With a general consensus on foundamental Educational reforms now established and partly implemented in Djibouti, one could notice our innumerable similitudes with the previous Somali acculturation to Italian culture or the magnification of everything British in our Woqooyi-galbeed or "Somaliland". Could there be anything worse than acculturation to incompatible, foreign paradigms for an Islamic society? To be fair, the following opinion (written in French) seems oblivious of the governement numerous initiatives, as the principal resistance against linguistic and educational change comes from the masses, while the switch from French to English is hardly the most natural or logical conclusion; yet, some quite relevant are underlined: .................................................. .................................................. ..................... POINT OF VIEW: What is the Use of French in Djibouti?, By Ahmed Ibrahim At the Djibouti meeting of the Council of the COMESA Heads of State in 2006, an anecdote, otherwise humoristic have it not been for its official and particularly embarrassing aspect, was reported. Eyewitnesses indicated that on the eve of the meeting, the organizing committee and preparation was proud of a job well done as well as the diligence of its employees. Everything have been planned in detail: from the banner on the wall to the working documents, the badges bearing the name and functions of the participants raised on the front desks of Heads of State to the content of the pamphlets as well as the subjects of discussions, this was extraordinarily well done and well cared for an administration little known for its organizational quality. Unfortunately, everything was in French; apparently, nobody had thought about informing officials of the host country that Djibouti was the only member of COMESA, which uses French as the official language while the language of the organization was actually, to be sure, English. Who should be blamed for this embarrassing farce? Should we blame these zealous officials who thought they can do the work, prepared for by their degrees of Master in Management and Administration issued by prestigious French universities, or the system of Djibouti and its leaders blinded by a retrograde loyalty to an ancient metropolis, which, moreover, has left the area almost thirty years ago? Djibouti is one of these aberrant entities of the modern world with regard to its language policy. This is an underdeveloped country where the majority of illiterate people use their own national languages different from the official one. It is a country located in an entirely English speaking region. In fact, the closest country using French as its official language is thousands of miles away and has less and less economic and cultural ties with Djibouti. The obvious question is therefore: what is the Use of French in Djibouti? An observer of the situation in Djibouti would be shocked by the slackness and indifference of the leaders of Djibouti regarding the language policy of the country. He would have been outraged by this one-way, almost boundless admiration of a minority elite, dedicated to everything that is French: it thinks, lives and breathes in French, it surpasses itself in its flawless mimicry of French mannerism and uphold exclusively French education and diplomas that decorate walls and are worn as badges of honor and quality. Its routine is rythmed by the vagaries of a Parisian political system which fascinates it at the limits of immoderation; it devours daily and diligently French papers, the kind of "Le Monde" or "Liberation" etc. There is an unbridgeable rift between the reality of the average Djiboutian and the local elite who ruled the country from air conditioned offices. In addition to that, the Djiboutian administration is frozen as bequeathed by France in 1977. The only newspaper in the country, and a governmental one, is issued as in colonial times: in French. Let's remember also that the majority of the population is illiterate, and what is more does not understand French;the schooling system, for its part, remains a vestige of that left by France: French assured from nursery school to university; the administration, too, conducts its business in French, as in colonial times. For example, a nomad woman from the area of Ali-Sabieh who wants to register the birth of his child must do so in French, although the latter and his family can not distinguish that language from Serbo-Croatian. Worse, the news agency and the government releases destined to its people are delivered in a language which the majority are utterly ignorant of: the official journal of the Republic as well as all the official records of the state are both written in French. the national radio and television have both French as their main and official language while national langages such as the Somali, Afar and Arabic are relegated to subordinate annexes. With the administration being French-speaking, websites and external facades of the country are first displayed in French. It is difficult to ignore the height of this aberration, reached when the country's leaders and other members of the government communicate with their people in a foreign language. In that respect and on many occasions, the prime minister of the country adress his citizens mainly in French, even when his audience are Goubeto nomads to whom French is as foreign as Mandarin. Ministers and officials regularly appear in television and radio news speaking in French, with translation into Somali, Afar and Arabic, while 90% of their audience and constituents are ignorant of that langage. It is thus in these circumstances that we ought to reiterate our main question: how is the French useful in Djibouti? Before answering, let us first consider the economic and cultural situation of our country. Djibouti is an Muslim, Arab country with Somali, Afar and Arabic cultures. Our moeurs, our social framework and thoughts are the product of an anchor in a region that shares nothing with a European, Western and Christian France, located at our antipodes. French conveys and imposes a way of being and a lifestyle totally alien to us. Moreover, a Djibouti isnpired by a Parisian newspaper is disconnected from the one who takes his cues from the sermon of the Imam at the local mosque or a discussion with a nomad from the Grand Bara. Films, news and programs from the Djiboutian television convey in general exogenous lifestyles and ways of thinking. It is therefore unequivocally clear that the answer to the question could only be that from a cultural point of view, the French langage in Djibouti is anachronistic and a relic of the colonial era that do more harm and injury than benefits to the Djiboutian social fabric. Therefore, let's reiterate the question of what is the use of French in Djibouti. Once more, before answering this question, let's focus on the economic and developmental ambitions of Djibouti. Firstly, our country has set itself the goal of becoming the Singapore of the Horn of Africa; this is commendable and welcome. To achieve this, our greatest asset are the port and airport of Djibouti, managed by companies based in the Arabian Gulf with English as their main working language, followed by Arabic; moreover, our first client and supplier is the Ethiopian giant, who, for his part, uses English as well as Amharic. Yet, our potential customers and economic zone include Somalia, Sudan, Kenya, Uganda, Rwanda-Burundi and the Arab countries; all this world has in common the use of English and nobody in this region use French. Therefore, it is clear that in order to trade and exchange in this English-speaking environment while being credible as an economic partner, we will have to think and write like them and communicate with them in the language of international business. The surprising question that arises in the next part of this discussion is who will perform this task when the educational system as well as the functioning of the state of Djibouti are based on a language more useful to impress on the Champs Elysée in Paris than to explain to a shopkeeper in Kampala, Nairobi and Hargeisa that Djibouti is an excellent option for their business. Thus, it is long overdue that our country becomes adults and get rid of this typical complex of Africans colonized by France. In the light of the facts documented in this discussion, no one doubts that French is more a handicap than an asset in Djibouti. It is a net disadvantage to the development of the country and it has crippled its regional integration. Culturally, it is also a danger as far as it contributes to the linguistic creolization of the country and the marginalization of the masses who for one reason or another does not work in French; likewise, it cuts the administration off the people it serves. Therefore Djibouti must develop a comprehensive project to reform the state and education so that the country can take the path of linguistic and cultural revival. The road has once be taken by Algeria and Rwanda is in the process of following it today. Thought should be given about promoting Arabic, Somali and Afar as official languages, with English as workplace and education language. French should thus be relegated to the status of a tertiary language, just like Spanish and Chinese.

Let's not miss this quite concise summary of a seminary by AlMaghrib based on Tafseer of Surat AlBaqarah, a quintessential part of the Qur'an with much clarifications for enquiring minds: Breach of Covenant For those in Birmingham (UK), make sure to attend this AlMaghrib seminar

the unreliable Ethiopian airlines, chaired by Mesfin, TPLF number 2 and Foreign affairs minister, has already stopped its flights to Hargeysa since a while. Who can complain when one can just as well board Daallo (now bought and modernised by Emiratis) or another airlines from Djibouti to Hargeysa ...this may even be cheaper as well as quicker! Antara, well said brother!

AUN, a biography will do, as well as links or sites with his lectures/works. Records of the Somali Ulamas biographies and contributions should be written. It seems that the Ilm is slowly disappearing with the deaths of our Ulamas, according to the Hadith, while we are more preoccupied with futilities...

Some time ago around Paris, I was asked by a train agent to move away into another area with my luggages, citing "customers concerns". Another extra x-ray check for my computer afterwards, I was welcomed back with a thorough examination of my green tea bag with gloved hands (I threw it away due to potential residues from the latex). As we are supposed to stay unchanged as "potential threats", my passport was usually put under close scrunity, even though neither Somalia nor any other "suspect location" were mentioned on it! As for acquaintances visiting their families back home, they have to hid it and mention instead Dubai or Djibouti as their destination; yet, they still have to get used to long interrogations. Even worse than the awkward questioning, two brothers were detained for few days in North-America and deported back despite their counterparts being present in persons as well as official invitations! Now, imagine another community put under such humiliations, without the slightest care for decency...

What basis are they using for selecting people? First, I was told this: Thank you for your interest to attend the meeting this Friday (6 March) with President Rayale of Somaliland. Spaces for this meeting are limited, can you therefore email us your affiliation? Kind regards Tighisti Amare Africa Programme Administrator Then, this reply: Somaliland's role in the stability of the Horn of Africa. Speaker: President Dahir Rayale Kahin of Somaliland Chair: Sir Kieran Prendergast Date: Friday 6 March 15:00-16:00 Thank you for registering for the meeting this Friday (6 March) with President Rayale of Somaliland. This email is to confirm your registration. The meeting will begin promptly at 15:00. Please bring this confirmation and some photo ID with you on the day. I look forward to seeing you at what promises to be a very interesting event. Best wishes, Roger Roger Middleton Consultant Researcher Africa Programme - The Royal Institute of International Affairs Chatham House, 10 St James's Square, London, SW1Y 4LE T: +44 (0) 207 9575 759 / 718 M: +44 (0) 788 6927694 F: +44 (0) 207 9575 710 E: rmiddleton@chathamhouse.org.uk W: www.chathamhouse.org.uk/africa Independent thinking on international affairs -------------------------------------------------- ------------------------------ Anyway, I'm not sure I'll get my glasses on time and we are only allowed to take a pair of shoes, anyone else to take the relay in case of a miss or for some drill beforehand? More seriously, here are two issues to which you are invited to add more: -Claims of "spectacular" democratisation concomitant with the persecution of dissidents, among others local particularities. -Corruption affecting even emergency food aid

Society & Education Most Historian as well as Anthropologist experts agree by now that Somalis, too, lost their moral framework and the associated hierarchy of authority through deliberate colonial policies entrenched by the corrupt politicians and the acculturated secular elite (for instance, local interpreters were given a more prominent status than traditional elders and the respected Ulimas or Sheiks by Italian Facists!). Fortunately, a golden opportunity has now offered itself to lay healthier foundations through bold policies aimed directly at the root causes, ie the educational system. One pressing necessity would be to attain Arabic litteracy as both a medium for accessing our rich Islamic scholarship and classics as well as attracting investors, by declaring it our official and educational langage (a status it already enjoys in many countries, including Djibouti with its increasing emphasis on adapted education). Thus, the institution of the Arabic Script instead of the Roman one for Somali writing, combined with a total rethinking of our entire educational philosophy and curriculum would be a logical consequence. In fact, most of us learn Arabic Script at our most tender age while reciting the Qur'aan daily through it; it is only natural therefore that the masses would gain unvaluable intrinsic motivation in attaining Arabic litteracy given our Islamic culture whereby Ahadiths or Prophetic traditions permeates every sphere of our routines, alongside Qur'aanic Aayaats and other Du'as or invocations. While there is a consensus in the educational field that this kind of intrinsic motivation is key to learning, it also happens that Arabic is ideally suited for the phonic method of teaching reading with its regular spelling and phonology (a proven method already in widespread use accross the Islamic World as well as its diaspora). That undeniable advantage would prevent the high illiteracy rates witnessed in the West, despite extensive ressources. In fact, poor students litteracy is unvariably a major complaint from European Universities and employers, to cite but one example among many. Some of the resulting confident students may then be acquainted with foreign langages at an age less propitious to acculturation, for those wishing to progress into fields where it is really needed (eg, Malay, German or Japanese may be more useful to engineering students whereas English would be necessary for the training of diplomats). Finally, because of their self-imposed cultural inferiority complex, many African societies had dismal educational records, even under extensive foreign "cooperation, cooperazione or zusammenarbeit"; that makes all the more pressing our imperative to breakaway from this most nefarious colonial legacy (after all, almost every other country adopt its langage as its main educational base, eg Malay in Malaysia). last but by not means least, we'd rather have a new generation thinking in Arabic than in English, as langages fundamentally influence one's thinking and paradigm, according to the abundant evidence from specialists... Health & Environment With Healthcare being a major concern both for locals as well as Diaspora Somalis contemplating to settle back home, strictly enforced regulations, training of cost-effective primary-care focused clinicians (in the model of Iran, Cuba or Chinese experience) as well as the concomitant establishment of State-subventioned "community pharmacies" for the delivery of essential generic medicines at affordable prices (this has just been institued in Djibouti) are also other priorities. The recent sharp decrease im Maternal Mortality following, notably, the creation of Edna Aden's hargeysa Hospital on the basis of a cost-recovery system is here a source of inspiration (it however provides free emergency treatment of local indigents). While private clinics providing secondary and tertiary healthcare could receive governmental assistance (in tandem with our natural international partners), the focus of our health policy should be prevention as to avoid spiralling, chronic deficits such as those prevalent in so-called "advanced countries", alongside disuasive and diligent enforcement of environmental rules (cheap manufacturing in Asia has much less demanding safety norms than those endorsed by the EU, with the still generalised use of toxic and cancerigen products, such as asbetos, in a various everyday products). Again, it is as much as a matter of common sense as well as ethical responsability, that we should implement the strictest environmental legislation and enforce it unwaveringly, while dangerous substances should be banned altogether as already done by more responsible authorities (there was a retail chain threatening to open shop right at the border when the scottish local authorities disallowed promotional alcohol sales as a marketing strategy!). Failing to do so will condemn us to bankrupcy as many Western countries are already experiencing astronomical debts, a worsening burden for the coming generations who will inherit a ravaged environment at the same time. Simply put, ceding to lobbyies means defeating the very purpose of "Economic Growth & Modernisation" as countries such as China are now facing toxic water and air, droughts, environmental disasters and Hazards on a gigantic scale (in conjunction with more or less open unhuman segregation such as the caste system in India). What is then the purpose of any unsustainable economic activity, especially in the light of our Islamic values? Equally shared prosperity and sustainability are, in other words, what really matters... Security & Self-sufficiency With natural and vital resources such as water and arable land becoming rapidly the main medium-term security concern for governments, self-sufficiency and sustainability are the resulting promoted policies, albeit with varying degrees of urgency and sincerity. Indeed, protecting our soils from erosion and desertification or our aquifer deposits from overexploitation and the associated salinisation become a quintessential part of our struggle for security. Naturally, labor intensive and local agriculture instead of the large-scale, mechanised one is part of the solution as it optimises efficiency and reduces pollution (agriculture is a major source of multiform pollution). The Cuban urban, organic agriculture model is well worth consideration here; so too are other innovative policies intended to maximise production on limited superficies while dispensing with chemicals and unnecessary fuel usage. Promoting a light, indigenous armament industry foir sel-defence purposes, such as the model followed by Sudan, is also important, while national military service would prove to be an excellent fitness-promoting way to foster cohesion, patriotism and inculcate desperately needed civic values, through civilian infrastructure building for instance... .................................................. .......................... Any more suggestion for our beloved leaders fellow nomads?

Seems you are spoiled. Choose the London one and I can arrange a comfortable trip around France plus some lessons...with reasonable fees that is lol

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Allah yarxamhu

Repeated obstructions lead MSF to pull out from Fiiq, Somali Region of Ethiopia "We are unable to consistently carry out independent needs assessments and implement our activities where the needs are greatest," said Hugues Robert, in charge of the Ethiopia program in Geneva. Addis Ababa/Geneva - Unable to respond to medical needs of populations affected by the internal conflict in Ethiopia's Somali region, the Swiss section of Médecins Sans Frontières has decided to stop its activities and withdraw from the Fiiq area where it started an assistance program in December 2007. Since April, 2007, the increase of violence and economic blockade linked to the conflict between the Ethiopian authorities and opposition movements has had critical repercussions on civil populations. Their humanitarian and sanitary situation is further worsened by the drought. These mostly nomadic populations are faced with restrictions of movement that do not allow them to engage into their traditional survival mechanisms and restrict their access to health and food assistance. Repeated administrative hurdles and intimidations towards MSF staff in the Fiiq area have prevented the organization from bringing urgently needed medical care to vulnerable populations. Despite the agreements signed with the federal authorities, MSF international staffs have not received the necessary work permits and could only be on site for short periods. "Over the six months of our intervention, our medical teams could only work for ten weeks in Fiiq town and five in the periphery of the town where the most important needs are," said Hugues Robert, in charge of the Ethiopia program in Geneva. "It significantly reduces the medical impact of our action." Only 84 children suffering from malnutrition have been taken care of, when severe malnutrition rates are up to 9 percent in some villages, according to MSF's last quick assessment in May. In addition, over the past six months MSF mobile teams have only been able to give medical consultations to 677 patients in the most affected rural area around Fiiq, while many more patients would have been expected. The authorities' attitude towards humanitarian organizations has translated into recurrent arrests of MSF Switzerland staff without charge or explanation. "We are unable to consistently carry out independent needs assessments and implement our activities where the needs are greatest," said Hugues Robert. "Despite continuous attempts to improve the working relations with the authorities, our organization can only regret the absence of any room to bring independent and impartial assistance." At a time when there is an urgent need to increase the level of response, MSF Switzerland appeals to the Government of Ethiopia for a change in the general conditions of work applicable to humanitarian organizations in the Somali Region of Ethiopia. MSF Switzerland is working in Ethiopia since 1993 and has developed projects in South-Omo, Sekota, Damot Gale and Gambella as well as responding to epidemics and nutritional needs of the population in Wollyta, Gurage, and Hadiya Zones. In Fiiq, Somalia Region, MSF Switzerland is supporting since December 2007, the health center and organizes mobile clinics for the population of the area.

Iran's Ahmedinajad, AU Jean Ping, Yemen & Kenya Support Pledges (translated from Adi.dj) [...]The famous host of Djibouti has also praised the outstanding role played by our country towards peace and regional stabilization. "I wish to congratulate and encourage particular President Ismail Omar Guelleh for his commitment to peace and his tireless efforts to end the suffering of the Somali people for almost two decades," he said. "Iran is ready to participate in the restoration of security in this country," continued the President Ahmedinejad. The head of state of Iran, Mahmoud Ahmadinejad, has finally invited his Djiboutian counterpart to make a state visit to Tehran. [...] "The AU will also continue to work closely with the Somali government to help set up quickly Somali security forces" (Jean Ping). The government of Yemen has promised to help train 10,000 soldiers in Somalia. Kenya has made the same commitment, as well, to assist Somalia in training airport staff, customs agents and immigration services.(what a change from Nairobi, Addis closest ally as far as Somalis are concerned!)

Again, on a positive note, and following their own concerns about issues such as piracy or immigration, the international community is signaling its eagerness to contribute. Following a recent arrival of the French Foreign ministry in Djibouti, with an important delegation to discuss regional cooperation concerning issue such as piracy and the Somali Peace process, France proposed substantial European support for new Somali security forces trained by Djibouti: On the Somali issue, the minister did not hide his enthusiasm about the Djibouti process. Mr. Kouchner has emphasized the support of France for Djibouti agreements. The French Minister of Foreign Affairs has finally proposed the support of his country for the training of Somali security forces, to which Djibouti could also contribute. He also mentioned the idea to train Somali security forces of some 10,000 men. "France and Europe, I hope, are ready to assist our friends in Djibouti because it is also from here that this can be done," he said. "The president of Djibouti has agreed to contribute to this Forces project", he concluded. (translated from ADI.dj) Should we not really therefore behind Sh Sharif and his highly competent ICU team to finally stabilize our own land without any foreign troop? Indeed, estrangled with a myriad of socio-economic discontents at home and security headaches abroad, long gone are the days the West would rely uncritically behind invasions and other "Peacekeeping" crusades...

dp

where is our patriotism for our country? Is no one bothered about the country as a whole save for their own tribal enclaves?[...] i just had an argument with my mom over this. She thinks we should not care about the south and puntland. She thinks we should care only about somaliland. This mentality is just pathetic and i told my mom i am a muslim first and somali second. Indeed, I have been used now in that same position of advocating for Unity while enraging relatives ("braiwashed" "dreamer" "mercenary" and other adjectives are reserved for our like) and a much more productive line over time is to emphasize the concept of Al Wala wal Bara as well as its link with Tawhid, as this is desperately needed among Somalis. At the same time, what would you expect of a populace which lacks even the most basic Islamic knowledge? Yet, whether it be through business, marriage, studies or life in diaspora, Somalis are becoming ever more interlinked while the new prospects are quite encouraging to say the least... PS: I think it is mainly those of us in Hargeysa that require to be convinced, in my experience, (contrasted to Burcawis, especially in the East side, let alone folks from Awdal and other regions which represent the majority of "Somaliland" territory).

del

Shaykh Muhammad Al-Sumaalee (Somali: Sheekh Maxamed Soomaali, Arabic: شيخ محمد الصومال& #1610;ه‎), (b. 1910-2005) was a Somali scholar and teacher in the Masjid Al-Haram in Mecca. He influenced many of the prominent Islamic scholars of today. Early life Shaykh Al-Sumaalee was born in the Colonized Somali Galbeed, in the village of Amaadin.The Shaykh remembered seeing as a child the Dervish leader Sayyid Abdullah Hassan who led one the fiercest colonial resistance wars in Africa during the scramble for Africa. From the time he was seven he sought knowledge and began memorizing the Quran and read it to his teacher. When the Shaykh was old enough to travel and had memorized all his teachers could teach, he travelled to other lands for knowledge. At the age of 20 he began his travel through Ethiopia and studied the book Nadhm Al-'Umarbatee with Shaikh Muhammad Mu'allim Husayn and several other scholars. He stayed in Ethiopia for two years and then decided to go back home, during the journey he became very sick because of the difference in food between Ethiopia and Somalia, and his Paternal aunt helped him recover from it, after that she gave him an ox so he could sell it on the market and travel to his next destination which was Djibouti. There he studied the book Safeenah An-Najaa but did not finish it due to his short stay in Djibouti which only lasted for two months for he traveled by sea to Yemen. It is said that Shaykh Muhammad became so ill during his boattrip to Yemen that he swore he would never again travel by sea. He arrived in the Yemeni city of Zabeed and stayed there for three months, from there he went to Sana'a His students A number of students studied under the Shaikh, at the Daar-ul-Hadeeth center, in Al-Masjid Al-Haraam, and at the Islamic University. 1. Shaikh Muhammad Ibn 'Abdillaah As-Subayyal, the head of the affairs of the Haramayn and the Imaam and khateeb of Al-Masjid Al-Haraam 2. Shaikh Yahyaa Ibn 'Uthmaan Al-Makkee Al-Hindee, from the scholars of Hijaaz 3. Shaikh Muqbil Ibn Haadee Al-Waadi'ee, the Muhaddith of the lands of Yemen, who described his Shaikh in his book "Al-Muqtarah fee 'Ilm-il-Mustalah" as "the most knowledgeable person about the Science of Hadeeth in the area of Hijaaz." 4. Shaikh 'Umar Ibn Muhammad Ibn 'Abdillaah As-Subayyal, Imaam and Khateeb of Al-Masjid Al-Haraam 5. Shaikh Ahmad Wulu Al-Habashee 6. Shaikh Muhammad Hasan Al-Jaysh

Ciid mabruk ya Sheikh Nur and all, So, all these lovely Arabic text messages from your fellow Muslims...I am just reminded about that muxaadaro vhs on "Xasadka" at a friend's flat lol Allah ha naga dhigo kuwaa digrigiisa ku gaara Ciida dambe inshallah...

Addicted to Tea, Coffee, Soda drinks and other sources of caffeine? Think twice... .................................................. ...................... What is already known on this topic Caffeine is the most common xenobiotic consumed in pregnancy, and there are conflicting results regarding the association of increased caffeine intake in pregnancy with fetal growth restriction and low birth weight These differences could be explained by inconsistencies in accurate quantification of caffeine and in the definition of fetal growth restriction What this study adds Maternal caffeine intake is associated with an increased risk of fetal growth restriction after adjustment for smoking and alcohol intake The size of the association for caffeine intake with fetal growth restriction is similar to that for alcohol intake The association of caffeine with fetal growth restriction seems to be stronger in women with faster caffeine clearance Sensible advice to pregnant women would be to reduce caffeine intake before conception and during pregnancy

Offering Islam, as a universal religion, to the West While polytheism allows every tribe or nation to be content with their particular god(s), monotheism, believing in one God for everybody, is necessarily universal and therefore expansive. Each monotheistic religion is thus a threat to every other religion. Seen under this angle, Islam is a universal religion par excellence. From the Muslim point of view any person who submits to God is Muslim, and self-surrender, al-Islam, is the attitude required of mankind in its entirety. In this sense Islam is God's Own religion. Others would call this an inclusivist attitude, the position of including for in stance all Jewish prophets (pbut), from Ibrahim (pbuh) to Jesus (pbuh), into an Islamic chaine. The early Muslims realized this right away, as manifested in Muhammad's (s) letter campaign in the year 628 (pbuh), in which he invited all potentates around al-madinah to accept Islam. With that letter campaign, the internationalization of Islam began. The Muslims did not subdivide the world into geographic regions. Rather in the true spirit of universalism they divided the entire world into two sectors: The world of Islam (dar al-Islam) and the not yet Islamized world (dar al-harb). Conceptually that meant that the Muslims from early on, saw their faith as a religion with global aspirations and the absence of Islam in the rest of the world as merely temporary situation. Consequently, Islam, always universal in aspiration, has really become universal, for the first time ever, during the 20th century. There are now 30 million Muslims living on Western soil with big mosques that have been constructed in places like Los Angeles, New York, London, Paris, Brussels, Vienna, Rome... (Source: Huntington revisited: From clash to Cooperation by Murad. Wilfried. Hofmann, The life of Muhammad, Ibn Shaq)

How Muslims can contribute to the West Muslims have something important to contribute to the future of the West through helping it to overcome the moral and societal crises in which the Western world finds itself. The West will either learn from Islam to honor again some of the most basic values only recently forgotten there, or that it will collapse in turmoil. You can live against the divine order of things some of the time, but not all of the time. Murad Wilfried Hofmann, a German ambassador and convert to Islam, highlights twelve potential contributions that Islam can offer, not for the greening but for the healing of the West: - The West is suffering from racial prejudice almost everywhere. Islam has not managed to eliminate that vice entirely. But there is no other religion which has done as well in combating racism. Islam is a color-blind religion if there ever was one. - The West, in spite of the Christian commandment of “loving one’s neighbor like oneself,” definitively suffers from a cooling of social relations. Some people do not even have contact with their neighbors. The Muslim Ummah, also in the West, demonstrates the very warmth, friendliness and readiness to help that Western kids miss so much. - Young Western people hate hierarchies in every field, including their job, their church, and their family. Islam is pluralistic and does not even have sacraments which a clergy might administer; no Pope in Islam. Without any possibility for intercession, directly facing Allah on his prayer rug, a Muslim is the most emancipated believer one can imagine; and emancipation is “in”! - The West cherishes rationality. It is indeed the irrationality of Church dogmas like Original Sin, Trinity, and Divine Incarnation which set Islam apart as the most rational of all religions. Is it not the only one whose Holy Book constantly urges people to think, observe, and reflect? - Muslims are structurally sober people, always ready to appear before their Lord or, if the need arose, to drive drunken people home after a party. In view of the degree of addiction in the West-from crack to TV-Muslims are the only hope for drug infested city quarters, be it in L.A. or in Johannesburg. - No society and no State can survive for long the breakdown of the family. If the family disintegrates, society will disintegrate. In a region where only homosexuals seem to fight for the survival of marriage as an institution (for themselves, that is) the Muslim defence of the family becomes essential. - Western women seek to defend their dignity. In their process of emancipation, through competing with men and copying them, they may have gained job openings and economic independence, but they did not manage to protect their dignity. Women in the West remain sex objects as much as ever, as every beauty contest will demonstrate. Against that background, Muslim women demonstrate how to protect their female dignity effectively. - Western people are constantly “stressed” and in need of psychiatric help. Every American has his “shrink,” and emotional intelligence is underrated. Esotericism, the Japanese tea ceremony or T. M. do not do the trick. Prayer, a Muslim’s regular linking up with God, is much more effective in healing modern man’s feeling of being alone and abandoned. - As Western societies are ageing, most capital now being held by widows, the saturated capitalist system is in danger of losing its vitality. Security is valued highest, and there is insurance against every possible risk, including the risk of being blessed with a child. Islam helps to protect and maintain the entrepreneurial spirit by insisting that capital be used not for fixed returns but in a profit-and-loss sharing modality. - At the same time, Islam can reacquaint the West with its obscured aim of putting the interest of man into the center of economic policy, demanding that social justice and human dignity will really be given preference over other economic targets. - Western people are becoming more and more conscious of the risks involved in eating the wrong kind of food. They may discover that the Muslims have been right all along in refusing the unhealthy meat of pigs. In their growing concern for health, based on the control of weight and dietary discipline, Western people might discover Islam’s pillar of Ramadan, as a very modern thing indeed. These are 12 individual contributions which Muslims can make towards the healing of Western society. Each one may not have much impact; but in their totality, to adopt these Muslims attitudes would amount to a social and moral revolution. One may argue that some of these qualities or methods are not exclusively Muslim but also Christian. This is true. However, the de-Christianization of Europe-not of the United States-has reached a point where this religion no longer has a chance of bringing about the moral revolution necessary for saving the West from itself. Nor can any artificial “religion” like modern Shamanism do the trick. Only a partial Islamization of the West could turn the driving wheel sufficiently, steering the West away from its present course towards decline and fall. (Source: Islam in the West by Murad. Wilfried. Hofmann)

What are the foundations to start a life-long quest for Ilm, the uttermost noble and authentic , eternal knowledge? .................................................. ....................... What does one need to become a scholar of Islam? peace and blessings of Allaah be upon him) said: “Knowledge is gained by striving for it.” Ibn ‘Abbaas said: ‘Be faithful slaves to your Lord, patient and learned.’ And it is said that the good instructor is the one who starts teaching people simple matters of knowledge before more difficult ones.” It was narrated that Qays ibn Katheer said: “A man came from Madeenah to Abu’l-Darda’ in Damascus and he said, ‘What brought you here, my brother?’ He said, ‘A hadeeth which I have heard that you narrate from the Messenger of Allaah (peace and blessings of Allaah be upon him).’ He said, ‘Have you come for any other reason?’ He said, ‘No.’ He said, ‘Have you come for trade?’ He said, ‘No. I have only come to seek this hadeeth.’ He said, ‘I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Whoever follows a path to seek knowledge, Allaah will make easy for him the path to Paradise. The angels beat their wings in approval of the seeker of knowledge, and those who are in the heavens and on earth pray for forgiveness for the scholar, even the fish in the water. The superiority of the scholar over the worshipper is like the superiority of the moon over all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind dinars or dirhams, rather they left behind knowledge, so whoever gains knowledge has gained great good fortune.’” (narrated by al-Tirmidhi, 2606; classed as saheeh by al-Albaani). These are some of the virtues of knowledge, and this is just a drop in the ocean. If we were to mention all the virtues of knowledge, it would take too long. Perhaps what we have mentioned here will serve as a reminder to the one who has a heart or gives ear whilst he is heedful (cf. Qaaf 50:37). See Question no. 10471. With regard to the way to gain knowledge, it is to fear Allaah (taqwa) and to be aware that He is always watching, in secret and in the open. Then one should learn from the scholars whose knowledge and religious commitment can be trusted. If you find a scholar who meets this description, then cling to him and consult him in order to gain knowledge. If you cannot find a scholar, then look for a seeker of knowledge (taalib ‘ilm), and if you cannot find such a person, then you must study by using tapes and books that deal with the basic issues of Islam according to the correct methodology of sharee’ah. If you ask, what are the books that we should study? The answer is: First of all you should take a gradual approach to acquiring Islamic knowledge. For each branch of knowledge there are specific books. The first thing you should study should be ‘aqeedah (basic tenets of faith, doctrine), then the sciences which will help you to understand the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), such as Arabic grammar, usool al-fiqh, mustalah al-hadeeth, then fiqh and Tafseer… before all of that you should start by memorizing Qur’aan, because all other branches of knowledge are studied to help one to reach a correct understanding of the Qur’aan. Here we will give you a list of books, organized in order of priority. On ‘Aqeedah: start with the book al-Usool al-Thalaathah [available in English as “The Three Fundamental Bases of Islamic Theology”], then Kitaab al-Tawheed [available in English as “Kitab al-Tauhid”], then Kashf al-Shubuhaat, all by Shaykh Muahmmad ibn ‘Abd al-Wahhaab. Then read Kitaab al-‘Aqeedah al-Waasitiyyah [also available in English as “Principles of Islamic Faith”] by Shaykh al-Islam Ibn Taymiyah. After studying and understanding these books, move on to Kitaab al-Ajrumiyyah, on Arabic grammar, then Kitaab al-Usool fi ‘Ilm al-Usool, on usool al-fiqh, then Kitaab Usool al-Tafseer – both by Shaykh Muhammad ibn ‘Uthaymeen, may Allaah have mercy on him. Then study al-Arba’een al-Nawawiyyah [al-Nawawi’s 40 Hadeeth, available in English in several translations] on hadeeth, then ‘Umdat al-Ahkaam, also on hadeeth. Then start studying fiqh, and it is OK to study the fiqh texts of any of the recognized schools of thought, such as Bidaayat al-Saalikeen, ‘Umdat al-Fiqh, Matan Abi Shujaa’, and Matan Khaleel. We do not want you to be biased towards any of the madhhabs, rather your study should be organized and based on the well-established principles, so that your pursuit of knowledge will be enhanced and you will follow the evidence, not be biased towards any particular madhhab. It should be noted that the books mentioned above are to be studied so that you memorize and understand them. Try to get hold of tapes of the scholars who have commented on these books, such as Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh Muhammad ibn ‘Uthaymeen, Shaykh ‘Abd-Allaah ibn Jibreen, and others. After studying fiqh, read two books on Tafseer. Start with Tayseer al-Kareem al-Rahmaan fi tafseer kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan ibn Sa’di (may Allaah have mercy on him), and Tafseer Ibn Katheer [an abridged version in 10 volumes is available in English]. These are the most important books which the seeker of knowledge should study. When you have finished them, there are more advanced books which we will tell you about when you have finished these books. Keep in touch with us. Sheikh Muhammed Salih Al-Munajjid PS: Check Nasiixa.com!

1. If you have kids, sacrifice your TV, I know it is too much to ask, but think, Abraham was asked to sacrifice his son Ishmael. To get a dose of faith, you need to make a room in your heart, so throw something dear to you, to get something better in value and more lasting in terms of duration, take it from me, you will be surprised of the result. After you throw away your TV, here are the benefits that you can expect: a. You will begin to notice the presence of real human beings who live with you, like brothers and sisters, parents, husband or wife or grandparents, you'd wonder, where have they been all these years?. b.You begin to laugh together, go places instead of sitting in front of the tube, and you will beging reading your daily papers and begin to think and use your brain, instead of the TV doing all the thinking and entertainment for you (I know some people who have their brains in a the new delivery cartons), . Kids begin to read, adults enjoy the company of relatives. Indeed, I remember how hardened we became as kids when we've got a second TV (renting US films was our prefered "entertainment" alongside video-games). In fact, another decisive blow to our eemaan was when we started receiving all sorts of channels and reading was simply no longer "fun". Alhamdulilah though, we had our parents' books and other specially bought for us, albeit I found the former more stimulating (the "Hidden face of World Economy", Somali History or Health references, albeit with "facts" now largely discredited). While Western upper-class frown upon TVs and even ban it, what a pity Somali children are reared without even basic knowledge of their roots, how the world really operates behind the constant multiform propaganda and more importantly the great Islamic classics (ie, a central work yet more relevant than ever work on Aqeedah such as Sh Abdulwahab "Kitaab at-Tawhid")! PS: There is no discussion possible on the fact that TVs are also a social disaster in many ways, not least through their promotions of pathologic attitudes and relationship, while stunting both moral and intellectual growth...

On what conditions should I write or post? Here is a beginning of answer, more general than it may seems at first glance: Saving the Muslims from loyalty to the west in their journalistic writings Dear Shaykh, this is a project which I have been thinking about for a while. It has to do with sending letters to journalists. I have divided journalists into three categories: those who are well-versed in deviant thought; those who are no more than an echo but do not really understand anything; and the ordinary kind who are not influenced by any ideology at all. The purpose of that is to guide those journalists who have gone astray. I have sent letters to a few of them, and I have had good and promising results, praise be to Allaah – especially from the women. This is by the grace of Allaah. I need your advice. May Allaah reward you with good. Praise be to Allaah. May Allaah reward you with good for your efforts to support the religion of Allaah and to save these people from kufr, rebellion and sin. We suggest the following: Remind them of their Islamic roots and make them feel nostalgic for their religion. Remind them of Allaah and the Last Day. Allaah says (interpretation of the meaning): “Their testimony will be recorded, and they will be questioned”[al-Zukhruf 43:19] Remind them of the seriousness of apostasy, and that the apostate does not deserve to live, according to the standards of sharee’ah. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever changes his religion, kill him.” Remind them of the foolishness of blindly imitating the west, and mention some of the bad things that happen in the west, quoting statistics, etc. Remind them of the blessing of their ability to write, and that this ability must be used to obey Allaah and defend His religion, as Hassaan ibn Thaabit and others did. Remind them of the seriousness of showing loyalty to the enemies of Allaah, and the stern warnings that have been narrated concerning that, and that adopting western thought and principles that go against Islam is a form of loyalty to the enemies of Allaah which puts one beyond the pale of Islam and constitutes apostasy. Islam Q&A Sheikh Muhammed Salih Al-Munajjid PS: As a principle, our whole life should be dedicated to the prevention of vice and propagation of virtue (Amr bil Ma'ruf wa Nahyi 'anil Munkar) as part of our core mission and existence as worshipping slaves of Allah's. Thus, no action of ours should be without purpose and underpinned by a sound knowledge of Aqeedah and Shariah (through which our creator regulates from the manners of our intimate hygiene to our socio-economico-politic life)...

Wondered about how all these "Humanitarian" agencies always managed to degrade already dire situations? .................................................. ....................... AHF Campaign In August 2007 Cipla was confronted by a US-based group known as AIDS Healthcare Foundation (AHF) with a well-funded campaign of full-page ads in various Indian newspapers suggesting Cipla was pricing an AIDS drug called Viraday higher in India than in Africa.[2] In response to AIDS Healthcare Foundation's claims Cipla issued a short statement pointing out that the company had not sold a single pack of Viraday in Africa. It also underlined that Cipla sells its other AIDS drugs to the Indian government at the same prices it sells to Africa, and questioned AHF's agenda.[3] According to AHF and news reports, Cipla threatened a defamation lawsuit against the organization. On August 21, 2007 the Indian Monopolies and Restrictive Trade Practices Commission (MRTPC) announced that it would look into Cipla's pricing and claims made by AHF.[3] On September 1, 2007, The Economic Times of Delhi wrote that: It has now emerged that Aids Healthcare Foundation (AHF), the US-based NGO that accused Cipla of over pricing anti-AIDS drug, Viraday, in India is part funded by American anti-AIDS drug maker Gilead and the NGO's treasurer is a senior Gilead executive. This is largely the reason why foreign and Indian NGOs such as Medicins Sans Frontieres (MSF), Delhi Network of Positive People (DNP+), Indian Network of Positive People (INP+), Sahara and others refused to be part of AHF's anti-Cipla campaign. Cipla is also the only Indian company opposing Gilead's patent application for its blockbuster anti-HIV drug Viread in India. The hearing for the patent case of Viread is due in October. ... Says a head of an NGO, who did not participate in the anti-Cipla campaign: “There is a conflict of interest in the campaign. AHF is funded by multinational pharma companies. A senior Gilead executive is one of the directors of AHF and the campaign choose to target Cipla for over pricing at a time when it is fighting Gilead's patent case in India. There is a discomfort and many civil society groups decided to stay away from the campaign.”