Intensive Training Programs for New Muslims
The journey of pilgrimage in the Muslim conscience around the world has become an important and important site, as the experience with which the personality of the Muslim takes place, becomes more disciplined by Islam and more sensitive to the responsibility placed on himself and those he cares for, and towards society, nation and humanity.
Hajj remains the most important and supreme journey in the life of a Muslim. It represents a great rite of the rites of Islam, one of the pillars of this true religion. Millions of pilgrims who flock every year to the holy sites, in days of information, have come to obey the order, to respond to the appeal, and to seek reward and repent from it, blessed and exalted.
What the pilgrims are looking forward to is the acceptance of God Almighty, and that their pilgrimage is justified by verifying the perfection of it, in anticipation of the reward and the reward mentioned by the Holy Prophet (peace and blessings of Allaah be upon him) in saying: Narrated by al-Bukhaari.
And justified pilgrimage, is the one that fulfilled its provisions, and signed a site to the request of the taxpayer to the fullest. And the intention is the premise in that, it is necessary to invoke in the Hajj devotion to God Almighty, “but the acts of intentions, but each person what he intended” (Narrated by the two), and follow that the pilgrimage to the legitimate face and the approval of the Prophet peace be upon him.
The pilgrim must prepare in advance for his journey, by preparing for it as he deserves it, renewing his repentant repentance, and spending only halal, and improving the choice of companionship of Hajj, from the people of good and knowledge and to disintegrate from the rights of others.
The justified Hajj is manifested in the creation of the pilgrim and his behavior in word and deed, as achieved by the multiplicity of acts of worship and avoid sin and prevent him from suspicions. It is helpful to this; invoking the pilgrim to the greatness of this ritual and its virtues, sensing its significance and lessons at each of its stations. It is a good pilgrimage to Hajj. In al-Hajj, al-Hasan al-Basri said: “Pilgrimage must be repeated in this world, willing in the Hereafter.”
The Sacred House and Makkah are infested with hearts
Muslims, wherever they are, to the Holy House, Mecca and the holy places, in the pilgrimage season, while millions of them travel from the earth to this spot with their bodies. They say, “Let men come to you in every pilgrimage, Al – Hajj.
The Muslim still lives in the hope of seeing the old house, the view of the eye, this house, which God honored, which gathered holiness and majesty, and remained a habitat for the unites and a destination for the worshipers and the two.
The Sacred House remains in the consciousness of the Muslims as proof of the unity of the Ummah, that is, it transcends the limits of the symbolic role to the embodiment of that unity by the Muslims of the world around it in security and tranquility. It is the unity that Allah says in it. ) Al-Baqarah 143, and he also said (and this is your nation, and I am your Lord, and you see).
Journey of Hajj and its impact on Muslims
The journey of pilgrimage has affected innumerable people, both in the old and the modern. In the last century, we found, for example, how this journey had established a new consciousness among a Muslim who came from the American Holy Land, Haj Malik Shabaz, who was by Malcolm X. The African-American Muslim lived on his pilgrimage; the highest sense of equality among men of all colors. He returned as an ambassador to the value of equality in his society, which seemed to be divided into two whites, one for whites and one for black people.
The pilgrimage was a journey to Islam. For Muhammad Asad, who was born to a Jewish family named Leopold Weiss, he wrote his famous book, “The Way to Mecca,” in order to explain his journey with the true Islam and his world.
Not far from it; we find many of our contemporaries, who set up the journey of pilgrimage as a profound experience of worship, spiritual, values and humanity, who chose to place it in books and books or to narrate it in anecdotes and narratives, perhaps the most recent contribution of Professor Munir Shafiq. Among them was a Japanese Muslim who, in the late 1990s, chose to portray the pilgrimage with his lens rather than his pen, realizing the effect of the scene on his readers. His work had an impact on several non-Muslims, after being published in prestigious international journals.
If this is a special matter, the general Muslims express their close emotional attachment to the no-man’s country, each according to its environment, culture and traditions. We saw the houses as they read scenes of the Kaaba and the Prophet’s Mosque, as witnessed by the pilgrims.
What deeply affected us, the Muslims of the European continent, was the intimate connection that brought the Muslims behind the former Iron Curtain, in the Holy Land, which was magnified by God. In those communist countries, which confiscated religious rights and deprived Muslims of freedom to perform the Hajj ritual, and narrowed the ports without them; we found them imagine the land is derived from ancestral stories inherited, for example they deliberately to portray Mecca in the drawings traded or attached, come scenes covered with green herbs On the mountains of Mecca closer to the European nature than to the characteristics of Hijaz, which reveals to us about the forced deprivation that was practiced against Muslims there, on the visit of their sanctities and the performance of the duty, which is one of the pillars of their religion.
Hajj .. A practical embodiment of the integration of the Islamic message
If the message of Islam is characterized by inclusiveness, integration and balance, the Hajj ritual represents a realistic embodiment of this general characteristic.
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The European Parliament Sakharov Prize for freedom of thought in 2011 goes to five representatives of the Arab people, in recognition and support of their drive for freedom and human rights. It will be presented to the winners by President Jerzy Buzek at Parliament’s formal session in Strasbourg, on 14 December.
Parliament’s 2011 Sakharov Prize goes to Asmaa Mahfouz (Egypt), Ahmed al-Zubair Ahmed al-Sanusi (Libya), Razan Zaitouneh (Syria), Ali Farzat (Syria) and posthumously to Mohamed Bouazizi (Tunisia). This nomination was submitted jointly by the EPP, S&D, ALDE and Green groups.
Following the decision by the Conference of Presidents (Parliament President and political group leaders) Thursday morning, President Buzek underlined “these individuals contributed to historic changes in the Arab world and this award reaffirms Parliament’s solidarity and firm support for their struggle for freedom, democracy and the end of authoritarian regimes”. He added, their award was “a symbol for all those working for dignity, democracy and fundamental rights in the Arab world and beyond.”
Ms Mahfouz joined the Egyptian April 6th Youth Movement in 2008, helping to organise strikes for fundamental rights. Sustained harassment of journalists and activists by the Mubarak regime as well as the Tunisian example prompted Ms Mahfouz to organise her own protests. Her Youtube videos, Facebook and Twitter posts helped motivate Egyptians to demand their rights in the Tahrir Square. After being detained by the Supreme Council of Armed forces, she was released on bail due to pressure from prominent activists.
Ahmed al-Zubair Ahmed al-Sanusi
Mr Ahmed al-Sanusi, also known as the longest-serving “prisoner of conscience”, spent 31 years in Libyan prisons as a result of an attempted coup against Colonel Gaddafi. A member of the National Transitional Council, he is now working to “achieve freedom and race to catch up with humanity” and establish democratic values in post-Gaddafi Libya.
Ms Zaitouneh, a human rights lawyer, created the Syrian Human Rights Information Link blog (SHRIL) which reports on current atrocities in Syria. She publicly revealed murders and human rights abuses committed by the Syrian army and police. Her posts have become an important source of information for international media. She is now hiding from the authorities who accuse her of being a foreign agent and have arrested her husband and younger brother.
Mr Farzat, a political satirist, is a well-known critic of the Syrian regime and its leader President Bashar al-Assad. Mr Farzat became more straightforward in his cartoons when the March 2011 uprisings began. His caricatures ridiculing Bashar al-Assad’s rule helped to inspire revolt in Syria. In August 2011, the Syrian security forces beat him badly, breaking both his hands as “a warning”, and confiscated his drawings.
Mr Bouazizi, a Tunisian market trader set himself on fire in protest at incessant humiliation and badgering by the Tunisian authorities. Public sympathy and anger inspired by this gesture led to the ousting of Tunisian President Zine El Abidine Ben Ali. Mr Bouazizi’s self-immolation also sparked uprisings and vital changes in other Arab countries such as Egypt and Libya, collectively known as the “Arab Spring”.
Sakharov Prize for freedom of thought
The Sakharov Prize for freedom of thought, named in honour of the Soviet physicist and political dissident Andrei Sakharov, has been awarded by the European Parliament every year since 1988 to individuals or organizations that have made an important contribution to the fight for human rights or democracy. The prize is accompanied by an award of €50,000.
This year, the other two shortlisted finalists were Belarusian civil activist and journalist Dzmitry Bandarenka and the Columbian San José de Apartadó Peace Community.