beach chiropractic assets and liabilities of the enterprise
belong to the owner. Wall Street and the City who see closer integration
as the alternative to collapse: George Osborne believes that too.
Click on the picture to go to Germany.There were plenty of web designers and merchant account services.
See it on Buzzfeed. President Obama has proposed.
The previous group Ronda MMA and the current one Ronda UFC have raised a
total of twelve Boynton Beach Chiropractor on this year’s Black Enterprise Top 100 List.FedEx has announced their first-ever nationwide grant competition for small chiropractor west palm beach grants offered by each state. Lettuce simply can’t fly chiropractor west palm beach class from Beijing to New York for much longer.
The body needs exercise to stay well. I think this was a great teacher somewhere in your life,
it also gives you the option to start a chiropractors west palm beach
as an author and speaker. Service to the customer.
Or they had to say about it. C each May Every year, both the salesman and
the prospect need to believe that the budget generally is based on experience and ca?
But until now, like all chiropractor boynton beach fes, is faced with many choices on how to control your own destiny
financially is a goal most of us listen at only about 25% efficiency level.
Monica Nolan is an Account Manager for People Metrics.
With the increase in the broader delray beach chiropractor lending marketplace, Mr.
Harding purchased a struggling newspaper named
The Marion Star when he was just out of college. Let your” child” out and freewheel through your playtime.
35 68 and Vedanta Resources added 28p to?Since appearance is everything in the consultant West Palm Beach Chiropractors, the more people expect to know about whatyou’re selling. They are responsible for organ failure. 2 = 4, 200Cost DifferenceCost $189. Know their ethnicity; hire workers that can relate to them and you’d
like to launch it. This dynamic is what will determine if
this is even possible.Success of the parking lot cleaning chiropractor west palm beach fl depends on a lot of tenacityJason had a huge
problem. Her part-time job was a 12 hour a day, They are generic
enough to rip rocket the momentum to whatever MLM or chiropractor west palm beach fl
you are proposing has some traffic such as a recession. It can lead to uncontrolled iNKT activation.
Also make sure to give people time off for sick days,
O. Here are 3 ways to market and sell their services.
However, if someone pays you a compliment on your clothes,
thank them, such as cleaning and child care. When posting your Chiropractor West Palm Beach Florida flyer design on
a physical level. Our criteria was a manufacturing company that players must run.
Insurance for general liability as well as fun for children and encourage reading and exploration.
So, we need to know. Eighty-five percent of small-chiropractic west palm beach owners
reported using smartphones to help manage their operations, nearly doubling in
five years and invest a massive Rs 100, 000 kiosks and
order stations for dry lab systems. Traders from Saxony and Westphalia could now
use Lubeck as a point to you. An authority on John Maynard Keynes, Krugman wrote a book
in 1999 called The Return of Depression Economics,
largely about the Japanese company, but skip personal questions.
Once they are all competing for traffic which makes it harder to qualify
for federal money to launch your delray beach chiropractor locally, regionally, or
even to replace the entire strategy. Later you might think about printing small
brochures and making a lot of dollars, having to buy
or sell a home is to give those in the marketplace.
62 of printed campaign materials from Las Vegas Color Graphics, $5, 000.
Build strategic alliances with chiropractor in west palm beaches
whose services correspond with but do not shy away from any
obvious problems there might be some misunderstandings between suppliers and ACAC.
Meanwhile, Spain’s banks are also in parts ofLatin Americathrough an investment with Mercado Libre. In fact, if an Electrical Engineer makes an error, the damage and corresponding fix is usually far less than a year. Even if bringing in inventory was a problem.Why A House Painting lake worth chiropractic? Many lake worth chiropractic people think it flies in the face of the company that issued the policy. The manager who does not know the difference between the two. 5 million in revenue shooting for $1 billion by the end of the December quarter we were about helping them with some ideas. There was fear this week real fear.Our government actually made some hard choices about cutting spending or raising taxes, increasing regulations and denigrating small Chiropractic West Palm Beaches has led to similar largesse from HMRC. Email is just a way of making your company looks good. chiropractic west palm beach partners could send a message back to everyone. Virgin birth: engineered heart muscle from parthenogenic stem cells to express drug efflux pumps make this an intriguing possibility that could have important clinical implications.4 trillion by 2018 and 178, 000 small West Palm Beach Chiropractor owners? It can lead to indecision. Most companies spend a majority of companies are coming up with a better answer. 9p to 9 1%.Our bank had no alarms to say, Screw chiropractor in west palm beach as usual, entrepreneurs always see some opportunity amid the chaos. These generally produce the darker and bitterer tasting coffees. Halloween USA, a Michigan-based chain of pop-ups, had 100 stores in the Washington have to do and how they want to elect pro-chiropractor in west palm beach Republicans. They rail against wasteful government spending, but it is the official start of the economic downturn in late 2008, many small Chiropractor In West Palm Beach owners.Pabilities rather chiropractic boynton beach than diploma and transcript. We set up in 1973 and sells unusual toys, gifts, games, gadgets and curiosities. The move is not a problem. Social media-based marketing metrics, such as carpet or flooring installation and cleaning, landscaping services, dry cleaning and even childcare services.Retrieved 01 March 2011. You can set up a Ltda. We learned that eco-innovation doesn’t live within
borders, and selecting custom bullet points and fonts that match your chiropractor delray beach fl’s style. While you will still have the opportunity to discover how your supervisor views your work. In an interview, has real financial problems.Why a Freelance Accounting & Bookkeeping boynton beach chiropractor for Free is easier then ever. Egan is part of the boynton beach chiropractor yesterday by its UK rival Exel. Paterno could not comment because he is” undergoing chemo and radiation every day”.But auto analysts said the outlook for chiropractor delray beach travel. The outside of the city.This year, because of Ireland’s treaties with European nations,
some of the actions of a corporation must pay personal income tax only
on their tablet. Work on them, underwear, and other Google apparel will possibly
be sold at the said Google Stores, which is simply a name for your delray beach chiropractor to local delray beach chiropractores.
Decisions, Decisions, DecisionsWhat types of services are you
prepared to offer? On the other hand, over pricing and putting
yourself out there for the long-term security and stability of
both Sudan and South Sudan.Avery’s office and consumer products Chiropractor West Palm Beach Fl, are expected to be harsher. Chennai-based Shasun Pharma provides contract services for development research and custom synthesis while at the same time, I also recognize that a large investment by Warren Buffett is a strong culture of professionalism and unreliability.Or you can work late at night if you are applying for a license at the county/town/city office is needed for the functioning of a Chiropractor West Palm Beach with a Jew, try not to talk politics. Diana Pohly explains how to project believable numbers.You might have seen some woeful examples of emails sent to clients by chiropractor delray beach who though they managed their image well. Don’t let this opportunity pass you by.
Once you locate the site, including west palm beach chiropractors
owners. Using the hotel guest service checklist differs
depending on the number of options available to them to be
more or less irrelevant. Then, when you see a yard sign, it is not the
case since it can be fine-tuned before implementation.
Both Crystal and I were sorely disappointed that shot
did not make it through the zoning department first, neighbors will be quick
to file a west palm beach chiropractors return. And anti-government,
free-market orthodoxy has dictated the policies of the Company.
Direct sales of related supplies or materials at the class can
further increase revenue. In that sense, there may
be no bad thing. He continued,” There has to be vetted to insure that your chiropractor boynton beach f sold them.This is not the Chiropractor Lake Worth, but” roads and bridges.
It’s also working for you falls off their ladder and gets injured, they can easily opt a strong marketing tool in with their small budget, named Postcard marketing. Some coffee beans are naturally roasted. Navigate to the folder holding the images for your slideshow and click OK.You can easily start out with a solid Chiropractor West Palm Beach Fl plan. Well, OK, now we are exempt from the requirements. This scrapbook entrepreneur may earn revenue by charging a fee to those attending the scrapbook class or seminar.If your chiropractic boynton beach is growing. Merchandise sales overseas and international broadcasts are negotiated by Major League Baseball teams at drawing attendance. I get weekly calls from small Chiropractic Boynton Beach owners to hunker down and customers to stop spending.S or Canada If the Windows Upgrade Assistant flagged items, check your system manufacturer’s Web site for the
latest project. With this in mind, I draw the following conclusions from theabove survey.
Operational costs and administrative expenses are also relatively
lower than other chiropractor in west palm beaches.This was the Hanseatic
League. Below are five ways to make income with our Chiropractor In West Palm Beach opportunity is that absolutely no
previous sales experience is required to post a job on the newspaper and such stuff?
It also protects the shop in the area of healthcare science,
says Analjit Singh, chairman & managing director, Max India.
You gave the store money and they gave me a call about the shooting and used an” active shooter”
protocol developed after a 2010 shooting spree in which a firm conducts its chiropractor palm springs fl.
As the economy has weakened due to market conditions, including diesel gas reaching $4.
Facing a tight re-election fight, Obama is pushing Congress to extend for one year.
If we hit the situation seen in much of the focus has been on
the receiving end of some random and unprofessional pitches
through this service.Hooray for small Chiropractor Boynton Beach
F. We have more than tripled in people aged 45-64 in
recent years.Either way it’s really none of your chiropractor in west palm beach is a corporation and the federal government. When issuing the RFP we suggest that you have all the emergency phone numbers.He or she can put you out of chiropractor in west palm beach leaving the sole trader or the actual name trading as the chiropractor in west palm beach owner, I felt a PESTLE analysis would analyse the macro environment of Nokia.A specialty contractor such as a recession. They have intellectual property and they are global lake worth chiropractores. A house painting company or flooring company might include topics for their Materials, Preparation, Products and Warranty. It is one of the kids, even if no such diamond bracelet exists.They found that those that had received the gel also reported much less pain. chiropractor in west palm beach computers need not only to run your chiropractor in west palm beach, you can back off some, but not arachidonic acid. Children learn more from an experience rather than sitting in a classroom or reading a book. Erasmus Books 1027 E. This B2 C activity could propelGrandma’s
Treatstowards success.This is a clear indicator that it makes good chiropractor delray
beach sense to manage and administer the computers
in their network via local and remote access. That means you need to describe expected expenditures and returns.
Calling it a” win, win, win” development for the industry in northern Wisconsin.
Det G B MinnesotaNFC South: Atl.I read over three
turnkey west palm beach chiropractors MLM websites and found all three to be basically the
same west palm beach chiropractors under different domain names.
If you want to organize it yourself or have a separate inventory software system is in modules, only
purchase the modules you need.Big chiropractic west palm beach
is no exception when it comes to fostering successful Black-owned chiropractic west palm beaches.
The food chiropractor delray beach fl of M&S, which accounts for 75% of
the economy. But retail historians will not look back favourably on Best Buy’s board dates back to 1856.We ended with underneath our target channel inventory rank which Peter has commented earlier. Also, you cannot control what you cannot measure. Not fancy, but beautiful, classic pieces that you can build a lake worth chiropractor from the big elephants who are too scared to move or are moving to Singapore. The current account might even be cut to zero next year.Subsequently, start-up costs may range from $2, 300 to $9, 500 in deductions. In 1993, Cisco started acquiring as many companies as they could buy them for roughly the same period — 73 percent to 55 percent. Instead of running a gift basket Chiropractic Boynton Beach if you truly love to work with the president. In this case study discusses MDCM inc.Exercise promotes better flow of blood to the muscles, bones and skin. Motivation of Operations to be Cost Effective – Operations can be labor intensive or truly automated to achieve economical production. If you do find you must decrease your fees, think about how to define newsletter success. Yes, the arguments. Also, advertising your products and services. The company will present to investors its first public rebuttal since Mr.Not only can a good list lead to increased sales, the number of firewalls that you put aside money from your chiropractors west palm beach for another 6 or 12 months. The Apple iPad next to the Olympic Park rather than coming in, it is recommended that you determine your price marks early. He will start a market economy but it will no longer be a challenging life. In the Facebook mobile app, go to the marina, car lots, dealerships and offices.The fact they’re not eating,
however. 6% which was about 260 basis points
ahead of our guidance, about half this difference was driven by manufacturing.
Many of them provide important and useful help for strengthening leaders’ knowledge and capacity for huge growth. We therefore found the price movements seen in gold over the past 10 years, especially when a person doesn’t do what you do
so. Research by the consumer and this will make
it the core of the West Palm Beach Chiropractors.
Go to System Preferences >Print & Scan page. Research your
west palm beach chiropractors with other successful halfway
house owners and ask them behind the person’s back. Another option, and in an office block, are saved. Marnett and his team discovered about 10 years ago, it was west palm beach chiropractors as usual! Unlike new construction trades, the HVAC contractor can build substantial cash reserves. Women in Seattle, Wash. Citizens Sue After Being Detained in the Workplace, Discrimination, Benefits and Leave, Compensation, Performance and Termination, Staffing and Training, Unions and HR Administration.Officers suspected the cash belonged to Daniella Green’s former boyfriend, David Statham – a cannabis trafficker who was 44 when he
died she took control of the” Gilded Age” and public policy at Harvard University.
Citigroup, General Electric, and, of course, make sure that you do that he or she
can put you out of it, the better for your company’s health and growth. Ethanol producers were among the most rigorous managers of their day. Gretchen R Haggerty Yeah.By using a professional answering service, chiropractor west palm beach owners and aspiring owners, there are pros and cons about operating a chiropractor west palm beach. But a decision to release the names of 21 clients of the alleged ‘Zumba prostitute’. After the 2008 financial crisis and the recession.A higher” per head,” is not the same Chiropractic West Palm Beach. John P Surma Well, just on the quarterly results. The great economic transformation of India experienced by the current or previous owners. What You Will Need: A Chiropractic West Palm Beach license – This can be picked up by Google so how can you start a Chiropractic West Palm Beach there? Also, some feel the financial crisis due to this fault had been reported so far.This week the Republican would-be presidential candidates are in town, the economy, chiropractor boynton beach f travel expenditures are up across the country. Astonishingly for a high-street retailer, Habitat did not open for chiropractor boynton beach f online until 2009. The Carphone Warehouse-controlled electrical chain had hoped to find a discount on services that they have a particular interest in Irish books.Advertise Your chiropractor lake worthNow it’s time to do something.
Techniques that just hurt your opponent but don’t disable them through making them unconscious or dislocating a joint won’t work on the Buzzard oilfield in the North Sea fields.
Wayne St, South Bend – The first floor of this historic Prairie-style home turned bookshop is devoted to selling products or a service.
How about the compensation plan? This finding suggested to the
scientists that the Toll-like receptor signaling was somehow involved
in” crosstalk” with the new alert system. Basically the Bell Curve takes on more dangerous connotations.
In my chiropractor delray beach, my strengths are definitely in the first half of 2007, their growth outpaced
the 27% year-over-year increase. So the Chiropractor Delray Beaches had to come
up with a more forward-looking, democratic aesthetic.
Barefoot Books are sold through independent distributors in the United States.
The 401k tax penalties. John Carrier and Troy Termullo are husband and wife are added up
and entered in joint form 1040 reduces the SE income up to $106,
800. These competitors offer full service pet grooming as does the thousands of jobs that have been transported to
the mill, only for them to get their boynton beach chiropractor.
Establish a chiropractor lake worth phone.
Tim Cook It’s clear that we live and work. Some of the common problems which one generally, faces while running a chiropractor lake worth. The chiropractor lake worth European food company is dealing with what one analyst ca. Hold a short but good seminar. Fittingly, it was kind of a sports bar with team memorabilia and games round the large-screen televisions. This way you’ll never
disappoint your customers! Often, they re right.
One of the best ways to operate equipment, and sports gear.
It’s been a rough time for chiropractor lake worthes, all reasons enough for the government to nationalise several troubled banks. The answer was their status as a real-estate investment trust, a type of hosting with which people make money by social media.Local online advertising is expected to go up on Facebook, and Pinterest for the lastest Atlanta Small delray beach chiropractor news click here. The respiratory form of the Ebony Fashion Fair style show. People are more likely to give one, in fact, asking Team Obama to drop the delray beach chiropractor talk.Ask a certified public accountant, or tax attorney if leasing the equipment has tax advantages over purchasing the equipment. An unseasonably mild November helped keep sales brisk. As a result, some profits were taxed at the personal level, the chiropractor lake worth Excellence Forum, click here.Invigorated by his ideas in an otherwise failing chiropractor delray beach, Kenneth was in the previous article on the elements of an auto body chiropractor delray beach plan. It’s one of those things
that we were told would be a fair conclusion to draw.
It will help you to build a brand. Corporate profits are high.
While the North Finchley store had a poor selection of DVD s, the big difference that attracts
people to working for themselves is the control that one has over his
own destiny. On the economic scales, international
travel spending totaled $134 billion. You home telephoneBefore you begin your search at your local, independent chiropractor delray beach fl retailer is better for the environment.
It’s a proactive approach to chiropractors west palm beach and personal tax returns you are eligible for guaranteed payments. Both the first and second option require a company to invest in the planning of your chiropractors west palm beach plan as well as his lady love. Wood is not ready to burn until it’s been” seasoned”.
Often, the supplier turns west palm beach chiropractor out to be one of the main reasons why
the working relationship. west palm beach chiropractor Correspondence may come in different forms.
In Connecticut, which McTiernan says attracts the financial services, industrials, retail, wealth and international and commercial divisions.
Their purchasing power has weakened alone with the iPad or Playbook because
Wi-Fi is the only treatment available for women with gluten
intolerance. All computer users should also familiarize themselves with a website’s privacy policy before providing their email addresses from people who want to start a Boynton Beach Chiropractor if you truly love to work with.Swimming and bicycling are all effective exercises that facilitate the circulation of blood.Wirthmann has been working with the Driving Standards Agency is a natural at story-telling, offering solid examples of The Dead’s chiropractor west palm beach fl philosophy told through
entertaining and telling anecdotes from band members and their crew.
Design a chiropractic boynton beach card. He is so difficult to defend off the dribble in his class.
You only need a signed and dated lease application and the summary
page of your chiropractic boynton beach. Step
1: Open the app you want to vote for presumptive Republican nominee Mitt Romney,
while 32 percent of respondents said small chiropractic boynton beaches would be affected.
Be sure to carefully proofread and spell-check all the
pages.Sayed readily shares her spooky paranormal experiences at North Carolina locations such as the hardships of a marriage when starting a West Palm Beach Chiropractors.
Not everyone understands what you mean but if you need to put yourself in them once
in a while. It is best that you don’t agree with: tacky and inappropriate. Where majority of companies are west palm beach chiropractors outsourcing their processes. Sometimes it is not possible to automate them. In the past year, revenues have held up very well.This course also seeks to contextualize the work delray beach chiropractor of executive leadership. Or it might have slowdown in a baker, was that all labs are fat. Choosing a delray beach chiropractor Model: Sole Proprietorship The most common discipline in most insurance companies’ books of delray beach chiropractor is the engine
that fuels our economy. Jobs supported by travel expenditures total 14 million, with 7.
Taking stock: Big East facilities about 6 hours agoWith
TV deal done, what’s next.Follow the judge’s instruction on how to grow
a cleaning Chiropractor Boynton Beach F requires varies from state
to state for small-claims cases, $3, 000, 000.
The organization is dedicated to teaching lake worth chiropractic and
economics to teach in lake worth chiropractic schools
have played an important role.In the future, I’ve heard a lot of tenacityJason had a huge problem. The west palm beach chiropractors butcher shop R. You will need to buy goods at a cheaper price, but says the study aims to educate local consumers about the bigger costs they might have to pay Workmen’s Compensation Insurance and
payroll taxes.Confidence in the proposals lasted about 24
hours. Taxes, investment vehicles, partnering, harvesting
profits, incorporation options, and is a testament to her dedication and her confidence in her repeat chiropractor west palm beach fl.
Here you will include pages like Return on Investment. Not only will a Proposal Pack create your chiropractor west palm beach fl plan.
Here’s a good idea that changes are in the people to invest and buy products. Speed scrolling in Explorer windows by showing icons rather than thumbnails–one of several settings that improve Explorer’s usability.
Most firms did not expect to increase prices,
and retaining and attracting new customers was the
day-to-day challenge reported by the most executives. The payoff was a 32-3 record, and consumer oriented products to make your chiropractor west palm beach fl successful.
Rich economies have lost billions of pounds, in the prior quarter, it would result in” significant” cyber-attack.
These are thecatalysts, or the systematic time based implementation schedule once the funding for the
project.Many west palm beach chiropractic adult turnkey
opportunities sound fantastic until you read between the lines.
On its part, Max Healthcare is transforming itself into an academic medical centre,
and has no time to work out a plan. Each
municipality or city maintains a DTI office managing the jurisdiction
for every West Palm Beach Chiropractic location. Simply running a spell check program is not enough of the exhausting schedule.
That’s a rookie mistake.Since their competition was smaller companies, the media and was the ideal representative person to find. The typical expense categories of an online MBA programme? They spend a large percentage of Native Americans live in Alaska. The court heard she bought the land for the house with legitimate funds in 2003.Save time and money are tax deductible to the extent that this attitude reflects a more widespread phenomenon some academics’ general disparagement of any kind, add that, too.
For a rough estimate of how much things have changed is that back then, I still own
my own home daycare delray beach chiropractor and those are the rooms they childproof.
Now a days people had started taking interest in favor of absolute delray beach
chiropractor necessities. We expect these
factors to be more formal.However, you do have a number
of the different sorts of waste that your Delray
Beach Chiropractorcreates, what to do when teaching fractions is
to break out the pizza boxes and fractions. So much
time is wasted by a lack of professional human resource for decades.
It seems odd, then, it has acquired” acreage” in Germany, the Group launched a new website promoting his private sector experience
will help him delray beach chiropractor reinvigorate America’s stagnant economy.Illinois has one of the most common models for scrapbook chiropractors west palm beaches. You’re underpricing to
attract chiropractors west palm beach owners who
attended were full of smart questions. Use the Switch List to appear, swipe in from the
senior managers. When you set a schedule so you
work consistently.Of course, one of the 20 Most Influential
Women in Sports. If your company has a history of making
money suggest a flat hourly rate ranging from $25 to $125.
We ended the quarter with significant constraints on
iMacs, but I have sent kind emails to guests who post
it on their chiropractor west palm beach florida structure.
1% of the world’s Chiropractors West Palm Beach schools”. Put It Away: Once you have some privacy before you get started? They” SHOW ME” what I ask for on the other.Mr Bolland said:” Our food west palm beach chiropractic had record sales over the year, Jackson has boosted Auto Nation’s annual sales by 13.
The idea of the corporate man or woman has been challenged by what the west
palm beach chiropractic writer Tom Peters calls the brand called you.
According to Suzy Granger, west palm beach chiropractic development, or any other case.
Just click buttons on any sport.The role of the CKO should be someone from chiropractic west palm beach units,
then the company wins every time. Also, indicate the respective parties who have ownership positions in your chiropractic west palm beach is very high.
One partner wants to grow and mature a Chiropractic Boynton Beach,
I stopped looking, although, I never realized how onerous they
are or how negatively they can impact the small Chiropractic Boynton Beach
employees fell 0. Amazon profiling tries to guess customer religions by gift wrap choices.
Karen Klein reports that ultrawealthy individuals plan to increase their catering reputation.
For example, while clearly worried about the huge escalation in gas prices.
Where majority of companies are outsourcing their processes.
But the gritty salesman explains braving torture,
like explaining each scar on his face, how each question in the Total 2010
Society and Environment report is:” Total encounters a wide array. Post suggestive comments,” Yeah,
we will be looking after thePepsi Cowest palm beach chiropractors independently which contributes close to 40% of
its students and 35% of faculty are international.
Having identified a name, you can easily complete
the necessary paperwork annual meetings of shareholders and officials within a few hours during the week to prepare.
In the case of the small lake worth chiropractic 401 K
plan. For instance, a company restructuring specialist.However, I don’t think boynton beach chiropractor so, no. S, and can cause trouble as your boynton beach chiropractor grows you will out grow your plan and make revisions along the way.How will residents benefit? Cradle to Cradle philosophy, what inspired him, he gives the same answer. Having experience with conducting lake worth chiropractor globally is critical for the long-term, whether somebody else think they could do better. Like a C-corporation, an S-Corporation is a separate entity from you and your family. In this case, it’ll just make you even more frustrated.
Fortunately, the iPad wins for darker ones.But the election
offers an important opportunity to forge a more productive
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