30.04.2008
Abdalqadir ou Abdelkader as-Sufi
Abdalqadir as-Sufi (born 1930 Ian Dallas in Ayr, Scotland) is a Shaykh of Tarbiyah (Instruction), leader of the Darqawi-Shadhili-Qadiri Tariqa, founder of the Murabitun World Movement and author of numerous books on Islam, Sufism (Tasawwuf) and political theory. Born in Scotland, he was a playwright and actor before he accepted Islam in 1963 with the Imam of the Masjid al-Qarawiyyin (Qarawiyyin Mosque) in Fes, Morocco.
Abdalqadir as-Sufi has been actively spreading Islam since that time and has students all over the world in both Muslim and non-Muslim lands. He continues to write; among his latest publications are The Book of Tawhid, Ian Dallas Collected Works and The Time of the Bedouin – on the politics of power (as Ian Dallas). His commentary on current events and issues affecting Muslims in different parts of the world can be found on his website. He currently resides in Cape Town, South Africa, where he holds regular gatherings of Dhikr and instruction in the Islamic sciences.
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[edit] Early life
In 1930 Ian Dallas was born in Scotland of a Highland family whose history dates back to 1279. Educated at Scotland's oldest school, 'Ayr Academy' (founded 1233, Royal Charter 1798), he went on to study at the Royal Academy of Dramatic Art (R.A.D.A) and the University of London, where he was tutored in Elizabethan social history by Muriel St. Clare Byrne. On leaving R.A.D.A. he wrote his first play, A Masque of Summer, which was presented at the Glasgow Citizens' Theatre. His second play was first presented at the Pitlochry Festival Theatre, and then at R.A.D.A.'s Vanburgh Theatre with Albert Finney in the lead. This led to a BBC TV presentation with Peter Cushing and Mary Morris. Contracted to BBC TV Drama, there followed a series of plays and dramatisations. His adaptation of Conrad's 'Secret Agent' starred Sir Alan Bates, and that of O'Neill's 'Strange Interlude' starred Diane Cilento. With Constance Cox he initiated the first ever BBC TV classical series with 'Jane Eyre' and 'Vanity Fair'. His original plays on TV included 'Statue of David' with Jill Bennet and 'Light from a Star' with Isa Miranda. After this he travelled extensively in Greece, France and Italy.[1] In 1963 he starred in Federico Fellini's film 8½ as "Il partner della telepata" [2].
[edit] Conversion
As-Sufi converted to Islam in 1963 in Fes, Morocco as Abdalqadir, witnessed by Shaykh Abdalkarim Daudi, the Imam Khatib of the Qarawiyyin Mosque, and Alal al-Fasi. He then joined the Darqawi order as a student of Shaykh Muhammad ibn al-Habib,[3] who conferred on him the title of as-Sufi. He travelled Morocco and Algeria with his Shaykh and was further instructed in Sufism by Sidi Hamud ibn al-Bashir of Blida and Sidi Fudul al-Huwari as-Sufi of Fes.[1]
[edit] Tariqa
His Idhn (authorization) for the Darqawi Tariqa comes through two Shaykhs: Shaykh Muhammad ibn al-Habib of Morocco, who was his first Shaykh and who made him his Muqaddem (representative), and Shaykh Muhammad al-Fayturi Hamudah. After returning to Europe from Morocco, he was ordered to Benghazi, Libya, by Shaykh al-Fayturi, who was a direct inheritor from Shaykh Mustafa al-Alawi. There he was put into Khalwa (retreat). Some time after this, Abdalqadir as-Sufi announced his leadership of the Darqawa.
In this initial period he oversaw an important set of translations of Islamic texts for the first time in English, including Malik ibn Anas's "al-Muwatta", Qadi Iyad's "ash-Shifa", as well as the Diwans of his two Shaykhs and Ahmad ibn 'Ajiba's "Basic Research".
[edit] Teaching
Abdalqadir as-Sufi advocates adherence to the original legal school of Islam, the Amal of Ahl-ul-Madinah[4] as recorded by Malik ibn Anas, since, as discussed at length in his seminal work Root Islamic Education[5], he considers this the primal formulation of Islamic society and a necessity for the re-establishment of Islam in the current age. Within this he further advocates and teaches the 'Aqidah of Ash'ari and the Tasawwuf of Imam Junayd Baghdadi.
Abdalqadir has been responsible for the establishment of three mosques,
- Ihsan Mosque, Norwich, England[6]
- The Great Mosque of Granada[7]
- The Jumu'a Mosque of Cape Town, South Africa.
His students are encouraged to recite the Wird[8] of Shaykh Muhammad ibn al-Habib and the instructional Qasidas from the Diwans of Shaykh Muhammad ibn al-Habib and Shaykh Muhammad al-Fayturi.
[edit] Murabitun World Movement
In the early 1980s Abdalqadir founded the Murabitun Worldwide Movement, whose aim is to work towards re-establishment of Islam in its totality. Primary emphasis is placed upon the pillar of Zakat (Islam's obligatory tax on standing wealth) which, as Abdalqadir argues, has been abolished, since being changed beyond recognition by the acceptance of the dominant, non-Islamic financial and political practices. He has argued that the restoration of Zakat necessitates a restoration of the authentic Shari'ah currency, the Islamic gold dinar and silver dirham, in the weights and measures used at the time of Muhammad and recorded by Umar Ibn al-Khatab, the second Caliph of the Muslims. The other major condition of a correct Zakat, he argues, is the existence of personal rule, or Amirate, since Zakat is, by Qur'anic injunction, accepted rulings and established practice, taken by the leader, not given as a voluntary sadaqa.[9]
His position on the Islamic gold dinar and silver dirham has been expanded upon at length using the sources in the Fiqh, and formulated for modern-day application, by his student Umar Ibrahim Vadillo.[10]
[edit] Dallas College
Abdalqadir founded Dallas College in Cape Town in 2004 as a centre for the education of Muslim leaders.[11]
[edit] Authorship
In 2001, the Universiti Sains Malaysia conferred on him an Honorary Doctorate of Literature for his life’s writings.
The books he has written over the past 30 years include:
- The Book of Strangers, SUNY Press 1972 ISBN 0887069916
- The Way of Muhammad,[12] an existential exposition of the pillars of Islam from the perspective of Sufism (Diwan Press, 1975, ASIN: B0000D74TC)
- Indications From Signs, Diwan Press, June 1980, ISBN 0906512123
- The Hundred Steps, a classic work on key steps in the path of Sufism (Portobello Press, ISBN 1874216045)
- Qur'anic Tawhid, ISBN 9838994294
- Letter to An African Muslim, Diwan Press, 1981, ISBN 0906512131
- Kufr - An Islamic Critique, Diwan Press, 1982, ASIN: B0007C6U32
- Root Islamic Education,[13] written on the school of the people of Madinah under the leadership of Imam Malik (Madina Press, June 1993, ISBN 1874216053)
- The Sign of the Sword (Norwich: Diwan Press, 1984), In which he promotes the violent overthrow of the western banking system through coordinated violence, such as bank robbery, and the execution on nuns.[14]
- The Return of the Khalifate, a historical work on the Ottomans, their demise and its causes and an exposition of a route to the recovery of the khalifate (Madinah Press, 1996, ISBN 1874216215)
- The Technique of the Coup de Banque[15] on the modern age since its inception in the French Revolution. (Kutubia Mayurqa, 2000, ISBN 849305156X)
- Sultaniyya[16] is a modern statement on leadership in Islam. Abdalqadir surveys Islam under the chapter headings Deen, Dawla (polity), Waqf, Trade, the Sultan — personal rule — and Tasawwuf. (Madinah Press, Cape Town, 2002, OCLC: 50875888)
- The Time of the Bedouin ( Bulgate Press, 2007, ISBN 0-620-37366-0 )
[edit] Students
Some of Abdalqadir's students both past and present and notable people influenced by him include:
- Abdalhaqq Bewley
- Aisha Bewley[4]
- Umar Ibrahim Vadillo
- Yasin Dutton
- Asadallah Yate
- Abdalhasib Castiñeira
- Shaykh Ali Laraki
- Shaykh Muhammad Qasbi, Imam of the Great Mosque of Granada
- Mawlana Muhammad Wazani
- Abdassamad Clarke
- Ahmed Thomson
- Anas Coburn
- Abdelghani Melara
- Abdullah Luongo
- Abdus Samad Nana
- Fazlin Khalid[17]
- Abdalbasir Ojembarrena
- Ali Azzali
- Hamza Yusuf
[edit] Translations undertaken by his students
- The Noble Qur'an: a New Rendering of its Meanings in English, by Abdalhaqq and Aisha Bewley (Bookwork, Norwich, UK, ISBN 1-874216-36-3)
- The Muwatta of Imam Malik [18] translated by Aisha Bewley and Ya'qub Johnson (Bookwork, Norwich, UK, 2001, ISBN 0906512174, ISBN 0710303610)
- Ash-Shifa by Qadi Iyad (published as Muhammad – Messenger of Allah) translated by Aisha Bewley (Madinah Press, 1992, ISBN 1 874 216 262)
- The Letters of Shaykh Moulay Muhammad al-Arabi al-Darqawi (published as The Darqawi Way) translated by Aisha Bewley (Diwan Press Norwich, UK, 1980, ISBN 0906512069).
- The Foundations of Islam[19] by Qadi 'Iyad. (ISBN 979-95486-3-2)
- The Seals Of Wisdom[20] by Muhyiddin ibn al-Arabi translated by Aisha Bewley (Madinah Press, Cape Town 2005, ISBN 09-651209-3)
- Sufis and Sufism: A Defence[21] by Shaykh 'Abdu'l-Hayy al-'Amrawi and Shaykh Abdu'l-Karim Murad translated by Aisha Bewley (Madinah Press, Cape Town 2004, ISBN 0-620-31920-8)
- A Madinan View: on the Sunnah, courtesy, wisdon, battles and history by Ibn Abi Zayd al-Qayrawani translated by Abdassamad Clarke (Ta-Ha Publishers Ltd, London 1999, ISBN 1-897940-84-X)
[edit] Chain of transmission
[edit] Gallery
 |  |  |  |
 Shaykh Muhammad ibn al-Habib |  Shaykh Mohamed Al Faytouri |  Shaykh Ahmad al-Alawi |  Shaykh Ahmad al-Alawi |
[edit] Notes
- ^ a b From 'The Collected Works' by Ian Dallas
- ^ IMDB Filmography
- ^ Shaykh Muhammad ibn al-Habib al-Filâlî
- ^ a b Aisha Bewley's Islamic Home Page
- ^ Root Islamic Education
- ^ Ihsan Mosque, Norwich, UK
- ^ Mosque of Granada, Spain
- ^ A litany of verses of the Holy Qur'an and other invocations or dhikr that is given to a student by a Shaykh to be recited on a regular basis.
- ^ Refer to the following articles on his website, Ta Sin Mim - Today, A Ramadan Message to His Majesty King Abdullah
- ^ A fatwa on the permissibility of banking and investments in Islam by Umar Ibrahim Vadillo is available here, Fatwa on BankingPDF (257 KiB)
- ^ Dallas College Website
- ^ The Way of Muhammad
- ^ Root Islamic Education
- ^ See Sufism in the West By Jamal Malik, John R. Hinnells (Routledge 2006), p. 46
- ^ The Technique of the Coup de BanquePDF (336 KiB)
- ^ SultaniyyaPDF (33.7 MiB)
- ^ Fazlin Khalid
- ^ The Muwatta of Imam Malik
- ^ The Foundations of Islam PDF (715 KiB)
- ^ The Seals Of Wisdom (Fusus al-Hikam)
- ^ This rebuttal by two prominent ulema of the Qarawiyyin Mosque in Fes was written in response to the slander against Sayyid Muhammad `Alawi al-Maliki al-Makki in a book called Kitab al-Hiwar,
[edit] References
- The Collected Works by Ian Dallas, Budgate Press, 2005, ISBN 0-620-34379-6
- Website of Shaykh Abdalqadir as-Sufi
[edit] External links
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Sur le mouvement Murabitun
The Murabitun is a worldwide Islamic movement founded by Shaykh Dr. Abdalqadir as-Sufi, with communities in around 20 different countries.
Its principle objectives include the restoration of Zakat, Da’wa, the practice of Bayat (allegiance) to an Amir, the re-introduction of the Islamic currency of Gold Dinar and Silver Dirham, and the establishment of the ‘Amal Ahl al-Madinah.
[edit] History
[edit] Heritage and Historical Antecedents
The name Murabitun means “People of the Ribat” and derives from the famous Islamic movement led by Yusuf ibn Tashfin, which restored Islam in Andalusia. The term Ribāṭ is defined by Ibn Rushd as "holding fast to outposts of the Islamic lands in order to protect the Muslims therein,"[1] and also refers to the outposts themselves. Its root appears in the Qur’an as the command Rabitu[2].
[edit] Modern History
The founder of the modern Murabitun movement, Shaykh Dr. Abdalqadir as-Sufi, met his first Shaykh, Muhammad ibn al-Habib in Meknes around 1968, and was made Muqaddem and given the title “As-Sufi”. Shaykh ibn al-Habib said to him, “You can stay here with me, and something might happen. But go to England and see what will happen,”[3] and so he went to London and gathered a group of new British Muslims, returning to Morocco in 1970. That group grew continuously, founding a learning centre in Bristol Gardens, London, in 1972, and another centre in Berkeley, California.
There was a constant flow of people into Islam around Muqaddem Abdalqadir as-Sufi, who during that period travelled constantly in Europe and America, held talks, and published works such as The Way of Muhammad[4] and Islam Journal proposing that Islam could be understood, and entered, as the "completion of the Western intellectual and spiritual tradition"[4]. He also initiated some important translations into English of classical texts on Islamic Law and Sufism, including The Muwatta of Imam Malik[5] and the Letters of Shaykh Darqawi, published as The Darqawi Way.
In 1982 Shaykh Abdalqadir as-Sufi held a series of talks in America which were to become the basis of his seminal work, Root Islamic Education[6]. He had arrived at the position that the practice of Sufism led by necessity to a full working commitment to the establishment of the social practices and structures of Islam. Around that time the communities of Muslims founded by him began to organise themselves under the leadership of Amirs, in emulation of the practice of the first Muslim communities. This period saw the emergence of communities in Malaysia, South Africa, Denmark, and the growth of a strong community in Spain.
After periods in Spain and Scotland, Shaykh Dr. Abdalqadir as-Sufi moved to Cape Town, South Africa in 2002, from where he offers guidance to the Murabitun movement and to the world Muslim community in general.
[edit] Position on Zakat
The political and social work of the Murabitun centres around the restoration of the “fallen pillar”[7] of Zakat, which, it is claimed, has been abandoned on several primary counts.
Principally:
- that it must be taken by an Amir[8]
- that if it is on money it must be taken in gold and silver[9]
- that it must be disbursed immediately.
As their authority for this position the Murabitun cite a wide range of sources, beginning with the Qur’anic injunction to take Zakat[10], the Prophetic practice of Zakat-taking, the well-known position of the Khalif Abu Bakr as-Siddiq[11], and the established practice among the world Muslim community which was until relatively recently the assessment and collection of Zakat by the Leader and his collectors.
This they place in contradistinction to the currently prevailing practices of voluntary self-assessment, donation to the Zakat charity of one’s choice, and the placement of Zakat donations into interim or even long-term investment funds. This, they argue, destroys the political cohesion of the Muslim community, which is based primarily on the circulation of wealth along Divinely revealed lines[12]. They also condemn Zakat investment funds as un-Islamic.
[edit] Shari‘ah Currency
Connected with their position on Zakat is their perhaps more widely known work promoting the Islamic Gold Dinar and Silver Dirham, which has been developed above all by the scholar Umar Ibrahim Vadillo. Paper money, since actually a promise of payment written on paper, can from the point of view of Zakat only be considered in terms of its value as paper[9], since Zakat cannot be discharged by passing on a token of debt owed to a third party. Vadillo has written extensively[13] on the origins of paper money and the Islamic position on money.
The Murabitun trace the bi-metallic currency back to ‘Umar Ibn al-Khattab[14], who was the first to formulate its specific weights and purities, although gold and silver money was in fact prevalent at the time of the Prophet and before Islam[15]. They also cite the Dinar’s mention in the Qur’an[16], its use in the universally accepted fiqh to define the terms of Zakat, and its mention as currency throughout the entire body of Islamic Fiqh.
[edit] Amirate, Sultaniyya, Khalifate
The Murabitun advocate Personal Rule as the Islamic and indeed natural form of human governance[17][18], taking authority for this position from extensive Qur’anic references[19], the Sunna of the Prophet himself, extensive Hadith, the consensus of the scholars[20], and the practice of all the subsequent Khalifs, Sultans and Amirs of every significant Muslim society until the cessation of effective Ottoman sultaniyya in 1909.
[edit] Da’wa
The Murabitun began as and remains a Da’wa movement, inviting people of all races and social walks to accept Islam. Their gatherings are characteristically multi-racial, and their largest numbers of adherents are from the indigenous tribes of Southern Africa and the Central American Indians, while indigenous European Muslims of the first and second generation also feature prominently.
[edit] ‘Amal Ahl al-Madinah
Shaykh Abdalqadir as-Sufi entered Islam in Morocco, and this has been misinterpreted as the reason for his promotion of the school of jurisprudence of Imam Malik. His advocacy of Malik’s School of Madinah is explained at length in his seminal work Root Islamic Education, in which he argues that the record left by Malik – as the inheritor of the lived social reality of the first three generations of Muslims in the city of the Prophet (as opposed to the other Schools, which were formulated in other places), and as the first formulator of Islamic Law – is necessarily and far and away the closest to the complete Islamic blueprint required for the revival of Islam in times of advanced degeneration (i.e. the present day). The Murabitun do not, however, in any way dispute the validity of the other legal Schools[21], nor is adherence to or advocacy of the Madhhab of Malik a condition of membership of the Murabitun.
[edit] Islamic Trading and Social Welfare
The Murabitun advocate a revival of the forms of trading and social welfare practiced during the first generations of Muslims and for most of the history of Islam, proposing that these are the natural modes of human activity and rejecting the dielectical categorisation of “ancient” or “modern”, a set of opposites whose application to Islam they consider irrelevant and misleading[22].
These models have been formulated in detail and include Awqaf[23] for the funding of social welfare institutions, mosques and other public facilities; markets governed by rules such as the prohibition of charging rent for market-space; guilds as the natural form of professional organisation; and caravans, representing the movement of goods from point of purchase to point of sale as opposed to monopoly distribution.
Umar Ibrahim Vadillo has been instrumental in formulating these modules in terms of the modern technological world.
[edit] Position Against Terrorism
Shaykh Dr. Abdalqadir as-Sufi has consistently identified terrorism and suicide tactics as forbidden in and alien to Islam, and indeed as a phenomenon with no precursor in Muslim history. Instead, he then states, its original appearance as a tactic and a psychology was among the Isma‘ili sect of the Shi‘a religion, and it later emerged among the Russian nihilists of the late 19th century[24]. The Murabitun have also consistently separated themselves from the personnel and ideology of terrorism.
[edit] Organisational Form
The Murabitun advocate Bayat (allegiance) to Amirs and leaders among the Muslims in general, arguing that this is and always has been the mainstay of Islamic political organisation. Accordingly they also organise themselves around Amirs. This is distinct from the role of the movement’s founder, Shaykh Dr. Abdalqadir as-Sufi, who, while exercising an undoubted influence, is a spiritual guide rather than a political leader – and arrangement common throughout the history of Islam[25][26].
There are no formalised rules of membership or affiliation to the Murabitun, rather the movement consists of individuals and groupings seen as actively working towards the Murabitun’s aims while acknowledging affiliation. As such it is not a political party with official membership or a fixed programme or even ideology.
[edit] Tariqa
Many but not all members of the Murabitun are also Sufic murids of its founder, Shaykh Dr. Abdalqadir as-Sufi, and as such are also members of the Qadiri-Shadhili-Darqawi Tariqa.
[edit] Political Influence
The Murabitun have had considerable political influence, principally in the sphere of the Islamic Gold Dinar and Silver Dirham. Dr. Mahathir Mohamed[27], former Prime Minister of Malaysia, Dr Necmettin Erbakan, former Prime Minister of Turkey, and King Hasan II of Morocco, during their terms of office or rule issued public statements in favour of the Gold Dinar as a currency for Muslim nations. Dr Mahatir and King Hasan II also initiated programmes and activities towards the currency’s implementation, the latter as a means to correct Zakat.
[edit] Controversial Stances
The Murabitun have been opposed from some quarters because of their outright rejection of suicide as a tactic (see section above). Similarly, their absolute stance against the “Islamisation” of banking, which they claim is the abandonment of Islamic practice[28], has led to opposition, particularly among the Modernist school, who either accept paper money as an unavoidable part of the status-quo (darurah), or avoid the issue of the Gold Dinar and Silver Dirham altogether. The Murabitun’s sometimes vociferous denunciation of banking and bankers has also been construed by some as Anti-Semitic.
[edit] Notes
- ^ Kitāb al-Muqaddimāt of Ibn Rushd al-Jadd (vol.1, pp.275-6)
- ^ "be firm on the battlefield" Sura Ali 'Imran 3: 200
- ^ From “The new Murabitun” by Umar Ibrahim Vadillo, Yildiz Productions, 1999
- ^ a b The Way of Muhammad
- ^ The Muwatta of Imam Malik
- ^ Root Islamic Education
- ^ Bewley, Abdalhaqq, Zakat: raising a fallen pillar, Black Stone Press, UK, 2001
- ^ For Example: "The zakat is fard and one of the fundamental matters of Islam, such that whoever denies that it is obligatory is a kafir." And "It is obligatory to pay zakat to the amir (Imam) if he is just. If he is not just and it is impossible to divert it from him, then one pays it to him and that discharges one's duty, but if it is possible to divert it from him then the person paying it should pay it to those who can validly receive it but it is recommended that one not undertake to pay it directly oneself for fear of praise." Al-Qawanin al-Fiqhiyya, Ibn Juzayy al-Kalbi
- ^ a b For example: Al-Fath al-‘Aliyy al-Malik fi al-Fatawi ‘ala Madhhab Malik, Shaykh Muhammad ‘Illish, Al-Azhar
- ^ “Take zakat from their wealth” Surat Tawba 9:103
- ^ "Fight them if they retain only a hobbling-rope of what was collected before." Al-Bukhari in his Sahih in the Book of Zakat, in the chapter on the obligatory nature of zakat
- ^ Shaykh Abdalqadir as-Sufi, Sultaniyya, Madinah Press 2001
- ^ A fatwa on banking in Islam by Umar Ibrahim Vadillo is available here, Fatwa on BankingPDF (257 KiB)
- ^ At-Taratib al-Idariyya, Shaykh al-Kattaani
- ^ Abu Bakr ibn Abi Maryam reported that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: "A time is certainly coming over mankind in which there will be nothing [left] which will be of use save a dinar and a dirham." (The Musnad of Imam Ahmad ibn Hanbal)
- ^ “But there are others among them who, if you entrust them with just a single dinar, will not return it to you.” Surat Al‘Imran 3:74
- ^ Sultaniyya is a modern statement on leadership in Islam. Abdalqadir surveys Islam under the chapter headings Deen, Dawla (polity), Waqf, Trade, the Sultan — personal rule — and Tasawwuf. (Madinah Press, Cape Town, 2002, OCLC: 50875888)
- ^ SultaniyyaPDF (33.7 MiB)
- ^ Surat An-Nisa 4:58
- ^ Jawharat at-Tawhid, Al-Laqqani, with Commentary by Al-Bayjuri, and Al-Aqida an-Nasafiyya, with Commentary by At-Taftazani
- ^ Discourse on the Four Madh'habs by Abdalhaqq Bewley
- ^ Ian Dallas, The Time of the Bedouin, Budgate Press 2006
- ^ Shaykh Abdalqadir as-Sufi, Sultaniyya, Madinah Press 2001
- ^ Fatwa on Suicide as a Tactic, Madinah Press 2004.
- ^ The Ottoman Empire 1300-1600 by Halil Inalcik, Orion, 2000, ISBN-10: 1842124420
- ^ Abdallah ibn Yasin
- ^ Dr Mahathir Mohamed Speaking at the Gold Dinar Convention in Kuala Lumpur in 2003
- ^ Vadillo, Umar Ibrahim, Fatwa on Banking, Madinah Press 2007
[edit] References
- Website of Shaykh Abdalqadir as-Sufi
- The Noble Qur'an: a rendering of its meaning in English. Abdalhaqq and Aisha Bewley, (Bookwork, Norwich, UK, ISBN 1-874216-36-3)
- The Way of Muhammad (Diwan Press, 1975, ASIN: B0000D74TC)
- The Muwatta of Imam Malik translated by Aisha Bewley and Ya'qub Johnson, (Bookwork, Norwich, UK, 2001, ISBN 0906512174, ISBN 0710303610)
- The Letters of Shaykh Moulay Muhammad al-Arabi al-Darqawi (published as The Darqawi Way) translated by Aisha Bewley (Diwan Press Norwich, UK, 1980, ISBN 0906512069)
- Root Islamic Education, written on the school of the people of Madinah under the leadership of Imam Malik (Madina Press, June 1993, ISBN 1874216053)
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Sur l'émission de Taddéi Ce soir ou jamais consacrée à Al Qaida
Je viens de regarder avec du retard il est vrai, l'émission excellente de Taddéi, Ce soir ou jamais du 21 avril 2008, sur le thème d'al Qaida. Avec comme invité Mohammad Mahmoud Ould Mohamedou (politologue), Gilles Keppel (politologue et prof à science Po, qu'on ne présente plus), Dominique Thomas (islamologue) dont j'ai entendu parler en bien, mais que je n'ai pas encore lu à ma grande honte. Et l'inénarrable Alexandre Del Valle (chercheur en géopolitique). Tout d'abord malgré la qualité des intervenants, je trouve que leurs arguments sur le fait que les thèses conspirationnistes sont du délires ou je ne sais quoi, sont un peu légers. Car Horresco referens, ayant lu et regardé des documentaires sur les attentats du 11 Septembre, j'avoue comme Sharon Stone ou Marion Cotillard, être plutôt convaincu qu'une fois de plus on nous prends pour des cons (qu'est ce que je me suis marré quand j'avais entendu parler du passeport retrouvé près des ruines du World Trade Center intact, alors que même l'acier avait fondu)...
Mais enfin, bon, je suis le premier à croire qu'il y a bien des débiles ou des naifs qui pensaient sincèrement vouloir attaquer et détruire la thalassocratie yankee et qui se sont fait manipuler par plus malins qu'eux, à l'instar des crétins gauchistes en Mai 68 et après (cf Morgan Sportès "Maos" et "ils ont tué Pierre Overney" chez Grasset) . L'auteur Mohamedou d'origine mauritannienne et qui a enseigné à Harvard, à un discours interressant, si on part du postulat qua la nébuleuse al Qaida existe vraiment, lorsqu'il dit qu'il faut chercher à comprendre sans justifier ces attentats et la logique qui va avec. Surtout, quand il dit qu'il y a comme un dialogue de sourd entre les dirigeants de cette mouvance qui demandent aux américains de se retirer du monde musulman, d'arrêter de soutenir Israël... Les dirigeants américains répondent par droit des femmes, liberté.... Evidemment que l'antipathie d'une partie du monde musulman vis à vis des gringos, vient de leur politique étrangère, car à mon grand regret d'ailleurs, la plupart des musulmans sont américanôlatres (hormis la politique américaine, alignée sans condition sur celle d'Israël) et ne rêvent que d'une chose avoir le même mode de vie consumériste qu'aux Etats-Unis.
Quand à Gilles Keppel, il reste grosso modo, sur la même idée qu'est l'échec et le déclin des mouvements islamistes en citant l'irak, et leur évolution en citant le Hamas et le Hezbollah. Alors notre Del Valle, égale à lui même, depuis son succès avec sa thématique Rouge (Communistes, gauchistes et altermondialistes), brun(fasciste, nazis, révisionnistes, traditionnalistes), vert (islamistes) alliés contre l'Occident judéo-chrétien libre, démocratique, laîque, capitaliste et autres poncifs... Il ne cesse de rabâcher comme une grand-mère, toujours la même chose. Même si j'avoue avoir été un grand lecteur de certains de ses ouvrages comme "Bosnie, Kosovo, Tchétchénie une guerre contre l'Europe" ou le "Totalitarisme islamiste à l'assaut des démocraties" parceque j'apprenais beaucoup de choses sur des mouvements hyper marginaux comme par exemple les murabituns en Espagne dirigés par l'ancien comédien écossais Ian Dallas devenu cheikh abdelkader el murabit dont la Tariqa soufi très proselyte et composée essentiellement de convertis européens à l'Islam est très active à travers l'Europe et l'Amérique (je crois d'ailleurs que ce sont des espagnols musulmans de cette confrérie qui ont convertis des indiens du Chiapas au Mexique). Ou encore Alexandre Duguine penseur Russe du courant eurasien, traducteur de René Guénon et de Julius Evola, que l'on dit proche de Vladimir Poutine, et caetera... Un ami qui le connaissait m'a dit de lui, que c'était un brave type à la recherche de reconnaissance pour son travail comme beaucoup de gens, et qu'à une époque il n'avait pas été franchement américanophiles ou philosémites. Alexandre Del Valle s'est fait connaître par un livre "Islamisme et Etats-Unis, une alliance contre l'Europe" chez L'age d'homme, préfacé par le géneral Pierre-marie Gallois, et il a participé à des revues paiennes et même à des colloques organisés par Synérgie européennes le mouvement de la Nouvelle Droite dirigé par Robert Steuckers pour qui la défense de l'occident judéo-chrétien était le cadet des soucis. Et qu'ayant trouvé du soutien et de l'aide au sein d'une partie de la communauté juive qui a su utiliser ses travaux, il a fini par basculer totalement dans le camps atlanto-sionniste ou occidentaliste (synoyme) et concentrer ses attaques contres l'Islam et ses supposés alliés d'extrême gauche et d'extrême droite qui sont par définitions antisémites et antiaméricains. Durant l'émission c'était assez amusant d'observer Keppel qui était à côté de lui, et qui avait l'air de ne même pas vouloir écouter Del Valle. Alors que Del Valle qui semblait un peu mal à l'aise devant des spécialistes du monde musulman et qui plus est arabophone, envoyait des fleurs à Keppel. Alexandre Del Valle a dit quelques conneries et notamment celle sur le Tawhid qui signifie unicité divine (Un Dieu unique) car tous les musulmans y adhèrent qu'ils soient sunnites, chiites ou soufis, et je ne vois pas pourquoi il en serait autrement. Il est vrai que les salafistes, wahabittes insistent beaucoup sur la notion de Tawhid afin de condamner toutes les pratiques qu'ils jugent contraire à l"Islam comme le culte des saints dans le soufisme ou l'Islam populaire, et celui des douzes Imams dans le chiisme duodécimain, ce qui a pu faire croire je pense à Del Valle que la notion d'unicité divine était spécifique aux salafistes.
Pour finir sur Dominique Thomas auteur du fameux "Londonistan" , il n'a malheureusement pas beaucoup parlé, mais il a bien rappelé à l'instar de Gilles Keppel, la tournure anti-chiite prise par certains djhadistes qu'ils considèrent comme des mécréants pire que les juifs et les chrétiens.
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Bienvenue
Tout d'abord merci aux quelques fous qui oseront flaner sur mon blog, "c'est ma première" comme on dit chez nous. Je vais m'essayer aux arcanes du bloguisme ou de la bloguitude (merci ségo, pour tes néologismes à la con qui nous inspirent). Avant de commencer je tiens à m'excuser sincèrement pour toutes les fautes de syntaxes et d'orthographes que je pourrais faire, car étant audidacte et enfant de l'école Ripoublicaine, mon français ne peut être qu'au niveau de l'éducation nationale actuelle. Je ne suis qu'un pauvre trentenaire maintenant, ah comme le temps passe!! Qui essaie de comprendre ou plutôt de décrypter ce monde de taré qui nous entoure, et j'avoue avoir quelques recettes qui me vont très bien, et qui pourront paraître aux adeptes de la complexité comme très simpliste, mais les choses ne sont elles pas si simples à la base avant que l'homme ne se mette trop à réfléchir. Sur mon blog, je vais essayer de parler des sujets qui m'intéressent, quoi de plus normal, et de tellement d'évènements et de faits qui me sidèrent.
Bien entendu, je ne suis ni un bloy ni un guitry, en lisant mon journal ou mes chroniques que j'éspèrent quotidiennes, en conséquence j'accepte toutes critiques constructives.
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