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arthurdrakoni · 1 year

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Flag of the Pueblo Sultanate

This is the flag of the Pueblo Sultanate. It comes from a world where the Ottoman Empire established colonies in the New World. The Ottomans began in the Caribbean, and soon went on to conquer Mexico. Eventually, the Ottomans made their way to the American Southwest, and subjugated the Pueblo peoples. Life was harsh for the Pueblo people under Ottoman colonialism. Pueblo people were forced to toil away in silver mines to feed the Ottomans’ hunger for precious metals. Several madrasas were established with the intent to convert the Pueblo peoples to Islam. In theory, the madrasas would provide aid, education, and social services to the Pueblo people. In practice, however, the imams often subjected their charges to horrific abuse. Despite this, Islam did manage to spread among the Pueblo peoples. The Pueblo peoples begged for a savior. But where could he be?

The Pueblo people received their answer in the form of a charismatic preacher named Po’Pay. Despite the similar name, he is a separate individual from the Po’Pay of our world. This Po’Pay preached the highly syncretic religion that combined indigenous Pueblo beliefs with Islamic liberation theology. This was in sharp contrast to the Islam of the Ottomans, which frowned upon syncretism, and suppressed indigenous beliefs. Po’Pay teachings began to spread, and soon Po’Pay a revolt against the Ottomans. Though the fight was hard, at last the Pueblo peoples were free from the Ottoman yoke. The Pueblo peoples began to think of themselves not as a collection of disparate tribes, but as a united people sharing in a common destiny.

Po’Pay organized the tribes into a sultanate, with himself as the first sultan. However, the sultan would not rule alone. An assembly of tribes was created. Representatives of each tribe could voice the opinions and concerns of the tribe to the assembly. Thus, the Pueblo Sultanate became the first representative monarchy in the New World. The Pueblo Sultanate stretches over much of what would be he American Southwest. The Pueblo Sultanate is famous for begin very tolerant, open-minded, and accepting of peoples with different beliefs. Most citizens practice Pueblo Islam, but don’t try to push it on other people. Most women do not veil, and most Pueblo citizen wear traditional indigenous-style clothing. to Po’Pay developed a written script based upon Arabic, and the Pueblo Sultanate is home to several libraries and other centers of learning. In fact, the Great Pueblo Library is world renown for its expansive collection of books. Qurans are written in the Pueblo script, and the call to prayer to announced in the various Pueblo languages. The Pueblo Sultanate is also quite famous for its cooking. Pueblo cuisine combines cooking techniques from the Eastern Mediterranean with spices and ingredients of the American Southwest. The Pueblo Sultanate has a noticeable minority of Greeks, Serbians, Bulgarians, and Amazighs. They are mostly descended from slaves brought over during the days of Ottoman colonialism.

Also, the Pueblo Sultanate isn’t actually called the Pueblo Sultanate in-universe, but I couldn’t think of a better name. The flag includes the sun symbol of the Zia people, and the crescent moon of Islam. This is a reference to the Sultanate’s mixed indigenous and Islamic heritage. The blue band represents turquoise, an important stone to many Pueblo peoples. The green band represents prosperity, and green is a color associated with Islam. The yellow band is there because it goes well with everything else.

Link to the original flag on my blog: https://drakoniandgriffalco.blogspot.com/2022/06/flag-of-pueblo-sultanate.html?m=1

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screamingfromuz · 10 months

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Solidarity Projects & General Organizations part 1

Alliance for Middle East Peace

A coalition of NGOs as well as Palestinian and Israeli individuals that works toward building peace. (Check their members page!)

The Parents Circle – Families Forum

a joint Israeli-Palestinian organization of over 600 families, all of whom have lost an immediate family member to the ongoing conflict. The PCFF supports a process of reconciliation to achieving a sustainable peace.

Standing Together

A Jewish-Arab grassroots leftist democratic solidarity movement. The organisation works to build solidarity between the communities, pushing for a peaceful solution for the conflict, fighting injustice, and participate in various social projects like increasing the minimum wage, improving public transportation and more.

Woman Wage Peace

A feminist, women focused solidarity organisation of Jewish, Christian and Muslim women who work together to promote peace and women’s rights, with the understanding that they are interchangeable.

Center for Jewish Nonviolence

A Diaspora organization that bring Jewish activists to the region in order to learn and support non-violent resistance.

Hand in Hand

Hand in Hand is the organization that is responsible for the dual language educational establishments, from kindergarten to high school. All the classes are run by an Arabic speaking teacher and a Hebrew speaking teacher, with each talking their language without the other translating, encouraging students to become fluent in both languages. The mix of 50:50 exposes the students to each other cultures.

Madrasa

A project that aims to teach Arabic to the Israeli public in order to promote a communal language, not only between Israelis and Palestinians, but for the entire region. The program offers fully free classes in Arabic, both written and spoken (Palestinian Arabic).

back to the Master Post

#Uz's Charity Master List

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hummussexual · 5 months

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Bangladesh’s first mosque specifically for hijra Muslims has officially opened its doors, as members of the legally recognized “third gender” community seek refuge from abuse and discrimination.

Named the Dakshin Char Kalibari Masjid for the Third Gender, the mosque opened in March, providing worship services for hijra people who are frequently turned away from other mosques due to prejudice, according to a report from the Agence France-Presse.

The mosque consists of a single-room building with a tin roof, paid for and built by hijras near the city of Mymensingh on government-donated land after hijra worshippers were expelled from the local community. The land already contains a graveyard and one plot, belonging to a hijra woman who was denied burial at a local mosque last year, AFP reported.

“From now on, no one can deny a hijra from praying in our mosque,” community leader Joyita Tonu, 28, reportedly told the congregation upon the mosque’s opening last month. “No one can mock us.”

The terms “hijra” and “transgender” are often used interchangeably in English media, but the two identities are separate in Bangladesh and other South Asian countries, though there is some overlap between them. The Bangladeshi government declared hijras a “third gender” distinct from men and women in 2014, but there is no formal path to be legally recognized as hijra. No standard policy for changing one’s legal gender marker to “hijra” exists, and various types of identification cards carry mismatched gender markers, according to the international LGBTQ+ rights group ILGA. Even vague recognition has come with drawbacks, such as the association of hijra identity with disfigurement and complex disability politics. In the decade since winning formal recognition, hijras have also experienced a dramatic rise in violence, medical abuse, and ostracization as religious fundamentalism surges across the region. (Same-sex intercourse itself is illegal in Bangladesh, but that law is not evenly enforced.)

Sonia, 42, told AFP reporters that despite being a devout Muslim all her life, she was abruptly kicked out of her mosque after coming out as hijra. “I never dreamt I could pray at a mosque again in my lifetime,” she recalled. “People would tell us: ‘Why are you hijra people here at the mosques? You should pray at home. Don't come to the mosques.’

“It was shameful for us, so we didn't go,” she added. “Now, this is our mosque. Now, no one can say no.”

Hijra communities have slowly reestablished dedicated spaces of safety in recent years, despite frequent backlash from conservative leaders. In 2020, the first Muslim school (or madrasa) for hijra students opened in Bangladesh, combating the community’s lack of access to educational and religious resources. Designed for safety, community, and healing, spaces like the madrasa and mosque have also begun shifting public opinion of hijras in the country.

“When they started to live with us, many people said many things,” area resident Tofazzal Hossain told AFP last month; after praying alongside them, he says his own “misconceptions” of hijras, in general, have changed. “[W]e've realized what people say isn't right. They live righteously like other Muslims,” Hossain said.

#religion and gender identity #islam #hijra #bangladesh #third gender #Dakshin Char Kalibari Masjid for the Third Gender

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indizombie · 2 years

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Muslim women students experienced the hijab ban as a denial of their autonomy and agency. As the PUCL team listened to the Muslim girls’ stories close up and large, what became clear was that for them, the hijab is a visible carrier of their self-identity and a way of remaking their own world by freely negotiating with their culture’s normative values and practices. However, they have also had to struggle with their teachers’ negative assumption that they are unaware of being oppressed by their own faith and by a community that does not value education for women. Journalists and political leaders repeatedly asked, “Are they coming to college for studying or for their religion? Let them go to their madrasas if they want to prioritise the hijab.” In insisting simultaneously on their right to education as well as the right to wear the hijab, they are confronting the dominant discourse on the hijab that has obstructed their educational possibilities that have in recent years opened up in Karnataka. In doing so, they are invoking an alternative discourse of gender justice. In this respect, their struggle is at one with the rallying cry ‘Jin, Jiyan, Azadi’ (Women, Life, Freedom) of Iranian women who are protesting the custodial killing of Mahsa Amini, a young woman, by the notorious Iranian ‘morality police’ for wearing her hijab ‘too loosely.’ The slogan ‘Jin, Jiyan, Azadi’ originates in the Kurdish resistance movement in Turkey and reflects similar struggles of women for complete autonomy and liberation. As Apoorvanand and Alishan Jafri argued, ‘Though the contexts of the protests in Iran and India are different, women in both countries are making the same statement. They are telling the state that they want to live their lives as free, thinking individuals – not as dull identical clones. In both cases, it is a battle between individuals and the state for ownership of the self.’

People's Union of Civil Liberties, 'Closing the Gates of Education: Violation of rights of Muslim women students in Karnataka'

#Karnataka #India #PUCL #Muslim women students #hijab ban #Muslim girls #Jin Jîyan Azadî #Mahsa Amini #Kurdish resistance movement #Turkey #Apoorvanand #Alishan Jafri #Iran

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aoawarfare · 1 year

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The Russian Revolution and the Alash Orda

It’s 1917 and Central Asia is adjusting to a Tsarless reality. To briefly recap, because a lot has already happened and it’s about to get even more complicated:

Russian settlers created the Tashkent Soviet in the city, Tashkent. It is purely Russian managed and was created in response to indigenous organizing.

Various indigenous peoples such as the Jadids, the Ulama, and even the Alash Orda spent all year organizing different organs of government, ending 1917 with the Kokand Autonomy. This is an independent state created in Kokand, a city that neighbors Tashkent, in response to the Tashkent Soviet.

The Bukharan Emir kicked out his Jadids and relied on conservative elements in his society to strengthen his hold on power before Russia returns.

The Khiva Khanate is dependent on a warlord that is planning a coup.

Up to this point, we’ve focused on an Uzbek/Tajik Jadid perspective. Today we’ll be switching focus to the Kazakh and Kyrgyz intellectuals in the Steppe and the creation of the Alash Orda government and the Autonomous Alash state.

Alash Origins

As we discussed in our interview with Dr. Adeeb Khalid, the Muslim world was going through severe soul searching in the 1900s as they tried to understand the rise of European empires and the crumbling foundation of, not just the Ottomans, but Islamic nations in general. This was true in the Kazakh Steppe as well, although for the Kazakh intellectuals, it wasn’t just a question of how does Islam survive, but how do we define Kazakhnessand how do we ensure it survives?

The Kazakh identity crisis was sparked by the land crisis. We’ve talked about this in some of our other episodes, but starting in 1890, Russian settlers streamed into the Kazakh lands, taking important arable land that the nomadic Kazakhs relied on to survive. The Russians performed several exhibitions and surveys in the region between 1890 and 1912 and the Kazakh land grew ever smaller and smaller. Of course, this came to a head in 1916 and by 1917 the Tsar was gone, Russia was in disarray, and the Kazakh peoples had an opportunity to create their own government and address land rights.

Yet, while there was a real threat from Russian incursion, the Kazakhs also took advantage of opportunities the Russian presence offered. Many Kazakhs learned Russian and went to school in Russian run schools as well as local Kazakh schools (as opposed to the madrasa education mandated in places such as Tashkent and Bukhara), they had a long history of trading and even working with Russians, and the Kazakhs were also familiar with the Tatars and even the indigenous people of the Siberian oblast that the Russians relied on to support their colonial administration. And in an odd way the land crisis brought the Kazakhs closer to their Kyrgyz and Bashkir neighbors because they were experiencing the same problem.

This connection with Siberia seems to have provided the Kazakh intellectuals the support they needed to survive Russian persecution and take their ideas and grow it into a full-fledged movement. In fact, there is a great article by Tomohiko Uyama which details how the Russia attempts to banish important Kazakh activities such as Akhmet Baitursynov and Mirjaqip Dulatov to the outskirts of the Steppe (and sometimes in Siberia itself) allowed them to make widespread connection with other activities as well as each other and only fanned the flames of their work.

Akhmet Baitursynov described this time in Kazakh society as being caught between “two fires”: the influence of Muslim culture and the influence of Russian and Western culture. Out of this tension came the Alash, modernizing intellectuals. But even the Kazakh intellectuals couldn’t decide what was the best way to save Kazakhness, so they split into two big-picture groups: the Western-centric modernizers who were the editors for the newspaper Qazaq and the Islamic-centric modernizers who were the editors for the newspaper Aiqap. Some of the most important editors of the Qazaq newspaper was Akhmet Baitursynov, who was editor-in-chief, Alikhan Bokeikhanov, and Myrzhaqyp Dulatov, and they would go forth to become key members of the future Alash state. Some of the most important editors of the Aiqap newspaper were Mukhamedzhan Seralin, Bakhytzhan Qaratev, and Zhikhansha Seidalin.

What was the Alash platform? The two key pillars of their platform were land rights and preserving Kazakh identity.

Akhmet Baitursynov, Alikhan Bokeikhanov, and Myrzhaqyp Dulatov

[Image Description: An image of three Asian men sitting together. The man on the left has short black hair and a droppy mustache. He is wearing glasses and a white shirt, black tie, and black suit. The man in the middle has shaved black hair and a heavy mustache. He is also wearing a white shirt, black tie, and black suit. The man on the right has black hair and thin mustache. he is wearing a white shirt, a black bowtie, and a grey suit.]

Land Rights

We’ll start with land rights, because that is why really differentiates the Steppe from the rest of Central Asia. As we mentioned, the Russians were taking Kazakh land, and making land ownership dependent on one’s sedentary behavior. The Russians also published numerous pieces of propaganda belittling nomadic life. So, the Kazakhs had to determine whether to maintain their nomadic lifestyle or adopt a sedentary lifestyle.

Bokeikhanov, an editor of Qazaq newspaper, argued that the Russians wanted the Kazakh to settle down so they could give even more land (and most certainly the best land) to the Russians while giving the useless land to the Kazakhs and then blaming them for failing. Baitursynov picked up that argument and pointed out that the Kazakhs could not succeed unless they first learned how to farm, but the Russians weren’t interested in that aspect of sedentary life at all. They just pushed the Kazakhs to settle down and worry about the rest later. This could have come out of Russia’s (and the Tatar’s) lack of knowledge of the Kazakh situation but could have also been purposeful ignorance.

Bokeikhanov and Baitursynov argued for a gradual transition to sedentarization due the Steppe’s climatic conditions and lack of agricultural knowledge otherwise they would risk starvation (which Stalin proved in the 1930s). In a series of article, they argued that:

“If we ask what kind of economy is more suitable for Kazakhs-the nomadic or the sedentary-the question is incorrectly posed. A more correct question would be: what kind of economy can be practiced under the climatic conditions of the Kazakh steppe? The latter vary from area to area and mostly are not suitable for agricultural work. Only in some northern provinces do the climatic conditions make it possible to sow and reap. The Kazakhs continue wandering not because they do not want to settle down and farm or prefer nomadism as an easy form of economy. If the climatic conditions had allowed them to do so, they would have settled a long time ago.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 9

Displaying a better understanding of the science behind climate and agriculture than the Russians or the Soviets that would follow, the editors argued that the climate was the number one factor in nomadism and the Kazakhs could not become sedentary until they learned how to adjust to the demands of the land. Another article argued that sedentarism would lead to failed farming which would lead to wage work which led to great abuses and a higher chance of being converted to Christianity, so the Kazakhs must also learn handicrafts in addition to science. They described the Russian’s disinterested in their arguments as

“One may compare it with the dressing some Kazakh in European fashion and sending him to London, where he would either die or, in the absence of any knowledge and relevant experience, work like a slave. If the government is ashamed of our nomadic way of life, it should give us good lands instead of bad as well as teach us science. Only after that can the government ask Kazakhs to live in cities. If the government is not ashamed of not carrying out all the above-mentioned measures, then the Kazakhs also need not be ashamed of their nomadic way of life. The Kazakhs are wandering not for fun, but in order to graze their animals.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 10

It should be noted that the Alash did not equate nomadism with Kazakh identity. Instead, they argued that the Kazakhs (and I would argue extend that to the Kyrgyz and Bashkirs) were nomadic for a sensible and scientific reason and if the Russians were truly interested in helping the Kazakhs successfully transition to sedentarism, then they needed to provide the tools otherwise they were setting the Kazakhs up for failure.

Mukhamedzhan Seralin, an editor of the Aiqap newspaper, believed that the sooner the Kazakhs settled down the sooner they could gain a European level education and become competitive in the modern world while increasing the role of Islam in Kazakh society. He argued that:

“We are convinced that the building of settlements and cities, accompanied by a transition to agriculture based on the acceptance of lands by Kazakhs according to the norms of Russian muzhiks, will be more useful than the oppose solution. The consolidation of the Kazakh people on a unified territory will help preserve them as a nation. Otherwise, the nomadic auyls will be scattered and before long lose their fertile land. Then it will be too late for a transition to the sedentary way of life, because by this time all arable lands will have been distributed and occupied.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 10

The editors of Aiqap argued with the others on the need for greater education, various options for work, etc., but they believed that the Kazakhs could never have these things untilthey became sedentary whereas the editors of Qazap believed that the Kazakhs could not become sedentary until they had those things.

Kazakh identity

This leads to the second pillar in the Alash platform: preserving Kazakh identity.

For the Kazak intellectuals of all stripes, the second most important element of Kazakh society was education and literature. They were worried about the poor education opportunities that centered Kazakhness instead of Russianness, available to Kazakh children. Even after primary school, the Kazakh educational options were limited: either they try to get accepted into a madrassa or go to Russia for further education. The Kazakh intellectuals learned of the new teaching methods the Jadids championed via their southern neighbors as well as the Tatars in the area and used literature to encourage the Kazakh people to focus on schooling.

Akhmet Baitursynov was focused on reforming primary schools and the lack of teaching materials, especially on the Kazakh language. The Qazap newspaper was the only newspaper who wrote in pure Kazakh. Baitursynov answered their detractors as followed:

“Finally, we would like to tell our brothers preferring the literary language: we are very sorry if you do not like the simple Kazakh language of our newspaper. Newspapers are published for the people and must be close to their readers.” - Gulnar Kendirbai, '"We are Children of Alash...", pg. 19

The Kazakh intellectuals resisted the Tatar clergy’s attempts to subsume Kazakh language to the Tatar language, eventually arriving at a compromise. This pressure around language inspired Akhmet Baitursynov to reform the Kazakh language, creating spelling primers, and improving the Kazakh alphabet multiple times. This book was soon used in primary schools. He also published a textbook on the Kazakh language which studied the phonetics, morphology, and syntax of the Kazak language as well as a practical guide to the Kazakh language and a manual of Kazakh literature and literary criticism.

Meanwhile Bokeikhanov focused on creating a unified Kazakh history, believing that “History is a guide to life, pointing out the right way.” Together Bokeikhanov and Baitursynov focused on collecting Kazakh folklore, the history of their cultures and traditions, and shared world history with other Kazakhs through their newspapers. They encouraged Kazakh writers to write down their poems and stories, fearful that they would be lost if Kazakhs stuck purely to an oral tradition.

For intellectuals like Bokeikhanov and Baitursynov, Kazakhness was connected to a cultural identity as opposed to a religious identity. Bokeikhanov supported the idea of separation between religion and state and resisted the Aiqap’s call for introduction to Sharia law. Bokeikhanov believed that they should codify and record Kazakh laws, customs, and regulations to counter corruption and bribery, instead of relying on Sharia law. The Kazakh people had a different relationship to Islam than the other peoples of Central Asia (which may have been why the Russian missionaries were initially confident the Kazakhs would be easiest to convert). While the editors of Aiqap believed that sedentary life would create closer ties to Islam, the editors of the Qazap newspaper believed that Islam was a part of Kazakh society but didn’t equal Kazakh society.

1905 Russian Revolution

We’ve talked quite a bit about what the Alash stood for, but how did this translate into political action? The Kazakhs, like many other Central Asians, were initially excited about the 1905 Revolution, which created a State Duma that “welcomed” Central Asians as members for about two Dumas. When the Kazakhs could participate, they sent Alikhan Bokeikhanov and Mukhamedjan Tynyshpaev.

After the Second Duma, the Kazakhs were no longer permitted to send their own deputies, so they either had to rely on the Tatar deputies of the Muslim Faction of the Russian Duma or find support elsewhere. The Kazakh intellectuals believed that the Tatars had no real knowledge of Kazakh needs and distrusted them. So, they turned to the Russian Constitutional-Democratic Party i.e., the Kadets.

The Kadets sold themselves as an umbrella party that advocated for civil rights, cultural self-determination, and local legislation that would allow for the use of native languages at schools, local courts, administrations, and institutions. Even though the Kadets and the Alash didn’t agree on land rights, they still became allies. The tension between the two parties would not disappear, especially following the 1916 Revolt (which the Alash, like the Jadids, tried to prevent), but they also acknowledged that the Kadets were the only game in town.

1917 Russian Revolution

The 1917 Revolution changed all of that by allowing the indigenous peoples and settlers to create their own forms of government. In April 1917, they would form their own All-Kazakh Congress in Orenburg where they passed a resolution calling for the return of Steppe land to Kazakh peoples, control over local schools, and the expulsion of all new settlers in Kazakh-Kyrgyz territories.

The Alash used 1917 to win local support, focusing on winning the support of the most influential leaders of the local communities and trusting the elders to use tribal affiliations to mobilize the people under the Alash banner. The Kazakh intellectuals dug deep into Kazakh history to unify the people under Alash, the father of all Kazakhs, creating a unified history from creation to modernity. This can be thought of as similar to the Jadids attempts to trace Uzbekness back to Timur.

They also worked with the Provisional Government in Russia, and with the various councils and meetings held by their Jadid counterparts in Turkestan, but ran into great friction because their Tatar, Uzbek, Tajik, etc. counterparts didn’t truly appreciate how important the land issue was for the Kazakhs. They were also wary of the Ulama’s version of a council, wanting to maintain the traditionally limited role of Islam in Kazakh society.

Because of the differences in priorities and the role of Islam, the Alash would go their own way while continuing to support the efforts of other indigenous peoples. They would continue to serve on the various councils and even took part in the creation of the Kokand Autonomy, but knew they needed their own Congresses and their own autonomous state to protect their people and achieve meaningful land reform.

The Kokand Autonomy created three seats for Alash members, believing that two southern Kazakh oblasts would be part of the Kokand Autonomy whereas the Alash wanted a unified Kazakh state. Bokeikhanov explained the Alash’s position as follows:

“Turkestan should first become an autonomy on its own. Some of our Kazakhs argue it would be correct to join the Turkestanis. We have the same religion as the Turkestanis, and we are related to them. Establishing an autonomy means establishing a country. It is not easy to lead a country. If our own Kazakhs leading the country are unfortunate, if we make the argument that Kazakhs are not enlightened, then we can argue that the ignorance and lack of skill among the people of Turkestan is 10 times higher than among Kazakhs. If the Kazakhs join the Turkestani autonomy, it would be like letting a camel and a donkey pull the autonomy wagon. Where are we headed after mounting this wagon?” - Ozgecan Kesici, 'The Alash Movement and the question of Kazakh ethnicity', 1145

The Alash similarly considered joining the Siberian Autonomy movement but broke away once more over the issue of Kazakh autonomy. As Bokeikhanov explained:

“In practice, the autonomy of our Kazakh nation will not be an autonomy of kinship, rather, it will be an autonomy inseparable from its land.” - Ozgecan Kesici, 'The Alash Movement and the question of Kazakh ethnicity', 1146

Failing to find neighbors who would respect their autonomy and facing extreme violence because of the Russian Civil war that was working itself way through Siberia, the Alash would proclaim the creation of the Alash Autonomy during the Second All-Kazakh Congress in December 1917. This would be the first time a Kazakh state existed since the Russian invasion in 1848. This autonomous state would be ruled by the Alash Orda, a government made up of many of the modernizing intellectuals who worked at the Qazap and Aiqap newspapers. Alikhan Bokeikhanov was elected its president. Whatever relief they may have felt at creating a state government must have been quashed by the understanding that civil war was at the Steppe’s door and sooner or rather they would have to choose a side and risk their long fight for autonomy.

References

'Challenging Colonial Power: Kazakh Cadres and Native Strategies' by Gulnar Kendirbai, Inner Asia 2008, Vol 10 No 1

'"We are Children of Alash..." The Kazakh Intelligentsia at the beginning of the 20th century in search of national indeitty and prospects of the cultural survival of the Kazakh people' by Gulnar Kendirbai, Central Asian Survey, 1999, Vol 18 No 1

'The Alash Movement and the question of Kazakh ethnicity' by Ozgecan Kesici, Nationalities Papers, 2017, Vol 45 No 6

'Repression of the Kazakh Intellectuals as a sign of weakness of Russian Imperial Rule'by Tomohiko Uyama Cahiers du Monde russe 2015 Vol 56, No 4

Making Uzbekistan: Nation, Empire, and Revolution in the Early USSR by Adeeb Khalid

Russia and Central Asia: Coexistence, Conquest, Coexistence by Shoshana Keller Published by University of Toronto Press, 2019

#history blog #season 2: central asia #central asian history #central asia #kazakhstan #qazaqstan #qazaq history #kazakh history #alikhan bukeikhanov #Akhmet Baitursynov #Spotify

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mightyflamethrower · 1 year

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Not a word from America's Feminists

Taliban Ministry of Vice and Virtue spokesman Molvi Mohammad Sadiq Akif explained on Thursday that his extremist regime forces women to cover their faces because the “value” of a woman “decreases” when men look at her.

“It is very bad to see women in some areas, and our scholars also agree that women’s faces should be hidden,” Akif told the Associated Press. By “see women in some areas,” he meant seeing women walking around without mandatory face coverings in crowded cities.

“It’s not that her face will be harmed or damaged. A woman has her own value and that value decreases by men looking at her. Allah gives respect to females in hijab and there is value in this,” he said.

Akif claimed Afghans are delighted to have the Taliban’s severe interpretation of Islamic law imposed on them again. Women, in particular, are supposedly happy that the Taliban is forcing them to cover up so men will not leer at them. He then admitted his regime maintains an extensive network of secret police and informants to ensure everyone is experiencing the full measure of mandatory happiness with Taliban rule.

Members of Afghanistan’s Powerful Women Movement, take part in a protest in Kabul on May 10, 2022. About a dozen women chanting “burqa is not my hijab” protested in the Afghan capital on May 10 against the Taliban’s order for women to cover fully in public, including their faces. (WAKIL KOHSAR/AFP via Getty Images)

“Our ombudsmen walk in markets, public places, universities, schools, madrasas and mosques. They visit all these places and watch people. They also speak with them and educate them. We monitor them and people also cooperate with and inform us,” he said.

Asked to justify the Taliban’s cruel ban on women going to public parks and gymnasiums, Akif clarified that women are only forbidden to enter parks if men happen to be there.

“You can go to the park, but only if there are no men there. If there are men, then sharia does not allow it. We don’t say that a woman can’t do sports, she can’t go to the park or she can’t run. She can do all these things, but not in the same way as some women want, to be semi-naked and among men,” he said.

Critics of the Taliban are unlikely to be satisfied with this apologia for brutish misogyny. On Wednesday, U.N. Special Envoy for Global Education Gordon Brown proposed prosecuting Taliban leaders for crimes against humanity at the International Criminal Court (ICC).

Brown forwarded a legal opinion to the ICC arguing that the Taliban’s ban on women receiving an education should be prosecuted as institutionalized “gender discrimination.” He also suggested convincing Muslim countries to send a delegation of Islamic scholars to convince the Taliban that banning women from education and employment has “no basis in the Quran or Islamic religion.”

Brown thought there was a “split within the regime” between Taliban ministers in Kabul who might be willing to restore women’s education and fire-breathing “clerics in Kandahar” who demanded the ban. This optimistic analysis would seem to be contradicted by the Taliban minister explaining on Thursday that keeping women wrapped in cloth preserves their value.

Afghan girls read the Quran in the Noor Mosque outside the city of Kabul, Afghanistan, Wednesday, Aug 3, 2022. (AP Photo/Ebrahim Noroozi)

Taliban spokesman Zabihullah Mujahid immediately dismissed Brown’s concerns as “political propaganda” and insisted the ban on women in schools will remain in effect, although he conceded “the Islamic Emirate of Afghanistan does not deny there are issues in terms of rights which need reform.”

The Taliban consolidated its grip on power on Wednesday by banning all other political parties from Afghanistan, ruling that they, too, are violations of Islamic law.

“There is no Sharia basis for political parties to operate in the country. They do not serve the national interest, nor does the nation appreciate them,” said Taliban justice minister Abdul Hakim Sharaee.

Afghanistan had about 70 political parties before President Joe Biden’s disastrous withdrawal swept the Taliban into power two years ago. Much of the leadership of those parties fled the country after the fall of Kabul in August 2021.

“The political party ban is expected to complicate reconciliation efforts among Afghans seeking to initiate a dialogue between various political factions. The international community has supported such a dialogue with the aim of eventually forming a broad-based government in the war-torn nation,” Radio Free Europe (RFE) said on Thursday.

RFE inadvertently touched on one of the major reasons why the Taliban imposed the ban: The last thing the Islamic Emirate of Afghanistan wants is an internationally-supported dialogue between various political factions that might result in a national reconciliation that displaces absolute Taliban rule in favor of a broad-based government.

RFE implicitly accused the Taliban of hypocrisy for banning political parties because the Taliban itself is essentially an offshoot of an Islamist party in Pakistan, which then flourished as an insurgent student movement in Afghanistan in the 1990s. “Hypocrisy” might not be the best term for the Taliban deciding to eliminate political parties so no fresh insurgent movement might grow to someday challenge authoritarian Taliban rule.

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rightnewshindi · 14 days

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मदरसों में बच्चों को नहीं मिल रही उचित शिक्षा, बच्चों के मौलिक अधिकारों का हो रहा उल्लंघन; एनसीपीसीआर

Delhi News: राष्ट्रीय बाल अधिकार संरक्षण आयोग (एनसीपीसीआर) ने कहा है कि मदरसों में बच्चों को उचित तरीके से शिक्षा नहीं मिल रही है। सुप्रीम कोर्ट में बुधवार को लिखित दलीलें देते हुए एनसीपीसीआर ने कहा कि मदरसे बुनियादी आवश्यकताओं को पूरा करने में विफल होकर बच्चों के अच्छी शिक्षा के मौलिक अधिकार का उल्लंघन कर रहे हैं। आयोग का कहना है कि मदरसों में बच्चों को दी जाने वाली शिक्षा व्यापक नहीं है। इसलिए…

#children #education #fundamental rights #madrasas #NCPCR

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tawakkull · 2 years

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ISLAM 101: SPIRITUALITY IN ISLAM: PART 51

Part 6

In its institutional venues for living, experience and learning such as Takka and Zawiya (zāwiya), Sufism aims to create a spiritual atmosphere and an intimate connection between man, his faith and his fellow creatures. The educational premises and concepts of Sufism can be summarized as follows: the recognition of the self (maʿrīfa an-nafs), the attainment of awareness of God (maʿrīfa-t-ullāh), love of God (hubb-u-llāh) and his creations, awe of God’s radiating love, as well as action that is worthy of God and his creations. These premises have aspects observable epistemologically, affectively and morally and are simultaneously levels of fulfillment of Sufism. The way that man locates himself within the universe should occur by way of self-recognition, self-appraisal (as God’s Caliph on earth) and development of consciousness of his relationship to God and his creatures. A Sufic-minded individual sees himself not only connected to Islam, but as brother to all men, created by a single, common creator. Islam in general is understood by Sufis in the most general of terms as “devotion to God.” Sufism as a simultaneous site of learning, spirituality, religiosity and morality portrays itself as more anthropological (or student-oriented) in comparison to Madrasa (theological schools and colleges). In the Takkas and Zawiyas (locations of living and learning of Sufism), people stand ontologically, intellectually and ethically at the center of the pedagogical act while in a more significantly pious and spiritual atmosphere. Regarding the Madrasas, it is rather knowledge and epistemological orientation that form the focus. With its person-oriented pedagogical mindset, it was largely possible for Sufism (Tasawwuf) to even out-equalize the dialogue between religion, spirituality, reason, ethics and philosophy. In a closer reading of the Sufic path as one based on intellectual (sensually interpreted), inner (affective) and plot-oriented (moral) experience, the relatively multifaceted pedagogical possibilities and levels are revealed. It follows that with Sufic applications in religious pedagogy, a broader (horizontal) and deeper (vertical) view of topics in religious instruction is possible.

Sufism regards learning as more than an epistemological, didactic interaction between teachers and students, emphasizing the affective relationship between the two. This bond occasionally leads to student disenfranchisement, however in this school of learning and experience, autonomy is perceived differently than most school pedagogies of today. With its institutions and forms, Sufism holds a respectable position in the landscape of educational upbringing. The values-oriented and socially-motivated pedagogical approach intends to prepare an individual both mentally and morally for the capacity to act as and to remain “God’s caliph on earth.” It is the aim of such a method to maintain a perspective that includes all of creation and to mirror God’s mercy and love in regard for the multitudes. After completion of the Sufic education, a person can, by way of this religious instruction, be empowered as the most competent of beings (Koran, 95: 4), in whom God immerses his soul (Koran, 15: 29); who internalizes the godly attributes such as “the loving” (al-Wadūd), “the all merciful” (ar-Raḥmān), “the nurturing” (ar-Rabb), “the knowing” (al-ʿAlīm), etc.; and reflects these qualities in demeanor and deed.

Tasawwuf nourishes itself not through Islamic theology alone, but also through Islamic philosophy. The disciplines of ethics, anthropology, and epistemology have all been intensely reviewed by Islamic philosophers, and the resulting insights have been integrated into the philosophy of Tasawwuf. The Sufis devoted much attention to philosophy and defined the rumination (tafakkur) on existence as a service to God. They formulated their own philosophical questions and developed approaches in accord with their ethos. The particular relationship between philosophy and Tasawwuf favored the high visibility of pedagogically-relevant approaches within Sufic ideas and action. Accordingly, Islamic philosophy—with its relationship to antique Greek, Indian, Mesopotamian and Far Eastern philosophies, as well as the early influence on the development of European philosophy (for example Averroes [Ibn Rušd] and Avicenna [Ibn Sīnā])—was able to establish the preconditions for Islamic educational philosophy to communicate on an equal intellectual plane with European schools of thought. It can be useful for multiple reasons to treat the scientific and culturally historic relationships and interplay between Islamic and western civilization as an entity for various educational subjects. Such an intercultural, scientific exchange could, for example, realize a form of study based on cultural dialogue and peace pedagogy.

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kdgrammarschool · 13 days

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Understanding Islamic Secondary Schools: A Comprehensive Guide

Islamic secondary schools play a crucial role in providing education that integrates academic excellence with Islamic values. These institutions offer a unique educational environment where students can grow academically while deepening their understanding of their faith. In this blog, we will explore the key aspects of Islamic secondary schools, including their purpose, curriculum, and the benefits they offer.

1. The Role of Islamic Secondary Schools

Islamic secondary schools are educational institutions that provide students with a curriculum based on Islamic principles alongside the national curriculum. Their primary role is to offer a holistic education that encompasses both religious and secular knowledge. This dual approach helps students develop a well-rounded perspective, preparing them for the challenges of both academic and religious life.

2. Historical Background

The concept of Islamic education dates back to the early days of Islam, where learning and scholarship were highly valued. Islamic secondary schools, as we know them today, have evolved over time. They began with the establishment of madrasas and Islamic academies during the Golden Age of Islam, which were centers of learning and intellectual development. Modern Islamic secondary schools build on this rich heritage, adapting traditional educational values to contemporary contexts.

3. Curriculum and Subjects

Islamic secondary schools typically offer a curriculum that includes both secular subjects and Islamic studies. The secular subjects often cover core areas such as Mathematics, Science, English, and Social Studies, adhering to national education standards. Islamic studies, on the other hand, include subjects like Qur’anic Studies, Hadith, Fiqh (Islamic jurisprudence), and Islamic History. This balanced approach ensures that students receive a comprehensive education that respects their faith while preparing them for the wider world.

4. The Islamic Perspective on Education

Education in Islam is highly emphasized, with the Qur'an and Hadith highlighting its importance. The Prophet Muhammad (peace be upon him) is known for his teachings on seeking knowledge, which is considered a form of worship. Islamic secondary schools aim to embody these teachings by fostering an environment where students are encouraged to seek knowledge, reflect on their faith, and apply Islamic principles in their daily lives.

5. The Benefits of Islamic Secondary Schools

Enrolling in an Islamic secondary school offers several benefits:

a. Holistic Development

Islamic secondary schools focus on the holistic development of students. They aim to nurture both the intellectual and spiritual aspects of a student’s growth. By integrating Islamic teachings with academic subjects, these schools help students develop a strong moral foundation while achieving academic success.

b. Cultural and Religious Identity

Attending an Islamic secondary school helps students maintain and strengthen their cultural and religious identity. The environment is conducive to practicing Islamic rituals and values, which can be particularly important for students from Muslim families who wish to ensure their children grow up with a strong sense of identity.

c. Ethical and Moral Guidance

Islamic secondary schools provide ethical and moral guidance based on Islamic teachings. This helps students develop good character, empathy, and a sense of responsibility. The focus on values such as honesty, respect, and kindness prepares students to become conscientious and ethical individuals.

6. Extracurricular Activities

In addition to academics, Islamic secondary schools often offer a range of extracurricular activities that align with Islamic values. These may include sports, arts, and community service projects. Extracurricular activities play a crucial role in developing students' skills, fostering teamwork, and encouraging them to contribute positively to their communities.

7. Challenges Faced by Islamic Secondary Schools

While Islamic secondary schools provide many benefits, they also face several challenges:

a. Balancing Secular and Religious Education

One of the primary challenges is balancing the secular and religious aspects of the curriculum. Ensuring that students receive a robust education in both areas requires careful planning and skilled educators who can integrate these subjects effectively.

b. Funding and Resources

Many Islamic secondary schools operate on limited budgets, which can impact the quality of facilities and resources available. Fundraising and community support are essential to overcoming these financial challenges and ensuring that schools can provide a high standard of education.

c. Social Integration

Students in Islamic secondary schools may face challenges related to social integration, especially if they attend schools in areas where there are few other Muslim students. Schools must work to create inclusive environments that support all students and foster mutual respect and understanding.

8. Success Stories and Impact

Despite the challenges, many Islamic secondary schools have achieved significant success and made a positive impact on their communities. Alumni of these schools often go on to excel in various fields, including academia, business, and community leadership. The values and education received at Islamic secondary schools contribute to their success and their ability to make meaningful contributions to society.

Conclusion

Islamic secondary schools offer a unique and valuable educational experience that combines academic excellence with a deep understanding of Islamic principles. They play a vital role in nurturing the intellectual, spiritual, and ethical development of students. While facing challenges, these schools continue to thrive and make significant contributions to the educational landscape. For students and families seeking an environment that supports both academic and religious growth, Islamic secondary schools provide a compelling option. Their commitment to holistic education and moral development ensures that students are well-prepared for both the challenges of the modern world and their spiritual journey.

#education #school

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tourguidemorocco · 21 days

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Exploring Morocco’s Historical Sites with an Expert Tour Guide Morocco, a land of vibrant colors, intricate architecture, and centuries-old traditions, Tour Guide Morocco offers an immersive journey through time. For those who wish to delve deep into the history and culture of this fascinating country, exploring its historical sites with an expert tour guide is essential. In this article, we will take you on a detailed tour of Morocco's most iconic historical sites, enriched with insights and stories that only a knowledgeable guide can provide.

The Significance of Guided Tours in Morocco

Traveling through Morocco's historical sites without a Tour Guide Morocco is like reading a book in a language you don’t understand. The layers of history, the significance of each architectural detail, and the stories behind the monuments are best experienced with someone who can decode them for you. Expert guides not only offer factual information but also share anecdotes, legends, and cultural nuances that bring these ancient sites to life.

Marrakech: The Red City’s Rich History

Jemaa el-Fnaa: The Heartbeat of Marrakech

At the center of Marrakech lies Jemaa el-Fnaa, a bustling square that has been the city’s cultural and commercial hub for centuries. With an expert guide, you’ll discover how this vibrant marketplace has evolved from a trading post to a UNESCO World Heritage site. The guide will also introduce you to the various performers, from snake charmers to storytellers, each with a unique role in the square's history.

The Majestic Koutoubia Mosque

Standing tall near Jemaa el-Fnaa, the Koutoubia Mosque is an architectural masterpiece that dates back to the 12th century. With its iconic minaret visible from miles away, the mosque is a testament to Morocco’s rich Islamic heritage. A knowledgeable guide will explain the significance of its design, the history of the Almohad dynasty that built it, and how it has influenced other structures across the Maghreb region.

El Badi Palace: A Story of Grandeur and Decay

Another highlight of Marrakech is the El Badi Palace, once a symbol of the Saadian dynasty's wealth and power. Though now in ruins, the palace's remnants still whisper tales of its former glory. Your tour guide will paint a vivid picture of the palace’s opulent past, describing the lavish banquets and diplomatic events that took place here, as well as the reasons for its eventual decline.

Fes: The Spiritual and Cultural Capital

Al-Qarawiyyin University: The World’s Oldest

Fes is home to Al-Qarawiyyin University, recognized as the world’s oldest existing degree-granting educational institution. Founded in 859 AD, this university has been a beacon of learning and culture in the Islamic world. A visit with a Tour Guide Morocco will provide deep insights into the university’s role in the spread of knowledge, its architectural evolution, and the prominent scholars who studied here.

The Mystical Medina of Fes

Navigating the winding alleys of Fes’s medina can be overwhelming, but with an expert guide, it becomes an unforgettable experience. The medina, a UNESCO World Heritage site, is one of the world’s largest car-free urban areas. Your guide will lead you through this maze of narrow streets, revealing hidden treasures such as the Bou Inania Madrasa and the Chouara Tannery, while explaining their historical significance and the medina’s role in preserving traditional Moroccan crafts.

Rabat: A Glimpse into Morocco’s Royal Past

Hassan Tower: An Unfinished Marvel

Rabat, the capital of Morocco, offers a blend of historical and modern attractions. One of the most iconic sites is the Hassan Tower, an incomplete minaret that stands as a symbol of the Almohad dynasty’s ambitions. A knowledgeable tour guide will recount the story of Sultan Yacoub al-Mansour’s grand vision for the mosque, the reasons for its abandonment, and how the tower has become an enduring emblem of Rabat.

The Mausoleum of Mohammed V

Adjacent to Hassan Tower is the Mausoleum of Mohammed V, a masterpiece of modern Alaouite architecture. This mausoleum houses the tombs of King Mohammed V and his sons, King Hassan II and Prince Abdallah. With a guide, you’ll gain an understanding of the mausoleum’s architectural elements, the significance of its design, and the role of the Alaouite dynasty in shaping modern Morocco.

Meknes: The Sultan’s Vision

Bab Mansour: The Gateway to Imperial Splendor

Meknes, one of Morocco’s four imperial cities, was transformed by Sultan Moulay Ismail into a grand capital in the 17th century. The Bab Mansour gate, with its intricate zellige tilework and grand arches, is a testament to the Sultan’s vision of imperial grandeur. A tour guide will detail the construction of this monumental gate, the stories behind its decorative elements, and its importance as the main entrance to the Sultan’s palace complex.

The Royal Stables: A Testament to Power

One of the most impressive structures in Meknes is the Royal Stables, built to house 12,000 horses. The sheer scale of this structure is awe-inspiring, and with an expert guide, you’ll learn about its ingenious design, the role of horses in the Sultan’s army, and the logistics of maintaining such a vast number of animals. The stables are not just a feat of engineering but also a symbol of the Sultan’s power and wealth.

Chefchaouen: The Blue Pearl of Morocco

The Medina: A Serene Escape

Nestled in the Rif Mountains, Chefchaouen is famous for its blue-washed medina, which offers a stark contrast to the bustling cities of Morocco. Exploring this tranquil town with a Tour Guide Morocco allows you to uncover the origins of its unique color palette, the Andalusian influence on its architecture, and the medina’s role as a refuge for those fleeing the Reconquista in Spain. Your guide will also take you to lesser-known spots, such as the Kasbah Museum, where you can delve deeper into the history and culture of the region.

The Importance of Cultural Context in Guided Tours

Every stone, mosaic, and alley in Morocco’s historical sites holds a piece of the country’s rich tapestry of history. However, without the right context, these sites can easily be overlooked or misunderstood. This is where the expertise of a Tour Guide Morocco comes into play. These guides are not just narrators of history; they are cultural ambassadors who bridge the gap between the past and the present, helping visitors to truly appreciate the depth of Morocco’s heritage.

Why Choose an Expert Tour Guide?

Choosing an expert Tour Guide Morocco for your journey through these historical sites ensures that you don’t just visit these places but experience them in their full depth. A guide’s knowledge extends beyond facts and dates; it encompasses the cultural, religious, and social dynamics that have shaped Morocco over the centuries. Whether you’re a history enthusiast, an architecture lover, or simply a curious traveler, an expert guide will enhance your experience, making your trip to Morocco’s historical sites truly unforgettable.

#travel

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manchestertrust · 1 month

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Islamic Educational Trust: Building Futures Through Faith and Learning

Introduction: The Importance of Faith-Based Education

Education is a powerful tool that shapes the minds and characters of individuals, helping them to navigate the complexities of life while remaining grounded in their beliefs. The Islamic Educational Trust is an organization that recognizes the value of integrating faith and learning, providing educational opportunities that are deeply rooted in Islamic principles. This blog explores the mission, programs, and impact of the Islamic Educational Trust, highlighting its role in nurturing the next generation of leaders.

The Mission of the Islamic Educational Trust

Integrating Islamic Values with Academic Excellence

The core mission of the Islamic Educational Trust is to provide high-quality education that combines Islamic teachings with academic rigor. The Trust believes that education should not only equip students with knowledge but also instill in them a strong moral and ethical foundation based on Islamic values. By offering a curriculum that blends religious studies with modern subjects, the Trust ensures that students are prepared to succeed both in this world and the hereafter.

Empowering Muslim Communities Through Education

The Islamic Educational Trust is dedicated to empowering Muslim communities by making education accessible to all, particularly those in underserved areas. The Trust aims to create educational environments where students can learn and grow in a setting that respects their faith and cultural identity. This empowerment extends beyond academic achievement, fostering a sense of pride, confidence, and responsibility in students as they prepare to take on leadership roles in their communities.

Key Programs and Initiatives

Islamic Schools and Madrasas

One of the primary initiatives of the Islamic Educational Trust is the establishment and support of Islamic schools and madrasas. These institutions provide a comprehensive education that includes both religious and secular studies. Students are taught subjects such as Quranic studies, Hadith, Fiqh, and Islamic history alongside mathematics, science, and language arts. This balanced approach ensures that students receive a well-rounded education that prepares them for all aspects of life.

Teacher Training and Curriculum Development

To ensure that students receive the best possible education, the Islamic Educational Trust places a strong emphasis on teacher training and curriculum development. The Trust provides ongoing professional development for teachers, helping them to improve their pedagogical skills and stay current with educational best practices. Additionally, the Trust develops curricula that are aligned with Islamic values while also meeting national educational standards, ensuring that students receive a relevant and holistic education.

Scholarships and Financial Aid

Recognizing that financial barriers can prevent deserving students from accessing education, the Islamic Educational Trust offers scholarships and financial aid to those in need. These programs help cover the costs of tuition, books, uniforms, and other educational expenses, making it possible for students from low-income families to attend school. By providing this support, the Trust is helping to level the playing field and ensure that every child has the opportunity to succeed.

Impact on Students and Communities

Strengthening Islamic Identity

One of the most significant impacts of the Islamic Educational Trust’s work is the strengthening of Islamic identity among students. By providing an education that is rooted in Islamic teachings, the Trust helps students develop a deep connection to their faith. This connection is reinforced through daily practices, religious studies, and a school culture that reflects Islamic values. As a result, students leave these institutions with a strong sense of who they are and a clear understanding of their responsibilities as Muslims.

Building Stronger Communities

The Islamic Educational Trust’s efforts extend beyond the individual to the broader community. By educating young people who are grounded in their faith and equipped with the skills needed to succeed in the modern world, the Trust is helping to build stronger, more resilient communities. Graduates of the Trust’s programs often become leaders in their communities, using their knowledge and values to contribute positively to society.

Promoting Social Cohesion and Tolerance

In a diverse and increasingly interconnected world, the Islamic Educational Trust plays a vital role in promoting social cohesion and tolerance. By educating students in an environment that emphasizes respect, understanding, and compassion, the Trust helps to foster a culture of inclusivity. Students are taught to appreciate diversity and to engage with others in a way that is respectful and empathetic. This approach not only benefits Muslim communities but also contributes to greater harmony and understanding in the broader society.

Future Goals and Vision

Expanding Educational Opportunities

Looking ahead, the Islamic Educational Trust is committed to expanding its reach and impact. The Trust plans to establish more schools and madrasas, particularly in areas where access to quality education is limited. Additionally, the Trust aims to increase the number of scholarships and financial aid opportunities available, ensuring that no child is left behind due to financial constraints. By continuing to grow and evolve, the Trust hopes to make a lasting difference in the lives of even more students and communities.

Advocacy and Partnerships

The Islamic Educational Trust also recognizes the importance of advocacy and partnerships in achieving its mission. The Trust is actively involved in advocating for policies that support faith-based education and promote the integration of religious and secular studies. Through partnerships with other educational institutions, NGOs, and governments, the Trust seeks to amplify its efforts and create a broader impact on the educational landscape.

Conclusion: A Beacon of Hope and Knowledge

The Islamic Educational Trust stands as a beacon of hope for Muslim communities, providing access to education that nurtures both the mind and soul. Through its dedication to integrating Islamic values with academic excellence, the Trust is helping to shape the next generation of leaders who are grounded in their faith and equipped to navigate the challenges of the modern world. As it continues to expand its programs and reach, the Islamic Educational Trust will undoubtedly play a crucial role in building a brighter future for all.

#education #school #studying #teacher

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onlinequranclasses22 · 1 month

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Discover the Benefits of Learning at an Online Quran Academy UK

In today’s fast-paced world, finding the time and resources to pursue religious education can be challenging. However, with the rise of digital learning platforms, an Online Quran Academy has become a popular and effective way for Muslims worldwide to deepen their understanding of the Quran. Whether you’re a beginner or looking to advance your studies, enrolling in an Online Quran Academy offers a range of benefits that make learning accessible, convenient, and personalized.

One of the most significant advantages of an Online Quran Academy is the flexibility it provides. Unlike traditional madrasas, where classes are scheduled at fixed times, online learning allows you to choose when to study. This means you can fit your Quran lessons into your daily routine, whether early in the morning, during a lunch break, or late at night. This flexibility is especially beneficial for working professionals, students, and parents who need to balance multiple responsibilities.

Convenience is another key factor that makes an Online Quran Academy appealing. With online classes, you can learn from the comfort of your own home, eliminating the need for commuting. This is particularly advantageous for those living in areas with limited access to Islamic educational institutions. Whether you’re at home, traveling, or in another location, you can easily continue your studies without any interruptions. This geographical freedom ensures that you can consistently pursue your Quranic education, regardless of where you are.

Another advantage of studying at an Online Quran Academy is access to a diverse range of qualified instructors. Unlike traditional settings, where you may be limited to local teachers, online academies connect you with instructors from around the world. This global pool of educators brings a wealth of knowledge and different perspectives to your learning experience. You can choose an instructor who aligns with your learning preferences and who can provide insights that resonate with you.

The use of technology in an Online Quran Academy also enhances the learning experience. Modern online platforms incorporate various tools such as video tutorials, interactive quizzes, audio recitations, and visual aids. These resources make learning more engaging and cater to different learning preferences, helping you retain information more effectively. The integration of technology not only makes learning the Quran more accessible but also more enjoyable.

For families concerned about safety, an Online Quran Academy offers a secure alternative to traditional learning environments. By studying online, students can avoid the risks associated with commuting to and from a physical location. This is particularly important for parents who want to ensure their children receive quality Islamic education in a safe and controlled environment.

Cost-effectiveness is another reason why many people choose an Online Quran Academy. Traditional educational institutions often come with high costs, including tuition, transportation, and study materials. Online academies typically offer more affordable options, making Quranic education accessible to a broader audience. This affordability, combined with the quality of education provided, makes online learning an attractive option for many families.

The curriculum at an Online Quran Academy is designed to meet the needs of students at all levels, from beginners to advanced learners. Whether you are just starting to learn Arabic or seeking to memorize the Quran, online academies offer structured courses that guide you through each stage of your learning journey. This structured yet flexible approach ensures that you receive the appropriate level of education while allowing for progression at your own pace.

In conclusion, an Online Quran Academy UK offers a modern, efficient, and accessible way to study the Quran. With its flexibility, convenience, personalized learning, access to qualified instructors, and cost-effectiveness, it provides a valuable solution for Muslims seeking to deepen their understanding of the Quran. Whether you’re starting your journey with the Quran or looking to advance your knowledge, an Online Quran Academy is an excellent choice for enhancing your Islamic education.

#online quran academy #online quran classes #online quran teacher #online quran academy usa

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tqapk · 1 month

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The Modern Approach to Islamic Learning: The Benefits of an Online Quran Academy USA

In today’s rapidly advancing digital era, traditional methods of education have been transformed, offering new opportunities for learning across various disciplines. Islamic education, particularly the study of the Quran, has embraced this change with the emergence of the Online Quran Academy. This modern approach to learning the Quran presents numerous benefits that make religious education more accessible, flexible, and effective for Muslims around the world.

One of the primary advantages of enrolling in an Online Quran Academy is the unparalleled convenience it offers. Unlike conventional madrasas or learning centers that require physical attendance, an online platform allows students to engage in their studies from anywhere in the world. This is especially beneficial for those living in regions with limited access to Islamic education or in countries where traveling to a physical location is challenging. The ability to learn from the comfort of your own home ensures that geographical barriers no longer impede your spiritual and religious growth.

Flexibility is another key benefit of the Online Quran Academy. Life’s demands often make it difficult for students, professionals, and parents to adhere to a fixed schedule. Online learning provides the flexibility to choose when and where to study, allowing students to balance their Quranic education with other responsibilities. This flexibility ensures that students can progress at their own pace, taking the time they need to fully understand and absorb the teachings of the Quran.

In addition to personalized instruction, an Online Quran Academy typically employs a variety of teaching methods to cater to different learning styles. Whether you prefer visual aids, interactive lessons, or audio recitations, these academies use diverse tools to enhance the learning experience. The integration of technology in education helps to make the study of the Quran more engaging and accessible, catering to the needs of modern learners. This multi-faceted approach ensures that students remain motivated and interested in their studies.

Another noteworthy benefit of the Online Quran Academy is the access it provides to qualified and experienced instructors from around the world. Students are no longer limited to the knowledge available within their local community; they can now connect with scholars and teachers who bring diverse perspectives and interpretations of the Quran. This global reach enriches the learning experience by exposing students to a wider range of Islamic teachings and viewpoints, fostering a more comprehensive understanding of the Quran.

Safety and security are also important considerations that the Online Quran Academy addresses effectively. By learning online, students can avoid the risks associated with commuting to physical locations, particularly in areas where safety may be a concern. Studying from home provides a secure environment where students can focus solely on their education without external distractions or threats.

Cost-effectiveness is another advantage that cannot be overlooked. Traditional education often comes with significant expenses, including transportation, materials, and tuition fees for physical facilities. An Online Quran Academy typically offers more affordable options, making quality Quranic education accessible to a broader audience. The reduced costs associated with online learning make it an attractive option for families and individuals seeking to enhance their religious knowledge without incurring significant financial burdens.

Moreover, the Online Quran Academy USA provides a structured yet adaptable learning environment. Courses are often designed to cater to different age groups and proficiency levels, from beginners to advanced students. This structured approach ensures that each student receives education that is appropriate for their level of understanding, while still offering the flexibility to move forward as they progress.

In conclusion, the Online Quran Academy represents a modern, effective, and accessible approach to learning the Quran. By combining the convenience of online education with personalized instruction, diverse teaching methods, and global access to qualified instructors, these academies are redefining how Muslims engage with their faith. Whether you are a parent seeking to provide your children with a strong foundation in Islamic education or an adult looking to deepen your understanding of the Quran, an Online Quran Academy offers a valuable and practical solution for today’s world.

#online quran academy #online quran academy usa #online quran classes

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