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Dar es Salaam is the Abode of Peace, which Allah has promised to His righteous servants who follow the Straight Path of Allah. Dar es Salaam is the home of the Ummah, which extends in the East from the Muslim populations of the Philippines to the Atlantic coast of Africa and in the North its domains extend from the Muslim population of Russia to those of Indonesia to the South. Every place with a majority of Muslims constitutes the domain of Islam, the Abode of Peace. Believers within and outside the domain of Islam, have the right to the citizenship of the Dar es Salaam, and shall enjoy all the benefits and the obligations that go with such citizenship. Every home and every place of worship of Believers everywhere on earth constitute a piece of the Dar es Salaam. There is neither a border nor frontiers in the Dar es Salaam. Through obedience of Covenant of Allah, the Ummah is at this point of time ready to roll over artificial borders and barriers dividing the Dar es Salaam and to assume its executive sovereignty over the land of Islam. The Ummah is prepared to establish the Covenant of Allah in the governance of its communities through peace, justice, consultation and consensus of the community. The greatest miracle of Islam is the Revelation and the preservation of the Divine Word, the Qur’an. The next greatest miracle is survival, and continuing expansion of the Ummah, through the centuries of tyrannical and turbulent Sultanic and colonial rule. In spite of the alien systems of governments of sultans and dictators, founded on self-aggrandizement and personal power, the common people and the community of Islam have continued to receive nurturing and spiritual enlightenment, through love of Allah and His Blessed Nabi. Holy men, sages, Sufi, and other humble religious teachers have continued to nurture the love of Allah in the heart of the people. They sought to teach and preach Taqwa of Allah and the knowledge of Allah in humility and sincerity. Insignificant raindrops fall on a parched land singly and disappear forever, the same rain drops in strength coalesce to form little streams, then little rivulets, then join together to become mighty rivers, flowing further dropping into powerful and majestic waterfalls, yet again, joining together with other rivers, lakes, and yet more hill torrents to end up in mighty oceans, ever increasing in size, in length, in depth, in power, yet at all times obedient to the will of Allah. An insignificant human without faith is like a drop of water on parched land. Yet the same human, a Believer strengthened by his Covenant with Allah joins others with the Covenant, to form a little community, that in unity with other Believers, in communion with Allah, in unity become the Ummah of the Believers around the world, a powerful united people, witness over other nations with Allah and His Prophet witness over them. At the turn of the twenty- first century there are more Believers than ever in the history of mankind. These Believers of Allah are in Islam and in other religions. It is the obligation of every Muslim to commune with every Believer of Allah in the brotherhood of the people of Haqq.
An essential reading for the understanding of the surge of Islam today. The Covenant instructs each believer in Allah to fight against oppression and tyranny and proclaim equality, justice, compassion, sanctity of life, and peace for all everywhere.
Allah, God in His Infinite Wisdom has given human some understanding of His creation. Allah is the Creator of everything that is. He wills and it is. He is beyond human comprehension and His Divine systems do not conform to human concepts, creed, or dogma. Allah, God, the Creator has created the universe of galaxies, worlds, stars, the Sun and the moon and the little atoms, protons, neutrons, and the tiny particles which show the complexity of His Genius. Allah the Lord of creation sends water from the heavens for sustenance of life on earth. Allah directs sunshine to the earth to provide the warmth and light to sustain human, plant and animal life. Allah formed the sun, moon, and stars to create equilibrium in the universe, with every object in its intended place revolving in its fixed orbit in perfect harmony and balance. Allah created the secrets and the mysteries of the heavens and the earth, the so-called sciences, the knowledge of particles, elements, cells, mitochondria, chromosomes, gravity, black holes, only a minute portion of which he revealed to man. Allah clearly provided humankind with a mind to wonder at Allah’s infinitesimal wisdom. Yet humans are conceited and arrogant if they believe that God is driven by man-created creed, testament, dogma, Sunna and Sharia. Allah does not require a shrine, temple, tent, or a talisman to live in. His presence is everywhere. He is present in the smallest particle and in the greatest expanse. He is accessible to each and every object He has created. Every object obeys Allah’s will except for humankind, who has been given a free will. The Covenant of Allah presents us with the scope of the freedom of choice that humankind has in doing what is wholesome and beautiful or that which is corrupt or ugly, in the human role amongst the creation. It reminds us of how the scales of Allah’s justice, the two hands of Allah, His mercy, and His wrath, are reflected in the human domain, where people have been appointed Allah’s vicegerents. Deeds of goodness and wholesomeness are associated with mercy, wholesomeness, paradise, and the beautiful. Evil and corruption is rewarded with wrath, hell, and the ugly.
This is a book for anyone seeking a way out of deadlock in Church conflict situations. In employing a contemplative approach to the conflict in the Anglican Communion, it shows how relationships can be rebuilt with affection leading to trust. The author argues for reconciliation which comes with a renewed awareness of the dynamic activity of the Holy Spirit in the Church's life of communion. The present conflict has blocked this activity, stifling the Church's intellectual life by reducing it to a matter of issue-driven politics which have seriously undermined its relationships. The book offers the Anglican Communion the possibility of renewing its life together in a deeper and more apophatic encounter with God in which the certainties which divide it are set aside while the Church rediscovers the genuine bonds of affection which, until now, have held it together. This, it argues, is the work which needs to be undertaken before a Covenant is put in place if the Anglican Communion is to continue to reveal the Gospel in ways which are meaningful for a constantly changing and fragmented world.
Allah created the earth and then bestowed on man His favor to extract sustenance from it. He also creates the sun moon and the stars to create a just equilibrium and harmony in the universe. The sun provides energy for the growth, sustenance and wellbeing of the humans’ plants and the animals. Gradually man began to extract more than his personal needs from the earth and the boom of economics, trade and commerce started, creating, cycle’s imbalance, disharmony, wars, poverty, and injustice throughout the globe. This disharmony caused by greed not only blemished the humans, but the animal life also suffered by disappearance of species. Pollution and contamination of the environment resulted from race to accumulate and hoard the world’s wealth in a few hands. Man, disobeyed Allah’s universal laws and Allah’s Covenant. In return for all of Allah’s favors Allah commands: Justice, Al-‘Adl. Justice, fairness honesty, integrity and even-handed dealings are a prerequisite of every Muslim’s conduct when dealing with others whether socially or in business transaction Doing what is good and that is beautiful. Al-Ihsan. This attribute includes every positive quality such as goodness, beautiful, pleasing, harmony. Human beings have an obligation to do what is wholesome and beautiful in their relationship with Allah and His creatures. Provide for those near to you, qurba and kith and kin. Help them with wealth, kindness, compassion, humanity, and sympathy. Allah forbids Al-Fahasha, all evil deeds, lies, false testimony, fornication, selfishness, ingratitude, greed, and false belief. One must fulfill the Covenant of Allah and who so ever does beautiful and righteous deeds Allah will give him or her new life and reward them with greater wages. Allah commands justice, the doing of good and liberality to kith and kin and He forbids all shameful deeds and injustice and rebellion: He instructs you, that ye may receive admonition. Fulfill the Covenant of Allah when ye have entered into it and break not your covenants after ye have confirmed them: indeed, ye have made Allah your surety; for Allah knows all that you do. (Qur’an 16:90-91)ô Whoever works righteousness, man or woman and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best their actions. (Qur’an16:97) Tawhid the main pillar off Islam signifies that human’s economic life depends wholly on Allah’s Laws of the universe that their relationship to those who believe is through the obedience to the Covenant of Allah. Allah maintains in the Qur’an that there is no creature on earth the responsibility of whose sustenance is not assumed by Allah. No creature crawls on earth that Allah does not nourish. He knows its essential nature and its varying forms; every detail has its place in the obvious plan. (Qur’an 11:6) How are the people in need provided for their sustenance and needs of daily lives? All wealth belongs to Allah who bestows it on some persons more than others. This wealth is given in trust, whereby the possessor is obliged to give the surplus in Allah’s cause, to his kin, to the widows and orphans and to the needy first in his community and then in the other communities around him. Wealth is to be shared so that not a single individual of the Ummah, or indeed in the world should go hungry or without education and shelter.
Since the 1990s, a burgeoning literature has emerged on the politics and governance of urban climate. It is now evident that urban responses to climate change involve a diverse range of actors as well as forms of agency that cross traditional boundaries, and which have diverse consequences for (dis)empowering different social groups. This book provides an overview of the forms of agency in urban climate politics, discussing the friction and power dynamics between them. Written by renowned scholars, it critically assesses the advantages and limitations of increasing agency in urban climate governance. In doing so, it sheds critical new light on the existing literature, advances the state of knowledge of urban climate governance and discusses ways to accelerate urban climate action. With chapters building on case studies from across the world, it is ideal for scholars and practitioners working in the area of urban climate politics and governance. This is one of a series of publications associated with the Earth System Governance Project. For more publications, see www.cambridge.org/earth-system-governance.
Anglicans around the world have responded to the gospel in many different cultural contexts. This has produced different customs and different ways of thinking about church issues. In the process of enculturation Anglicans have found themselves encountering social and political realities as malign forces against which they have had to struggle. As a consequence, the personal and local dynamic in Anglicanism has created not just diversity of custom and mental habits, but it has done so at pointsthat have been vital to the way Anglicans have been committed to the gospel. Conflict and the Practice of Christian Faith looks at the process by which local traditions developed in Christianity and how these traditions have related to other sub-traditions of the universal church. It assesses some specifics of the Anglican experience and argues for a significant re-casting of some prominent elements of that tradition, at the same time clarifying some of the distinctive elements in the Anglican tradition. This leads to a more nuanced appreciation of the force of the social and political framework within which Anglicans have had to work out their salvation and of the different forms of secular society and different understandings of plurality and diversity. It also entails showing how the imperial route to catholicity took no firm root in Anglicanism. Going global has been a significant experiment in Anglican ecclesiology that is by no means over yet. The terms of that experiment lie atthe heart of the current Anglican debates. The book will be of interest to Christians generally who belong to faith traditions spread across different cultures. It is also a case study of the issues of global reach and local tradition.
This collection combines previously unpublished letters between African-American poet Langston Hughes and South-African writers of the 1950s and 1960s with scholarly commentary and criticism. The letters tell a fascinating story of the civil rights movement and apartheid and the struggle to overthrow it.
The Gospel Among the Nations brings together in a single volume the most important primary documents illustrating how Christians have dealt with the most fundamental issue of the churchs mission: how to translate the gospel in new cultural settings. The texts range from Pope Gregorys famous instructions to Augustine of Canterbury on his mission to England, to W. E. Hockings fateful ""Attitudes toward People of Other Faiths.""
Beginning with a masterful introduction to the theme, Robert Hunt assembles scores of texts that reveal the way that missionaries, church leaders, and local Christians have contributed to the extension of Christianity over two millennia, and thus made it truly a world religion. The Gospel Among the Nations is an essential resource for students, researchers and practitioners in world Christian history and mission studies.
Do human rights offer real protection when disadvantaged groups invoke them at the local level in an attempt to improve their living conditions? If so, how can we make sure that the experiences of those invoking human rights at the local level have an impact on the further development of human rights (at national and other levels) so that the local relevance of human rights increases? Since the adoption of the Universal Declaration of Human Rights (UDHR) on 10 December 1948, numerous international documents have reaffirmed human rights as global norms. This book examines what factors determine whether appeals to human rights that emanate from the local level are successful, and whether the UDHR adequately responds to threats as currently defined by relevant groups or whether a revision of some of the ideas included in the UDHR is needed in order to increase its contemporary relevance.