Dr Dikran Abrahamian - Keghart.com
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Serzh Sargsyan to Armen Sarkissian:
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IS ISLAM A RELIGION OF VIOLENCE? THE NEW ATHEISTS SAY SO. A NEW BOOK REFUTES THEM BUT PROBLEMS REMAIN.
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‘Do you believe Islam is a religion of violence?’ a Somali engineer asked me. My reply was succinct but I might have added: ‘Read this book!’ Meaning Mohammad Hassan Khalil’s Jihad, Radicalism and the New Atheism. A thoughtful work, grappling not with atheism – the post-Christian West laps that up – but with that haunting, topical word: jihad.
Jihad, as embedded in Qur’an and hadiths, is the reason why atheists Sam Harris, Ayan Hirsi Ali and Richard Dawkins claim Islam is intrinsically bound up with terrorist deeds like 9/11, suicide bombing, ISIS and so on. Khalil’s strategy is to point out flaws in the atheists’ arguments, e.g. their limited knowledge of sacred texts. Also, he produces an impressive array of Muslim scholars and citations condemning Islamist terrorism. Still, it is a bit peculiar when anti-terrorist fatwas against Bin Laden and ISIS emanate from official Saudi ulama like Grand Mufti Abdulaziz al-Shaykh. Because the Saudi-Wahhabi version of Islam is behind much worldwide mischief. A tad insincere? Orders from the House of Saud? (They largely own the scholars.) Maybe both.
Likewise, previous Grand Mufti Bin Baz’s advocacy of peace between Palestinians and Israelis at Oslo followed a Saudi foreign policy shift. (Bin Laden was incensed and threatened jihad against the regime.) Khalil reports an adversarial exchange between Bin Baz and Pope-like Sheikh Yusuf al-Qaradawi. The latter, Khalil contends, argued that ‘conquest-driven, aggressive jihad’ is out of date. Interesting but why then did al-Qaradawi once boast on TV that Muslims will one day conquer old Rome, the priest’s birthplace? Sounds jolly aggressive to me…
The distinction between defensive and aggressive jihad is real and the book discusses it well. However, when you read that Bin Laden considered his war on America as ‘defensive’, you suspect: is the dispute really about words? Calling the obliteration of the Twin Towers with their innocent civilians a ‘protective’ act seems illusory. Self-defence is good for PR, being the only justified cause for war in international law and so fostering a psychic sense of rage at Muslim victimhood. Hence the ISIS butchers pretended to fight ‘defensively’. Why not candidly recognise the Islamic case for aggressive jihad? Undeniably, not all the wars fought or commanded by Prophet Muhammad in Arabia were merely defensive. A view championed, amongst others, by Egyptian Islamist thinker and ‘martyr’ Sayyed Qutb. I agree with him.
The book also debates the status of civilians, or non-combatants, during jihad. Limitations on targeting them exist. They were asserted even by that fountainhead of radicalism, the medieval scholar ibn Taymiyya, ‘unless they actually fight with words’. I wonder though whether the modern, humanitarian concept of non-combatant immunity can be projected back into a past with different mores. When Alexander the Great after a long siege conquered Tyre all the men, fighters or not, were slaughtered. Women and children were spared but sold into slavery. Similarly, when a double-dealing Hebrew tribe which had broken a treaty surrendered to the Prophet after siege, men were executed and the women and children enslaved. Tough.
The now defunct Raqqa Caliphate is notorious for reviving slavery, particularly regarding captured Yazidi women. (A terrorist looked forward to purchasing Michelle Obama on the local slave market!) Khalil usefully observes how ISIS relied on an apocalyptic hadith about signs of Judgment Day. The influential Sufi Sheikh al-Yaqoubi, with whom I corresponded, blasted jihadis on that issue. Less weight with most Muslims will have the authority of feminist academic Kecia Ali... But the matter of slavery is tricky. Can sharia forbid a practice the Prophet permitted and which lasted in some Muslim countries until the last century? From a legal viewpoint, can what was once licit be made illicit? Even al-Yacoubi hedges about his condemnation with the telling phrase ‘without justification’. Does he perhaps imply that there could be a legal justification for slavery?
New atheism. Take Ayan Hirsi Ali, the ex-Muslim controversialist. She is not a scholar but has experiential, inside knowledge of Islam, having lived in Mecca. In a 2010 book she called for ‘a Christian solution’ vis-à-vis violence in the name of Islam. (Bit funny for an atheist.) Something, she says, intrinsic to that religion. Churches were to lead the battle, presumably to convert Muslims to the Cross. Alas, timid Christians shunned her appeal so now she demands a Muslim heretical reformation. One requirement is that Muslims give up not only armed jihad but also Muhammad’s ‘infallible status’. Of course, Islamic theologians differentiate between the prophetic and the human roles of Muhammad. Does she mean the former? Like asking Southern Baptists to give up St Paul! Bizarrely, the list includes abolishing belief in ‘life after death’. Fine for an atheist but for Muslims? Not on.
Khalil refutes Ali with his superior knowledge of holy texts, contexts, details and the like but a problem remains. Why did ISIS manage to attract so many recruits, the young especially? Is it because their knowledge of Islam is limited? Should real scholars teach them a proper understanding of Qur’an passages like the ‘sword verse’ (9:5), about which Khalil takes Ali to task? There are indeed serious Imams who reject radical, violent interpretations. Unfortunately many owe their jobs to their governments, like the chief Imam of al-Azhar University. That discredits them in the eyes of radicals. Muhammad Ahmad, the Mahdi of Sudan, branded them ‘Ulama As-Su’, scholars of evil. If only Islam had a Pope…
Actually, mystical Muslims which conceive jihad only in a spiritual sense already exist. Such as the 25 million followers of the Agha Khan, the Ismailis. Maybe the New Atheists can convert to that!
Revd Frank Julian Gelli
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ARKA, Armenia
Jan 16 2018
Foreign citizens will not have right to own agricultural land in Armenia
A set of changes to Armenia’s Land Code, passed today by the parliament in the second and final reading, deprives foreign citizens of the right to own agricultural land in the country.
First deputy justice minister Artur Hovhannisyan explained that the changes affect both foreign nationals and former citizens of Armenia who did not acquire or lost the special status of a foreign citizen in a timely manner. According to him, the changes are stipulated in the new edition of the Constitution.
He said if citizens of Armenia are deprived of their citizenship, the community in which they own land plot will have the right to put it out for a public auction and sell it within a year. The decision on the sale of land plot can also be made on the basis of a court ruling on a community petition.
In fact, as Hovhannisyan explained, if a person has emigrated to another country and adopted its citizenship, or if they are in Armenia, but do not have Armenian citizenship, then under the new rules their land plots will be alienated.
He noted that all data on citizens, as well as their property, will be constantly checked by the state register and other responsible structures for regular monitoring and verification.
"It should also be emphasized that the provision of the law applies only to agricultural land and will not extend to other real estate, including the houses of non-residents," Hovhannisyan said.
He said this problem can not be put off as areas of uncultivated agricultural land, including in irrigated and high yielding regions are increasing in rural communities as their owners emigrated to other countries and many of them received their citizenship , while retaining ownership of land in Armenia.
Public Radio of Armenia
Jan 16 2018
Freedom in the World 2018: Armenia & Artsakh ranked as ‘partly free’
Armenia and Nagorno Karabakh have been rated as a “partly free” in a new reports published by the Freedom House.
The reports titled “Freedom in the World 2018: Democracy in Crisis” indicates that democracy faced its most serious crisis in decades in 2017 as its basic tenets—including guarantees of free and fair elections, the rights of minorities, freedom of the press, and the rule of law—came under attack around the world.
Armenia’s neighbor Georgia is also ranked as “partly free,” will Azerbaijan, Turkey and Iran are all labeled as “not free.”
European Economic Union members Russia, Kazakhstan and Belarus also have the “not free” status, while Kyrgyzstan is “partly free.”
Freedom in the World is an annual global report on political rights and civil liberties, composed of numerical ratings and descriptive texts for each country and a select group of territories.
The 2018 edition covers developments in 195 countries and 14 territories from January 1, 2017, through December 31, 2017.
A1+
Quality of life index of Yerevan is ranked 152 out of 204 cities
January 11,2018
According to one of the world’s largest databases, Numbeo’s latest results, the quality of life index in Yerevan in 2017 was 112.59 points, ranking 152th among 204 cities.
In determining the quality of life index, the purchasing power, safety index, health care index, cost of living index, property price to income ratio, traffic commute time index, pollution index, and climate index are taken into consideration in calculating the quality of life in the country or city.
The worst indexes for Yerevan are the purchasing power and property price to income ratio. Health care index and pollution index are average.
Our neighbor Tbilisi, Georgia, is on the 151th in the list, with a slightly higher purchasing power and health care index than in Yerevan. Baku, the capital of Azerbaijan, is on the 182th place, with lower indexes than Yerevan, except for the climate index. Moscow ranked the worst among the former USSR capitals by taking the 184th place, which has lower indicators than Yerevan by all indicators, except for purchasing power and health care index.
Panorama, Armenia
Jan 16 2018
Armenia Murals of the Armenian Church attract thousands of visitors in Turkey
Thousands of tourists and locals visit to see the murals of the Armenian Church in T the southern province of Karaman in Turkey, Ermenhibaner reported.
The Holy Mother of God Church located in the ancient Tapujak district is reportedly an examples of Byzantine era basilica with construction records dating back to the 17-18 centuries.
In 2007, the Church was passed to the ownership of Turkish ministry of culture and tourism with later renovation works launched in the building.
The head of the province tourism and culture department Abdullah Kuluch told Anadolu Agency, the mural paintings on the church ceiling were covered under plaster and were discovered only in 2007 during the renovation works.
“Thousands of visitors attend the church annually to see the murals which are unique in the whole province of Karaman, thus even further attracting the flow of people,” the agency quoted him as saying.
Kuluch added that before 2007 the church had been used as a prison, while the renovated building today hosts number of cultural events.
News.am, Armenia
Jan 14 2018
Istanbul street officially named after famous Armenian photographer
Tosbağa Street in the Beyoğlu district of Istanbul, Turkey, has formally been named after famous Istanbul Armenian photographer Ara Güler.
Güler has photographed the sign of the street named after him and posted it on his Twitter account.
Ara Güler has lived at this street for numerous years, and his photo studio is also located there.
Güler, who was recognized as “Photographer of the Century” and is also known as the “Eye of Istanbul,” was born in the city in 1928. He began his journalistic career in 1950, he has received many Turkish and international awards and titles, and he has photographed numerous world-renowned personalities.
Aravot, Armenia
Jan 14 2018
Azerbaijani teacher dismissed for putting Armenian national costume on pupil
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