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Started by Islamic Information Muslims News...
Wed, 26 Jun 1996 00:00
The IINN, Vol.10 No.002 06/26/96
Author: Islamic Information Muslims News...
Date: Wed, 26 Jun 1996 00:00
Date: Wed, 26 Jun 1996 00:00
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In the name of ALLAH, the Beneficent, the Merciful
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I N F O R M A T I O N & N E W S N E T W O R K
A Subsidiary of Pakistan News Service
Vol. 10 No. 2 Saffar 10, 1417 Hijri Wednesday June 26, 1996
________________________________________________________________________________
Editor: Imran Mehdi Muslims@Psuvm.psu.edu
________________________________________________________________________________
Contents
--Al Qur'an--
1. Al Quran ................................................ by Almighty Allah
--News--
2. Indian atrocities presented in .......................... from Islam Report
3. U.S./Saudi Blast ................................................. from VOA
--Articles--
4. Right & Wrong: Situation Ethics .......................... from Khalid Baig
5. Q&A: Copyright according to ........................ from Mufti Taqi Usmani
--Announcements--
6. Job opportunities in S.A. ............................... from Khalid Sbeih
7. Graduate School Opens ........................................... from SISS
8. Reaction to Saudi Arabian Bombing ............................... from CAIR
1. Al Quran ................................................ by Almighty Allah
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
x Al-QURAN
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
I seek Allah's protection from Satan the rejected one.
So lose not heart, nor fall in despair: For you must gain
mastery if you are true in Faith.
If a wound has touched you, be sure a similar wound has touched
the others. Such days (of varying fortunes) We give to men and
men by turns:that Allah may know those that believe,and He may
take to Himself from your ranks Martyr-witness (to Truth). And
Allah loves not those that do wrong.
Allah's object also is to purge those that are true in Faith and
to deprive of blessing those that resist Faith.
Did you think that you would enter Heaven without Allah testing
those of you who fought hard (in his cause) and remained
steadfast?
(139-142) Al-i-Imran.
News .........................................................................
2. Indian atrocities presented in .......................... from Islam Report
from
Islam Report
Indian atrocities presented in Congress
It is 9:00 PM Washington DC time and the US House of Representatives,
also called Congress, is debating the 1997 Foreign Aid budget, and focus
of discussion is a proposed ammendment to the aid package by Congressman
Dan Burton, a Republican from Indiana (R-IND) by which he is calling for
a limit of aid to India in 1997 of $48 Million, which is the same level
as last year because of India's human rights violations in the Bunjab
and Kashmir states against the Muslim population.
The following are the most important highlites of the debate that
directly concern Muslims Worldwide, and in the Us in particular:
o Congressman Dan Burton showed pictures of Indian atrocities against
Muslims, and listed India's human rights violations as recorded by
Amnesty International, Asia Watch (part of Human Rights Watch) and the
State Dept.
o Benjamine Gilman, a Republican from New York, and the Chairman of the
International Relations Committee, and one of the most anti-Islam Jewish
congressmen on Capitol Hill, opposed Burton, and instead of focusing on
the human rights issue he talked about Muslim terrorism! He also called
Kashmir Mujahideen as terrorists at which point Congressman Burton stood
up and asked him: "If you were in a Kashmiri village and Indian troops
put a gun to your head, then drag the village women outside and
gang-raped them, wouldn't you fight back? Gilman answered that he would,
then he sat down.
o Congressman Dana Rohrabacher was one of the few who supported the
Burton ammendment, he said angrily: "India is NOT.. NOT an old friend,"
and he criticized the congress by saying: "everybody in the house has
amnesia.. India kicked us in the teeth... and while we are supporting
their welfare programs they are building Nuclear weapons with the money
they do not have to pay." He finally announced: "End repression (of
Kashmir..) and give those people the right to vote."
3. U.S./Saudi Blast ................................................. from VOA
from
VOA
U.S./Saudi Blast
DATE=6/25/96
TYPE=CORRESPONDENT REPORT
NUMBER=2-199298
TITLE=U-S/SAUDI BLAST (S)
BYLINE=DAVID GOLLUST
DATELINE=PENTAGON
Intro: At least 60 casualties are reported in a truck explosion at an
apartment complex housing many Americans at saudi arabia's king abdul
aziz airbase at dharan. U.S. officials believe it may have been a
terrorist operation. VOA's David Gollust reports from the Pentagon.
Text: Pentagon officials say the gasoline tank truck exploded at about
ten PM local time just outside the residential complex, which adjoins
the dharan air base. The blast was strong enough to cause structural
damage to one apartment tower and lesser damage to several other
buildings.
A statement released here said some of the casualties were americans,
apparently air force personnel stationed at the base, which was a major
staging area for allied air operations during the gulf war.
Officials said they were operating under the assumption that the
explosion was a terrorist attack. The occupants of the truck were said
to have parked the vehicle alongside a fence near a building where about
150 Americans lived, and they fled the scene after being challenged by
security personnel.
Last november, a car bomb devastated an office building in the saudi
capital riyahd where U.S. military advisers to the saudi arabian
nationnal guard worked. Five americans and two indian nationals were
killed. Four saudi nationals who were said to have confessed to the
attack were executed last month. (signed)
Articles .....................................................................
4. Right & Wrong: Situation Ethics .......................... from Khalid Baig
from
Khalid Baig
Right & Wrong: Situation Ethics
"They follow nothing but conjecture and what they themselves desire,
even though there has already come to them Guidance from their Lord."
[An-Najm, 53:23]
As the entire world now knows, in April Israel engaged in plain massacre
of Lebanese civilians in broad daylight. Its soldiers were nothing more
than common criminals killing innocent men, women, and little children
in an ambulance here, in the U.N. compound over there, in homes and
villages every where. Killing of civilians for political purposes is
--by definition-- terrorism. So what Israel recently did, as it has been
doing for the past half century, is pure state sponsored terrorism.
We also know that the United States prides itself as a champion against
terrorism as well as for its respect for the rule of law. Rule of law
means that the law is the same for everyone and is applied in each case
based solely on the merits of the case. Any objective observer could
combine these facts to expect that the U.S. would declare Israel as a
terrorist state, impose economic and military sanctions against it, and
enforce a no-fly zone over it -- all steps that it has taken in other
cases for alleged crime of state sponsorship of terrorism, the truth or
falsehood of those allegations notwithstanding.
Everybody knows that it is not going to happen. The U.S. in fact has
been the sponsor of Israeli terrorism. The question is why? Is it
because Israel has a powerful lobby in Washington? Is it because some
thugs and gangsters, with no respect for human life and no concept of
morality, are controling the U.S. Establishment? If any political
scientist, moral preacher, or philosopher in the West has a different
answer to this question, we should like to hear from them. But we submit
that deep down all of this brutality is a moral philosophy -- actually
immoral philosophy-- that has been carefully developed and that seems to
be the dominant philosophy in the West today. It is called moral
relativism. It says that right and wrong or good or evil are relative
concepts. "There are no normative moral principles whatsoever which are
intrinsically valid or universally obliging," says Dr. Joseph Fletcher,
a leading proponent of situation ethics. For decades he had advised
business leaders, medical doctors, military commanders and government
officials in the U.S. on the issue of ethics.
He explains: "If we are ... obliged in conscience sometimes to tell
white lies... then in conscience we might be obliged sometimes to engage
in white thefts and white fornications and white killings and white
breaking of promises and the like." Right and wrong, according to this
philosophy, are like beauty: they are in the eyes of the beholder. If
Israel thinks that what it is doing is right, it must be right, because
there is no universal yardstick that can be used to decide the question.
The situation, and not any absolute moral principles, decides good and
evil. With the help of this philosophy, Israeli terrorism simply becomes
inevitable collateral damage, and everyone involved can go to sleep
easily. It is easy to relax when both military power and morality are on
your side!
But the victims of this morality are not just in Bosnia, Chechnya,
Palestine, Lebanon, Iraq, Sudan, or Kashmir. They are to be found in the
American society. Why the leader of the "civilized world" is also the
leader in murders, fornications, adultery, street crimes and broken
homes? Well, what do we expect when there is no absolute evil? The
American society today seems to be floating aimlessly in the waters of
moral relativism. And the waters are turning fast into a morass.
Actually the problem of moral philosophy is much deeper. The preachers
of situation ethics are not without arguments. Their stock-in-trade is
the complexity of real life and the failure of the Ten Commandments to
allow for that complexity. Would you tell the truth about the hiding
place of a friend to the would be murderer, they ask. If no, you just
violated one of the ten commandments. If yes, you just became accomplice
to the murder of your friend. They can now triumphantly declare that
real life is complex, that right and wrong are to be decided based on
every situation, and hence situation ethics or moral relativism is the
correct morality. From those "humble beginnings" they proceed to declare
that every wrong may be right and vice versa. Here, as an example, is
their argument in support of adultery: Under some situation, unmarried
love may be infinitely superior to married unlove.
But humanity hungers for a sense of right and wrong, for some absolute
moral values. After successfully throwing away whatever remnants of
revealed moral values it had, the western world is now trying to
fabricate some new absolutes. Like the universal human rights of the
U.N. that do not give any protection to the women and children in
Kashmir or Lebanon but will provide full protection to gays and
lesbians! The fabricated absolutes only serve the new immorality.
Having looked at this mess, one feels doubly grateful for the beautiful
moral landscape that Islam offers. Here one finds a rich Shariah that
provides the absolute values that no priest or preacher can change. They
provide not only the badly needed answers to the issues of right and
wrong, but also stability and security to our moral world.
Simultaneously Islam offers a complete life example in the life of the
Prophet, Salla-Allahu alayhi wa sallam, to offer guidance for the
complexities of real life. Islam avoids the pitfall of just offering a
few boy-scout principles for the moral life, that find their way to the
show case rather than the real human life, and leave open the door for
moral relativism.
Ultimately the value of a human society depends upon its ability to
develop the framework that can separate right from wrong. All those
frustrated with western failure here would do themselves a big favor by
checking out the Islamic answer.
5. Q&A: Copyright according to ........................ from Mufti Taqi Usmani
from
Mufti Taqi Usmani
Q&A: Copyright according to Shariah
INTRODUCTION:
Mufti Taqi Usmani is one of the leading Islamic scholars living today.
Author of more than 40 books, he is an expert in the fields of Islamic
law, Economics and Hadith. For the past 35 years, he has been teaching
at the Darul-Uloom in Karachi which was established by his father Mufti
Muhammad Shafi, the late Grand Mufti of Pakistan. He also holds a degree
in law and has been a Judge at the Sharia Appeallate Bench of the
Supreme Court of Pakistan. He has been a consultant to several
international Islamic financial institutions and has played a key part
in the move toward interest free banking. Insha-Allah we'll be
publishing his answers to important questions in this space.=
QUESTION:
"Can you please explain the Islamic injunctions about "copyright",
especially about the copyright on computer software? The questions are:
(i) Can we register a book under the Copyright Act which bars the people
from publishing that book without permission of the copyright holder?
(ii) If something is registered under the law of copyright, should we
abide by the restrictions imposed by that law?
(iii) Can a copyright holder sell his right of publishing to another
person for a monetary gain?
ANSWER:
The question of "copyright" is related to a wider concept, generally
known as the concept of "intellectual property". In previous days the
concept of ownership was confined to those tangible commodities only
which can be perceived through our five senses. But the speedy progress
in the means of communication gave birth to the new concept of
"intellectual property" which extended the concept of ownership to some
intangible objects also. The theory of "intellectual property"
contemplates that whoever applies his mental labour to invent something
is the owner of the fruits of his labour. If a person has invented a
certain instrument, he does not own the instrument only, but he also
owns the formula he has used for the first time to invent it. Therefore,
nobody can use that formula without his permission. Similarly, if a
person has written a book, he is the exclusive owner of the right to
publish it, and nobody has any right to publish that book without his
permission. This right of an author or an inventor is termed as his
"intellectual property". It is also implied in this theory that the
owner of such rights can sell them to others like any other tangible
objects. The law of "copyright" has come into existence in order to
secure such rights and to give legal protection to this kind of
property.
It is obvious that the concept of intellectual property on which the law
of copyright is based is a new phenomenon created by the rapid progress
of industry and the means of communication, therefore, this concept is
not expressly mentioned in the Holy Qur'an or in the Sunnah of the Holy
Prophet, Salla-Allahu alayhi wa sallam.
The acceptability or otherwise of such new concept which are not clearly
mentioned in the original resources of Islamic jurisprudence can only be
inferred from the general principles laid down by the Shari'ah. As the
views of the jurists may differ while applying these principles to the
new situations, there is always a wide scope of difference of opinion in
such cases. The question of "intellectual property" has also been a
subject of discussion among the contemporary Muslim scholars of Shari'ah
whose opinions are different about its acceptability in Shari'ah.
A group of contemporary scholars does not approve the concept of
"intellectual property". According to them the concept of ownership in
Shari'ah is confined to the tangible objects only. They contend that
there is no precedent in the Holy Qur'an, in Sunnah or in the juristic
views of the Muslim jurists where an intangible object has been
subjected to private ownership or to sale and purchase. They further
argue that "knowledge" in Islam is not the property of an individual,
nor can he prevent others from acquiring knowledge, whereas the concept
of "intellectual property" leads to monopoly of some individual's over
knowledge, which can never be accepted by Islam.
On the other hand, some contemporary scholars take the concept of
"intellectual property" as acceptable in Shari'ah. They say that there
is no express provision in the Holy Qur'an or in the Sunnah which
restricts the ownership to the tangible objects only. There are several
intangible rights accepted and maintained by the Shari'ah, and there are
several instances where such intangible rights have been transferred to
others for some monetary consideratons.
They contend that the concept of "intellectual property" does in no way
restrict the scope of knowledge, because the law of "copyright" does not
prevent a person from reading a book or from availing of a new invention
for his individual benefit. On the contrary, the law of "copyright"
prevents a person from the wide commercial use of an object on the
ground that the person who has invented it by his mental labour is more
entitled to its commercial benefits, and any other person should not be
allowed to reap the monetary fruits of the former's labour without his
permission. The author of a book who has worked day and night to write a
book is obviously the best person who deserves its publication for
commercial purposes. If every other person is allowed to publish the
book without the author's permission, it will certainly violate the
rights of the author, and the law of copyright protects him from such
violation of his rights.
Both of these views have their own arguments. I have analysed the
arguments of both sides in my Arabic treatise "Bai-ul-Huqooq" and have
preferred the second view over the first, meaning thereby that a book
can be registered under the Copyright Act, and the right of its
publication can also be transferred to some other person for a monetary
consideration.
This is an answer to your question no. (i) and no. (iii).
Coming to the question no. (ii), I would like to add that if the law of
copyright in a country prevents its citizens from publishing a book
without the permission of a copyright holder, all the citizens must
abide by this legal restriction. The reasons are manifold.
Firstly, it violates the right of the copyright holder which is,
affirmed by the Shari'ah principles also according to the preferable
view, as mentioned earlier.
Secondly, I have mentioned that the views of the contemporary scholars
are different on the concept of "intellectual property" and none of them
is in clear contravention of the injunctions of Islam as laid down in
the Hol Qur'an and Sunnah. In such situations, an Islamic state can
prefer one view on the other, and if it does so by a specific
legislation, its decision is binding even on those scholars who have
opposite view. It is an accepted position in the Islamic jurisprudence
that the legislation of an Islamic state resolves the juristic dispute
in a manner not expressly mentioned in the Holy Qur'an or in the Sunnah.
Therefore, if an Islamic state promulgates a law in favour of the
concept of "intellectual property" without violating any provision of
the Holy Qur'an and Sunnah, the same will be binding on all its
citizens. Those who have an opposite view can express their standpoint
as an academic discussion, but they cannot violate the law in their
practice.
Thirdly, even if the government is not a pure Islamic government, every
citizen enters into an express or a tacit agreement with it to the
effect that he will abide by its laws in so far as they do not compel
him to anything which is not permissible in Shari'ah. Therefore, if the
law requires a citizen to refrain from an act which was otherwise
permissible (not mandatory) in Shari'ah he must refrain from it.
Even those scholars who do not accept the concept of "intellectual
property" do not hold that is is mandatory requirement of Shari'ah to
violate the rights recognized by this concept. Their view is that it is
permissible for a person to publish a book without its author's
premission. Therefore, if the law prevents them from this "permissible"
act, they should refrain from it as their agreement of citizenship
requires them to do so.
Therefore, it is necessary for every citizen to abide by the law of
copyright unless it compels a person to do an impermissible act, or to
refrain him from a mandatory act under the Shari'ah.
3. A NOTE ON BENEDICTIONS
Have you noticed it? The great majority of English language Muslim
publications today--those published by brand name Islamic
institutions--do not use the benedictions like Salla-Allahu alayhi wa
sallam, Radi-Allahu unhu, or Alayhis-salam anymore. They refer to the
Prophet Muhammad, Salla-Allahu alayhi wa sallam, or his Companions,
Ridwan-Allah tala ajmaeen, or other prophets, Alyhim as-Salam, as they
would an ordinary person. It is the same story in Children's books,
videos and computer software.
Without realising it, they may actually be teaching lack of respect and
deference to our new generation, who do not need any further help in
that department anyway. It is not uncommon today to find a Muslim child
in the West who may have done everything Islamic-- going to Islamic
schools, reading Islamic books, going to Islamic programs-- who may have
lot of Islamic knowledge but little ISLAMIC MANNERS. For the great
majority of the children who are not that advanced in their Islamic
pursuits, the situation is worse. =
Some publications use a half-hearted benediction like PBUH or Peace be
upon him. Please note that peace be upon him is the direct translation
of alyhis-salam. No Muslim of sane mind would ever say Muhammad
alayhi-salam. It must always be Muhammad, Salla-Allahu alayhi wa sallam.
Why then do we close our mind when writing in English?
We request all writers and publishers to reflect on this vital issue. We
should use the same standard benedictions in English that have been used
in all non-European languages for centuries.
Below we reproduce an article on the subject from the first issue of
Al-Balagh.
Salla-Allahu alayhi wa sallam
They were circumbulating the Kaa'ba, when Ka'ab bin Ujrah asked Abdul
Rahman ibn Abi Lailah: "Shall I not give you a precious gift?" A gift in
the middle of that act of intense devotion? Abdul Rahman was a prominent
tabayi, i.e. from the generation that came after the generation of the
companions. Ka'ab, may Allah be pleased with him, was one of the 1400
Companions who were part of the Covenant of al Ridwan, a covenant to
live or fall together to avenge the blood of Uthman bin Affan, may Allah
be pleased with him, who had been feared to have been murdered by the
Quraish. To know this background is to get a clue to the special gift.
While Muslims were stationed at Hudaybiyah, where the covenant took
place, many delegations of Quraish had visited them. Among them was
Urwah ibn Mas'ud al Thaqafi. It was he who reported the extra-ordinary
relationship of the companions with the Prophet, salla Allahu alayhi wa
sallam: "I have seen Ceasar and Chosroes in their pomp, but never have I
seen a man honoured as Muhammad is honoured by his comrades."
The gift that Ka'ab gave to ibn Abi Lailah was the hadith that gives us
the salawat (benediction) that we use in regular prayers. The companions
asked the proper way of sending the blessings, when the verse requiring
them to do so was revealed. "Lo Allah and His angels shower blessings on
the Prophet. O ye who believe! Ask blessings on him and salute him with
a worthy salutation." [AlAhzab, 33:57]. Then the Prophet, salla Allahu
alayhi wa sallam, taught them the exact words, as they themselves were
revealed to him by Allah.
A prophet of God is a unique person. He acts as the link between the
people and their Creator. He is a human being, yet he speaks for God.
The most difficult task for followers of a prophet has always been that
of dealing with the prophet as a prophet. It is so easy to go to
extremes. Make him divine, God-incarnate, Son of God. Or make him just
another man, attributing all human weaknesses and sins to him. Religious
literature of major religions in the world is testimony to these
tendencies. It is a story of abject human failure in this matter.
One must contrast that with the beautiful and delicate balance presented
by Islam. Here the Prophet is the perfect human being, but he is not
Divine. He speaks for God but he is not God. He is the object of our
gratitude, ardent love and devotion, unswerving allegiance, and
deference. But he is not the object of our worship. We ask Allah to send
His blessings on him which at once makes two very important statements.
First, he needs Allah's blessings. Second, we cannot bless him, only
Allah can. It is not possible for those who always invoke Allah's
blessings for the Prophet, to degrade him to the level of other human
beings, or to elevate him to the level of divinity. The benediction,
salla Allahu alayhi wa sallam, is a magic formula that fights both
tendencies equally effectively. It also strikes at the roots of shirk,
the tendency to associate partners with Allah. For we have met the
perfect human being, the example to follow. And we found him to be a
servant of Allah. Salla Allahu alayhi wa sallam.
For centuries Muslims lovingly added the benediction, whenever they
mentioned the name of the Prophet, salla Allahu alayhi wa sallam. The
hadith literature is a good example of this labor of love. For here the
name of the Prophet, salla Allahu alayhi wa sallam, is mentioned
repeatedly. Yet the muhadithun never tired of writing the benediction.
That was at a time when every book was written by hand, and all its
copies were also made by hand. It was never considered a burden or an
unnecessary interruption. A brief recent statement from a professor of
hadith at one Islamic religious school captures the spirit. "The merits
of studying hadith are innumerable and those interested can read Ibn
Abdul Bar's book on the subject," he said. "But it is sufficient to note
that through this study we get plenty of opportunities for saying the
benediction, sallallahu alaihi wa sallam."
And so for centuries this practice has continued unabated throughout the
Muslim world. Also, realizing the importance of a "worthy benediction"
Muslims always used the Arabic expression in other languages, be they
Urdu, Farsi, Bangla, or others.
For the first time in history, we find a break from this practice, and
this spirit, when reviewing the Islamic literature in English. Initially
some one substituted "peace be upon him" for "sallallahu alaihi wa
sallam." But it is not even a proper translation. Then some one thought
of abbreviating it to p.b.u.h. It, of course, did not improve the
translation or the readability. Others came up with innovations of their
own. One Islamic text book in English notes in the beginning: "After
using the name of the Prophet Muhammad, Muslims should write or say the
honorific phrase, Salla Allahu alayhi wa sallam...Due to limited space
this honorific phrase has been omitted.. but should be inserted when
reading the book." Another book goes a little further by acknowledging
the "long established and cherished tradition", but then announces
bluntly: "To avoid interrupting the flow of ideas, especially for
non-Muslim readers, I have not followed the customary practice." A
majority of recent Islamic books published in the U.S. and U.K. by
reputable Muslim organizations, though, do not feel the need for any
excuse or explanation, whatsoever. They simply mention the Prophet,
Salla-Allahu alayhi wa sallam, as they would any ordinary person.
Against this darkness, Yusuf Islam's "The Life of the Last Prophet"
shines as a bright light that has obliterated all the excuses. He wrote
and read it mainly for the non-Muslim audiences, and he boldly and
wisely revived the cherished practice by adding "salla Allahu alayhi wa
sallam" every time he mentioned the name of the Prophet. Not a
translation. Not an abbreviation. Not an excuse. Just the proper Arabic
words for the benediction fitting the last Prophet, salla Allahu alayhi
wa sallam. It makes for good reading and good listening. Yusuf Islam
understands communications and his heart is in the right place.
It is time we moved beyond our hesitations, confusions, or inferiority
complexes. This is the Ummah of the Last Prophet. In every language of
the world, our Prophet is Muhammad, salla Allahu alayhi wa sallam.
Announcements ................................................................
6. Job opportunities in S.A. ............................... from Khalid Sbeih
from
Khalid Sbeih
Job opportunities in S.A.
A leading Information Technology Company in the Arabian Gulf is looking
for:
1- LIBRARY / INFORMATION CENTER MANAGER
QUALIFICATION
. Ph.D. or Masters in Library / Information Science
. A minimum of 5 years experience in a senior level in information
centers or
libraries (recent)
. Strong technical skills (information science)
. Strong management and administrative skills
. Command of Both Arabic and English is highly desirable
. Good communication skills and good personality
. Strong understanding of computer technology and its application in
Libraries/Information Centers
. Experience in the banking/financial field is a definite plus
Selected candidate will be positioned in Riyadh and he will receive
excellent benefits, including medical coverage for him and his family,
yearly one month vacation with round trip tickets for him and his family
plus a yearly performance related bonus.
2- S/W DEVELOPMENT MANAGER
Energetic and dynamic senior computer professional to head our S/W
development efforts. His duties will include R&D, planning, designing
and managing S/W development projects, including documentation, QA and
support for these projects. The individual will have very strong S/W
development experience, and excellent understanding of the information
technology, its current and future trends, as well as good management
skills.
Our choice candidate will have the following qualifications:
- Strong software development experience, object-oriented programming
and
design (OOP - OOD)
- Projects development experience in UNIX, GUI, C++, VB
- Good communications skills
- Minimum of 8 years software development experience
- Command of both Arabic and English. (written and spoken)
Selected candidate will be heading a team of five people in the
development and operation of a modern information center. He will be
positioned in Riyadh and he will receive excellent benefits, including
medical coverage for him and his family, yearly one month vacation with
round trip tickets for him and his family plus a yearly performance
related bonus.
7. Graduate School Opens ........................................... from SISS
from
SISS
Graduate School Opens
Classes scheduled to begin Fall 1996
FOR IMMEDIATE RELEASE
Who: School of Islamic and Social Sciences
What: will begin Masters degree programs, the first of its kind
When: August 26, 1996
Where: Herndon, Virginia, USA
Contact: Iqbal J. Unus, Ph. D.
Dean of Students
(703) 471-5546
iunus@siss.edu
Herndon, VA -- Beginning in the Fall of 1996, the School of Islamic and
Social Sciences (SISS) will offer Masters degree programs in Islamic
studies to qualified students of any age, sex, religion, disability, or
ethnic orgin.
The Master of Islamic Studies program, with specialization in Shari'ah
or History/Politics will require 36 credit hours (semester system)
including six hours of thesis. This program requires a working knowledge
of Arabic in order to gain admission, as many of the source materials
and references are in that language.
The Master of Imamate program, with academic study, spiritual community,
and personal development, will require 90 hours, including 24 hours of
experiential learning, twelve hours of Arabic language, and six hours of
thesis.
Tuition is $600 per credit hour, and limited scholarship opportunities
are available. The SISS is a graduate school. Its courses are not
offered via correspondence.
The SISS homepage, catalog, and admission application are found on the
web at http://www2.dgsys.com/~siss
Outstanding students may apply. The application deadline for the Fall
1996 semester is July 8. Herndon, Virginia, is convenient to Washington,
DC, the Washington metro area, and Dulles Airport. Interviews with the
President of the SISS may be arranged, based upon availability. A
brochure and catalog may be requested by mailing, calling, faxing, or
emailing the School.
8. Reaction to Saudi Arabian Bombing ............................... from CAIR
from
CAIR
Reaction to Saudi Arabian Bombing
CAIR Action Alert
Council on American-Islamic Relations (CAIR)
Alert #103
1511 K Street N.W., Suite 807, Washington, D.C. 20005
Tel: (202) 638-6340 Fax: (202) 638-6412
LOCAL COMMUNITIES ASKED TO MONITOR MEDIA/REPORT INCIDENTS FOLLOWING
ATTACK ON COMPOUND IN SAUDI ARABIA
WASHINGTON, DC (6/25/96) - CAIR has issued a statement in reaction to
today's bomb attack on a multinational compound in Dhahran, Saudi
Arabia.
CAIR's statement reads as follows:
"We are already hearing media outlets, operating on rumor and
speculation, link the faith of more than one billion Muslims to this
most recent act of violence. Similar acts occur all over the world in
conflicts with a variety of religious and ethnic roots. When a gunman
attacks a mosque in the name of Judaism, a Catholic IRA guerrilla sets
off a bomb in an urban area, or Serbian Orthodox militiamen rape and
kill innocent Muslim civilians, these acts are not used, and should not
be used, to stereotype an entire faith. Islam, and millions of American
Muslims, should not be made to suffer the inevitable impact of these
sweeping media generalizations.
We call upon media professionals to exercise restraint in their
reporting, in order to prevent the type of anti-Muslim scapegoating we
witnessed following the tragic attack on the Murrah Federal Building in
Oklahoma City, Oklahoma. Journalists should not use the terms "Islamic"
or "Muslim" when describing acts of violence. We also ask that
journalists use one standard for objective reporting on all such
incidents."
ACTION REQUESTED: (Using the points above.)
1) Monitor your local media to identify linkages between
Islam and this act of violence.
2) Contact the media outlet immediately to challenge
negative stereotypes or to thank them for objective
coverage.
3) Issue a statement (tonight) to your local media similar
to the one above.
4) Increase mosque security/be cautious.
5) Document all anti-Muslim incidents and report them to
local law enforcement and to CAIR.
6) Document and clip media coverage. Send video tapes and
clips to CAIR.
___________________________________________________________________
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