We urgently need an Umbrella Political Organization for all the Muslims from Myanmar

[NOTE: This is just a rough idea only. Please kindly contribute facts, suggestions, corrections etc in Burmese OR English.]
We urgently need an Umbrella Political organization for all the Muslims from Myanmar.

Bama Muslim Congress propelled the first batch of Muslims from Burma into power: U Razak, U Rashid, U Khin Maung Latt and etc.

All the Muslims from Myanmar need a Political platform to struggle to get back our Rights:
(a) Human Rights
(b) Equal Rights
(c) Religious Rights
(d) Political Rights
(e) Citizens’ Rights
(f) Education Rights etc
(g) Economic Rights
(h) Occupation Rights

Why use the word, “All the Muslims from Myanmar”?

Successive Myanmar Military governments and other Non-Muslim citizens usually refused to recognize us as a separate race calling Myanmar Muslims or Bama Muslims or Burmese Muslims. And Muslims in Myanmar are also divided into many groups depending to race, sect and origin. So I strongly believed that we need to compromise and offer a neutral name which could be accepted by all, i.e. “Muslims from Myanmar”, that could even have an extended meaning to be able to include Muslim citizens living in and outside Myanmar.

Political platform
As there are a lot of Islamic Parties, different Sects, different ideologies, different races and different political affiliations, we, all the Myanmar Muslims need to combine our Political Force.
We are glad to see the cooperation or coordinated activities of Myanmar Islamic organizations during the recent Anti-Muslim activities attacking Islam, Muslim properties and its places of worships. Like this common problem…during the ?DKBA monk’s destruction of Masjids in Karen State and during this year’s multiple attack on Muslims, we get a best example of common complaint letter signed by five Islam organizations’ authorities.

The Chairman, Secretary General and one CEC member of each Islamic party, (Council, Ulama, Tabalige, etc) should just combine with other interested Myanmar Muslims to form a Pro-team Committee, to form the UMBRELLA ORGANIZATION for all the Muslim Organizations in Myanmar and around the world.

Whether they are: Sunni, Shia, Mosque Committee members, Welfare Organizations, Youth movements, Media Organizations, Online groups etc without looking at their Sects but as long as they accept Islam, we just need to admit or accept under the umbrella organization. We urgently need an umbrella mother or father of all Muslim organizations to get the political power we need.

Like “D” Chote (NLD), we need an “I” Chote (Islam) or “M” Chote (Muslim), which could be called:
(a) Assembly or
(b) Congress or
(c) League or
(d) Confederation or
(e) Union or
(f) Alliance or
(g) Coalition
…to make it easy to cooperate with all other regional Muslim groups in many countries, because it may be much better or easier to combine or affiliate our existing different forces and organizations rather than starting the branches in all the towns, cities, villages and different countries. AND that association could easily become Father/mother main top Myanmar Muslim organization. (Could even know from the name)

This Umbrella Organization’s Aim and Objective (I hope our Muslim lawyers could come up with much better rules and regulations. I hereby just mentioned the rudimentary rough proposal only)

1. The Umbrella organization need to tell all that it is only for peaceful and legal Socio-political actives of all Muslims in Myanmar.
2. The Umbrella organization should avoid religious activities, which is only the personal affairs of the members and the affiliated organizations. The Umbrella organization needs to AGREE to disagree in Intra Islam affairs.
3. We all must accept that the umbrella organization could not act or influence or interfere in any affiliate group’s internal policy or activities but advice coordinate, cooperate as the Head of all of them.
4. But we need to make sure that umbrella organization is not under any one affiliate group’s direct influence but accept the inputs, requests, information etc.
5. The umbrella organization is the top decision body for POLITICAL DECISION and political movement and humanitarian activities only but not for religious activities.
6. It is not responsible for the affiliate organizations’ activities but could suspend or terminate the ties of any affiliated parties.
7. The Umbrella organization could seek information or advice from any group but they should not ORDER the umbrella organization.
8. The Umbrella organization should open the door of communication or a HOT LINE with ALL the Islamic organizations, NLD, Monks (who understand and want peace) and the (present) government of the day, local authorities, police, military, USDP etc. to “REQUEST” some activities during emergencies like the present time.
9. The Umbrella organization need to exchange information, coordinate with International Islamic Organizations like OIC, Muslim NGOs, ASEAN NGOs, Muslim Countries, Muslim Embassies in Myanmar etc.
10. The Umbrella organization should even act as the glue, bond, or coordinator, between the Myanmar Islamic groups which are hostile to each other to work in political arena and on humanitarian grounds.
11. The Umbrella organization must exchange i.e. distribute and gather information ideas, strategies, manpower, funds etc.
12. The Umbrella organization needs to deal together, join the hands to face the non-Muslim and Gov assault. Not to fight back but by peaceful resistance or discussion or distributing non bias information, defense and political pressure.

We urgently need an Umbrella Political organization for all the Muslims from Myanmar. Kindly read about Political Islam and Political Islamic movements around the world.
Islamism from Wikipedia. Edited for clarity or simplicity from Wikipedia, the free encyclopedia

This article is about the political Islamic movement. For the religion of Islam, see Islam.
Political Islam or Islamism is a set of ideologies holding that Islam is “as much a political ideology as a religion”.[1]
Some observers suggest Political Islam or Islamism’s tenets are
1. less strict,
2. and can be defined as a form of identity politics or
3. “support for Muslim identity:
a. authenticity,
b. broader regionalism,
c. revivalism, [and]
d. revitalization of the community”.[3]

Following the Arab Spring at least one source has described Islamism as “increasingly interdependent” with democracy in much of the Arab Muslim world, such that “neither can now survive without the other.”[4]
Many of those described as “Islamists” oppose the use of the term, and claim that their political beliefs and goals are simply an expression of Islamic religious belief.
Central figures of modern Islamism include Sayyid Qutb, Hasan al-Banna, Abul Ala Maududi,[9] Taqiuddin al-Nabhani, Ayatollah Ruhollah Khomeini,[10] and Navvab Safavi.

POLITICAL ISLAM or Islamism has been defined as:
1. “the belief that Islam should guide
(a) social and
(b) political as well as
(c) personal life”,[11]
2. “the Islamic ideology that guides society as a whole. [12]
3. The flexible movement of … everything to everyone:
(a) an alternative social provider to the poor masses;
(b) an angry platform for the disillusioned young;
(c) a loud trumpet-call announcing
(d) `a return to the pure religion`
(e) to those seeking an identity;
(f) a “progressive, moderate religious platform`
(g) for the affluent and liberal.[13]
4. “the organised political trend, owing its modern origin to the founding of the Muslim Brotherhood in Egypt in 1928, that seeks to solve modern political problems by reference to Muslim texts”[15]
5. “the whole body of thought which seeks to invest society with Islam which may be
(a) integrationist, but may also be
(b) traditionalist,
(c) reform-minded or
(d) even revolutionary”,[15]
6. “the active assertion and promotion of beliefs, prescriptions, laws or policies that are held to be Islamic in character,”[5]
7. a movement of “Muslims who draw upon
(a) the belief, symbols, and language of Islam
(b) to inspire, shape, and animate political activity;” which may contain
(c) moderate, tolerant, peaceful activists.”[16]
Islamism takes different forms and spans a wide range of strategies and tactics, and thus is not a united movement.
Moderate reformists who accept and work within the democratic process include the Justice and Development Party of Turkey, Tunisian author and reformer Rashid Al-Ghannouchi and Malaysian opposition leader Anwar Ibrahim.
Following the Arab Spring, scholar Oliver Roy has described Islamism, or political Islam, as
(a) “increasingly interdependent” with democracy in much of the Arab Muslim world, such that
(b) “neither can now survive without the other.”
Islamists need democratic elections to maintain their legitimacy.
At the same times, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.[4]

History of usage
1. The term Islamism was coined in eighteenth-century France as a way of referring to Islam. The term Islamism is considered to have first begun to acquire its contemporary connotations in French academia between the late 1970s and late 1980s.
2. The use of the term Islamism was at first “a marker for scholars more likely to sympathize” with new Islamic movements.
3. A 2003 article in Middle East Quarterly states:
(a) In summation, the term Islamism enjoyed its first run, lasting from Voltaire to the First World War, as a synonym for Islam.
(b) Eventually this term yielded to Islam, the Arabic name of the faith, and a word free of either pejorative or comparative associations.
(c) There was no need for any other term, until the rise of an ideological and political interpretation of Islam challenged scholars and commentators to come up with an alternative, to distinguish Islam as modern ideology from Islam as a faith.[10]
Relation with Islam
Further information: Political aspects of Islam
The concept Islamism is controversial:
(a) not just because it posits a political role for Islam, but also because
(b) its supporters believe their views merely reflect Islam,
(c) while the contrary idea that Islam is, or can be, apolitical is an error.

Islamists (i.e. Radical Islam/Muslims) have asked the question, “If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?”[23]

Similarly, a writer for the International Crisis Group maintains that “the conception of ‘political Islam'” is a creation of Americans to explain the Iranian Islamic Revolution.
In reality, apolitical Islam was an historical fluke of the “short-lived heyday of secular Arab nationalism between 1945 and 1970,” and it is quietist/non-political Islam, not Islamism, that requires explanation.[24]

On the other hand, Muslim-owned and run media (not just Western media) have used the terms “Islamist” to distinguish groups which actively seek to implement Islamic law, from mainstream Muslim groups.

Islamic refers to a religion and culture in existence over a millennium,
Islamist is a political/religious phenomenon linked to the great events of the 20th century.
Islamism or “activist” Islam form two “particular … political traditions” in Islam, according to historian Bernard Lewis,
The arguments in favor of both are based, as are most early Islamic arguments, on the Holy Book and on the actions and sayings of the Prophet.
The quietist tradition obviously rests on the Prophet as sovereign, as judge and statesman.
(But before the Prophet became a head of state, he was a rebel. Before he travelled from Mecca to Medina, where he became sovereign, he was an opponent of the existing order. He led an opposition against the pagan oligarchy of Mecca and at a certain point went into exile and formed what in modern language might be called a “government in exile,” with which finally he was able to return in triumph to his birthplace and establish the Islamic state in Mecca.)
The Prophet as rebel has provided a sort of paradigm of revolution—
(a) opposition and rejection,
(b) withdrawal and departure,
(c) exile and
(d) return.
Time and time again movements of opposition in Islamic history tried to repeat this pattern, a few of them successfully.
—Bernard Lewis, Islamic Revolution[6]

Few observers contest the influence of Islamism. Following the collapse of the Soviet Union, political movements based on the liberal ideology of free expression and democratic rule have led the opposition in other parts of the world such as Latin America, Eastern Europe and many parts of Asia; however “the simple fact is that political Islam currently reigns as the most powerful ideological force across the Muslim world today”.[28]
Even some of those who see Islamism as fraught with contradictions believe “the socioeconomic realities that sustained the Islamist wave are still here and are not going to change:
(a) poverty,
(b) uprootedness,
(c) crises in values and identities,
(d) the decay of the educational systems,
(e) the North-South opposition, and
(f) the problem of immigrant integration into the host societies”.[29]
The strength of Islamism draws from the strength of religiosity in general in the Muslim world. Compared to Western societies, “[w]hat is striking about the Islamic world is that … it seems to have been the least penetrated by irreligion”.[30]
Where other peoples may look to the physical or social sciences for answers in areas which their ancestors regarded as best left to scripture, in the Muslim world, religion has become more encompassing, not less, as “in the last few decades, it has been the fundamentalists who have increasingly represented the cutting edge of the culture”.[30]
In Egypt and the rest of the Muslim world “the word secular, a label proudly worn 30 years ago, is shunned” and “used to besmirch” political foes.[31] The small secular opposition parties “cannot compare” with Islamists in terms of “doggedness, courage,” “risk-taking” or “organizational skills”.[32]
In the Middle East and Pakistan, religious discourse dominates societies, the airwaves, and thinking about the world. Radical mosques have proliferated throughout Egypt. Book stores are dominated by works with religious themes … The demand for sharia, the belief that their governments are unfaithful to Islam and that Islam is the answer to all problems, and the certainty that the West has declared war on Islam; these are the themes that dominate public discussion. Islamists may not control parliaments or government palaces, but they have occupied the popular imagination.—[33]
Moderate strains of Islamism have been described as “competing in the democratic public square in places like Turkey and Indonesia.[34] In Morocco, the Islamist Justice and Development Party (PJD) supported King Muhammad VI’s “Mudawana”, a “startlingly progressive family law” which grants women the right to a divorce, raises the minimum age for marriage to 18, and, in the event of separation, stipulates equal distribution of property.[35]
Islamists in Egypt and other Muslim countries have been described as “not politically dominant today, but … extremely influential. … They determine how one dresses, what one eats. In these areas, they are incredibly successful. … Even if the Islamists never come to power, they have transformed their countries.” [35]
Sources of strength
Amongst the various reasons for the global strength of Islamism are:

Resurgence of Islam
Further information: Islamic revival
• The resurgence of Islamic devotion and the attraction to things Islamic can be traced to several events. A tenet of the Quran is that Islam will deliver victory and success. For example 23:1: “Successful indeed are the believers”;[50] Sura 9:14 “Fight them and God will punish them at your hands … God will make you victorious over them”;[51] 22:40: “God will certainly aid those who aid His (cause): for verily God is Full of Strength, Exalted in Might.”[52][53][54]
• By the end of World War I, most Muslim states were seen to be dominated by the Christian-leaning Western states. It is argued that either the claims of Islam were false and the Christian or post-Christian West had finally come up with another system that was superior, or Islam had failed through not being true to itself. Thus, a redoubling of faith and devotion by Muslims was called for to reverse this tide.[55]
• The connection between the lack of an Islamic spirit and the lack of victory was underscored by the disastrous defeat of Arab nationalist-led armies fighting under the slogan “Land, Sea and Air” in the 1967 Six Day War, compared to the (perceived) near-victory of the Yom Kippur War six years later. In that war the military’s slogan was “God is Great”.[56]
• Along with the Yom Kippur War came the Arab oil embargo where the (Muslim) Persian Gulf oil-producing states’ dramatic decision to cut back on production and quadruple the price of oil, made the terms oil, Arabs and Islam synonymous – with power – in the world, and especially in the Muslim world’s public imagination.[57] Many Muslims believe as Saudi Prince Saud al Faisal did that the hundreds of billions of dollars in wealth obtained from the Persian Gulf’s huge oil deposits were nothing less than a gift from God to the Islamic faithful.[58]
• As the Islamic revival gained momentum, governments such as Egypt’s, which had previously repressed (and was still continuing to repress) Islamists, joined the bandwagon. They banned alcohol and flooded the airwaves with religious programming,[59] giving the movement even more exposure.
Shelter of the mosque
While dictatorial regimes can preempt opposition nationalist or socialist campaigns by closing down their networks and headquarters, the centre for Islamist political organizing is the mosque. It is exempt from government crackdowns in the Muslim world (and often in the non-Muslim world) by virtue of its sacredness. “It is in the mosque where [Islamists] canvas neighbourhoods in the course of providing social services, spread their political messages and campaign for votes where permitted to participate.”[78][79]

Charitable work
Islamist movements such as the Muslim Brotherhood, “are well known for providing shelters, educational assistance, free or low cost medical clinics, housing assistance to students from out of town, student advisory groups, facilitation of inexpensive mass marriage ceremonies to avoid prohibitively costly dowry demands, legal assistance, sports facilities, and women’s groups.” All this compares very favourably against incompetent, inefficient, or neglectful governments whose commitment to social justice is limited to rhetoric.[80]

See also
• Clash of Civilizations
• Muslim Brotherhood Influence Operations

1. ^ Esposito, Political Islam: Beyond the Green Menace by John Esposito, vii
2. ^ Qutbism: An Ideology of Islamic-Fascism by DALE C. EIKMEIER From Parameters, Spring 2007, pp. 85-98. Accessed 6 February 2012
3. ^ Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.21
4. ^ a b Roy, Olivier (April 16, 2012). “The New Islamists”. foreignpolicy.com.
5. ^ a b “Understanding Islamism” (PDF). International Crisis Group. Archived 21 September 2010 at WebCite
6. ^ a b Islamic republic by Bernard Lewis
7. ^ Wright, Robin, Sacred Rage: The Wrath of Militant Islam,
8. ^ “Trevor Stanley, Definition: Islamism, Islamist, Islamiste, Islamicist, Perspectives on World History and Current Events, July 2005. URL: http://www.pwhce.org/islamism.html Downloaded: 11 June 2007”. Pwhce.org. Retrieved 2012-04-21.
9. ^ Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.120
10. ^ a b c d e f g Coming to Terms, Fundamentalists or Islamists? Martin Kramer originally in Middle East Quarterly (Spring 2003), pp. 65-77.
11. ^ Berman, S, “Islamism, Revolution, and Civil Society, Perspectives on Politics”, Vol. 1, No. 2, June 2003, American Political Science Association, p. 258
12. ^ Shepard, W. E. Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam. Leiden, New York: E.J. Brill., (1996). p. 40
13. ^ Osman, Tarek, Egypt on the brink, 2010, p.111
14. ^ Burgat, F, “Islamic Movement”, pp. 39-41, 67-71, 309
15. ^ a b “Fred Halliday, from “The Left and the Jihad”, Open Democracy 7 September 2006″. Opendemocracy.net. 2011-04-06. Retrieved 2012-04-21.
16. ^ Speech by Robert H. Pelletreau, Jr., Council on Foreign Relations, May 8, 1996.
17. ^ Ayatollah Fadlallah, in interview by Monday Morning (Beirut), Aug. 10, 1992. “Fadlallah later revised his position” saying he preferred the phrase ‘Islamist movement,’ to Islamic ‘fundamentalism.’ Quoted in Coming to Terms: Fundamentalists or Islamists? by Martin Kramer
18. ^ Roy, Failure of Political Islam, (1994), p.24
19. ^ Fuller, The Future of Political Islam, (2003), p.194-5
20. ^ Roy, Olivier, The Politics of Chaos in the Middle East, Columbia University Press, (2008), p.92-3
21. ^ Oxford English Dictionary
22. ^ “Faithworld blogpost”. Blog.reuters.com. 18 October 2011.
23. ^ Abid Ullah Jan, Wikipedia: Good Intentions, Horrible Consequences, Al-Jazeerah Op-Ed, 27 February 2006. (archive.org accessed 2007-10-24).
24. ^ Understanding Islamism Middle East/North Africa Report N°37 2 March 2005
25. ^ “Algerian group joins al-Qaeda brand”. English.aljazeera.net. Retrieved 2012-04-21.[dead link]
26. ^ a b “Egypt frees 900 Islamist militants”. English.aljazeera.net. Retrieved 2012-04-21.
27. ^ Final Report of the National Commission on Terrorist Attacks Upon the United States, The 9/11 Commission Report, W.W. Norton & Company, New York, (2004), p.562
28. ^ Fuller, The Future of Political Islam, (2003), p. 67
29. ^ Roy, Failure of Political Islam (1994) p. 27
30. ^ a b Cook, Michael, The Koran: A Very Short Introduction, Oxford University Press, (2000)
31. ^ Murphy, Caryle, Passion for Islam: Shaping the Modern Middle East: the Egyptian Experience, Scribner, (c2002), p.161
32. ^ Murphy, Caryle, Passion for Islam, (c2002), p.160
33. ^ The Age of Sacred Terror by Daniel Benjamin and Steven Simon, Random House, 2002, p.172-3
34. ^ Farr, Thomas F. “Islam’s Way to Freedom”, First Things, November 2008, p. 24–28 (p.26)
35. ^ a b c The Islamism Debate: God’s Counterculture Sonja Zekri, © Süddeutsche Zeitung / Qantara.de 2008 Translated from the German by Phyllis Anderson
36. ^ “From the article on westernization in Oxford Islamic Studies Online”. Oxfordislamicstudies.com. Retrieved 2012-04-21.
37. ^ Fuller, E., The Future of Political Islam, (2003), p.15
38. ^ Pipes, Daniel, In the Path of God: Islam and Political Power, Basic Books, (1983), p.173
39. ^ Islam and the Myth of Confrontation, Fred Halliday; (2003) p.108
40. ^ Lewis, Bernard, Islam and the West Oxford University Press, p.13, (1993)
41. ^ Hassan Hanafi, Islamist philosophy professor at Cairo University quoted in Passion for Islam by Caryle Murphy, p.172
42. ^ Haddad/Esposito pg.xvi
43. ^ Kepel, Gilles, Jihad, Harvard University Press, (2002), p.218
44. ^ a b Terror and Liberalism by Paul Berman, W.W. Norton and Company, 2003, p.101
45. ^ Peter Bergen, Alec Reynolds (November/December 2005). “Blowback Revisited”. Foreign Affairs. Retrieved 2007-11-09.
46. ^ Higgins, Andrew (24 January 2009). “How Israel Helped to Spawn Hamas”. Online.wsj.com.
47. ^ “How Israel and the United States Helped to Bolster Hamas”. Democracynow.org. 26 January 2006.
48. ^ Jihad: the trail of political Islam By Gilles Kepel, p.83
49. ^ Kepel, Gilles, Muslim Extremism in Egypt, chapter 5, “Vanguard of the Umma”
50. ^ “Al-Mumenoon (The Believers)”. Usc.edu. Retrieved 2012-04-21.[dead link]
51. ^ “Al-Tawba (Repentance, Dispensation)”. Usc.edu. Retrieved 2012-04-21.[dead link]
52. ^ “Al-Hajj (The Pilgrimage)”. Usc.edu. Retrieved 2012-04-21.[dead link]
53. ^ An example of Islamic belief in victory is: “If you understand the true character of a Muslim, you will be convinced that he cannot live in humiliation, abasement or subjugation. He is bound to prevail and no power on earth can overwhelm him.” (Towards Understanding Islam by Abul A’la Mawdudi, p.26)
54. ^ ‘Islam is a martial civilization. If you succeed, that means God is on your side.’ from: Lippman, Thomas W., Understanding Islam, New American Library, (1982), p.50
55. ^ Edward Mortimer in Faith and Power: The Politics of Islam, in Wright, Sacred Rage, Simon and Schuster, (1985), pp.64-66)
56. ^ Wright, Sacred Rage, p.64-6
57. ^ Wright, Sacred Rage, p.66 from Pipes, Daniel, In the Path of God, Basic Books, (1983), (p.285)
58. ^ from interview by Robin Wright of UK Foreign Secretary (at the time) Lord Carrington in November 1981, Sacred Rage: The Wrath of Militant Islam by Robin Wright, Simon and Schuster, (1985), p.67
59. ^ Murphy, Passion for Islam, (2002), p.36
60. ^ Kepel, Gilles, Jihad: on the Trail of Political Islam, Belknap Press of Harvard University Press, (2002), pp.69-75
61. ^ Dawood al-Shirian, ‘What Is Saudi Arabia Going to Do?’ Al-Hayat, May 19, 2003
62. ^ Abou al Fadl, Khaled, The Great Theft: Wrestling Islam from the Extremists, HarperSanFrancisco, 2005, pp.48-64
63. ^ Kepel, Gilles, Jihad: on the Trail of Political Islam, Belknap Press of Harvard University Press, (2002), p.72
64. ^ Nasr, Vali, The Shia Revival, Norton, (2006), p.155
65. ^ (Murphy, Caryle, Passion for Islam, (2002) p.32
66. ^ Saudi Publications on Hate Ideology[dead link]
67. ^ “An interview with Minister Mentor of Singapore, Lee Kuan Yew”. Accessmylibrary.com. 2004-09-24. Retrieved 2012-04-21.
68. ^ Wright, Sacred Rage, (2001), p.148
69. ^ “Masjid-ul-Haram: Sacred and forbidden”. Ourdialogue.com. Retrieved 2012-04-21.
70. ^ Wright, Lawrence, The Looming Tower: Al Qaeda and the Road to 9/11. New York: Knopf, (2006), pp. 103-104
71. ^ Wright, Robin, Sacred Rage: The Wrath of Militant Islam, p.155
72. ^ Wright, Robin, Sacred Rage: The Wrath of Militant Islam, p.149
73. ^ using statistics from mid-1990s, Commentary, “Defeating the Oil Weapon,” September 2002
74. ^ Thought, Enlightened (2008-04-23). “What went wrong in the Muslim World?”. Muslimdecline.blogspot.com. Retrieved 2012-04-21.
75. ^ Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.68
76. ^ Kepel, Gilles, Muslim extremism in Egypt: the prophet and Pharaoh, Berkeley: University of California Press, (c2003), p.218
77. ^ Lewis, Bernard, The Crisis of Islam: Holy War and Unholy Terror, (2003), p.22
78. ^ Lewis, Bernard, The Crisis of Islam: Holy War and Unholy Terror, (2003), p.23
79. ^ Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), pp.33-4
80. ^ Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.28
81. ^ Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), pp.70-71
82. ^ Mortimer, Faith and Power, (1982) p.58. Quoting Aziz Ahmad, Studies in Islamic Culture in the Indian Environment, Oxford University Press, (1964), p.189
83. ^ A Fury For God: the Islamist Attack on America by Malise Ruthven, 2002, p.135. source: Muhammad ‘Umar Memon, Ibn Taymiyya’s Struggle against Popular Religion, with an annotated translation of Kitab Iqitada … (the Hague, 1976), pp.78, 210
84. ^ Mortimer, Faith and Power, (1982) pp.67-68.
85. ^ Mortimer, Faith and Power, (1982), p.69
86. ^ Islam and the Muslim World, (2004) p.374
87. ^ Mortimer, Edward, Faith and Power, (1982), p.85
88. ^ “ottoman empire: debt”. Answers.com. Retrieved 2012-04-21.
89. ^ Mortimer, Edward, Faith and Power, (1982), p.93, 237-240, 249
90. ^ Encyclopedia of Islam and the Muslim World, Macmillan Reference, 2004, v.2, p.609
91. ^ The New Encyclopedia of Islam by Cyril Glasse, Rowman and Littlefield, 2001, p.19
92. ^ The Oxford Dictionary of Islam by John L. Esposito, OUP, 2003, p.275
93. ^ Historical Dictionary of Islam by Ludwig W. Wadamed, Scarecrow Press, 2001, p.233
94. ^ see discussion section
95. ^ http://www.islamic-considerations.blogspot.com
96. ^ Passion for Islam: Shaping the Modern Middle East: the Egyptian Experience by Caryle Murphy, p.46
97. ^ Roy, Failure of Political Islam (1994), p.33
98. ^ a b “Maulana Maududi’s Two-Nation Theory”. Witness-pioneer.org. 2012-01-27. Retrieved 2012-04-21.
99. ^ Mawdudi trained with two Deobandi ulama at the Fatihpuri mosque’s seminary in Delhi and received his certificates to teach religious sciences (ijazahs) in 1926. Bonney, R, “Jihad: From Qur’an to Bin Laden”, Palgrave Macmillan, Hampshire, 2004, p. 201
100. ^ Bonney, R, “Jihad: From Qur’an to Bin Laden”, Palgrave Macmillan, Hampshire, 2004, p. 201
101. ^ “A. Maududi’s ‘Towards Understanding Islam'”. Web.archive.org. 2009-10-26. Archived from the original on 2009-10-26. Retrieved 2012-04-21.
102. ^ Abu al-A’la al-Mawdudi, “Political Theory of Islam,” in Khurshid Ahmad, ed., Islam: Its Meaning and Message (London: Islamic Council of Europe, 1976), pp.159-161.
103. ^ Abu al-A’la al-Mawdudi, Islamic Way of Life (Delhi: Markazi Maktaba Islami, 1967), p.40
104. ^ Esposito and Piscatory, “Democratization and Islam,” pp.436-437, 440
105. ^ Esposito, The Islamic Threat, pp.125-126; Voll and Esposito, Islam and Democracy, pp.23-26.
106. ^ he was the author of the book S. Abul A’la Maududi, The Process of Islamic Revolution (Lahore, 1980)
107. ^ Maududi on social justice: “a man who owns a car can drive it; and those who do not own one should walk; and those who are crippled cannot walk but can hop along” (Nizam al-Hayat fi al-Islam, 1st ed., n.d. (Bayrut: Musassast al-Risalah, 1983), p.54) See also Radical Islamic Fundamentalism: the Ideological and Political Discourse of Sayyid Qutb by Ahmad S. Moussalli American University of Beirut, (1992)
108. ^ The Message of the Teachings – Hasan al-Banna
109. ^ “Egypt, A Timeline of Recent Events”. Gemsofislamism.tripod.com. Retrieved 2012-04-21.
110. ^ “The Moderate Muslim Brotherhood,” [dead link] Robert S. Leiken & Steven Brooke, Foreign Affairs Magazine
111. ^ “Free Republic. The day before, and after – It’s been 25 years since the Islamist genie first went on the rampage”. Fr.jpost.com. Retrieved 2012-04-21.
112. ^ Islamists Win 70% of Seats in the Egyptian Parliament The New York Times.
113. ^ Qutb, Sayyid, Milestones, The Mother Mosque Foundation, (1981), p.9
114. ^ Fawaz A. Gerges, The Far Enemy: Why Jihad Went Global (Bronxville, N.Y.: Sarah Lawrence College) ISBN 978-0-521-79140-3 prologue
115. ^ “How Did Sayyid Qutb Influence Osama bin Laden?”. Gemsofislamism.tripod.com. Retrieved 2012-04-21.
116. ^ The Moderate Muslim Brotherhood Robert S. Leiken and Steven Brooke in Foreign Affairs, March/April 2007
117. ^ Mayer, p.110
118. ^ “The Islamic Resurgence: Prospects and Implications” by Kemal A. Faruki, from Voices of Resurgent Islam, ed. by John L. Esposito, OUP, (1983), p.283
119. ^ a b Khomeini (1981), p.54
120. ^ Ranstorp, Hizb’allah in Lebanon, (1997) pp.103, 126
121. ^ Kepel, Gilles, Jihad, Harvard University Press, (2002), p.118
122. ^ Supreme Council for the Islamic Revolution in Iraq#History
123. ^ Bakhash, Shaul, The Reign of the Ayatollahs, Basic Books, (c1984), p.233
124. ^ “Hezbollah is coy about revealing the sums it has received from Iran. … Reports have spoken of figures ranging from 5 to 10 million dollars per month, but it is possible that Hezbollah has received larger sums. It is only in recent years (after 1989) that Iran has decreased its aid.” from: Jaber, Hala, Hezbollah: Born with a vengeance, New York: Columbia University Press, (c1997), p.150
125. ^ ‘Removing Saddam strengthened Iran’ Quote: “They went directly for the kind of things that make them very unpopular in the West and very popular on the Arab streets. So Iranian President [Mahmoud] Ahmadinejad started to attack Israel and question the Holocaust.”
126. ^ “Ahmadinejad: Wipe Israel off map OCTOBER 28, 2005”. Web.archive.org. 2007-03-12. Archived from the original on 2007-03-12. Retrieved 2012-04-21.
127. ^ Asian Survey, 6, n.29, William L. Richter, “The Political Dynamics of Islamic Resurgence in Pakistan.”
128. ^ Kepel, Jihad, (2002), pp.98, 100, 101
129. ^ Fuller, Future of Political Islam, (2003), p.131
130. ^ Kepel, Jihad, (2002), p.98
131. ^ The Islamization of Pakistan, 1979-2009[dead link]
132. ^ “blowback revisited” Foreign Affairs 2005 Peter Bergen
133. ^ “How the CIA created Osama bin Laden”. Green Left Weekly. 2001-09-19. Retrieved 2007-01-09.
134. ^ “bin Laden interview with Peter Arnett, March 1997”. Anusha.com. Retrieved 2012-06-08.
135. ^ Jihad: The Trail of Political Islam Gilles Kepel pp.205-217
136. ^ Jihad: The Trail of Political Islam Gilles Kepel p.207
137. ^ Wright, Lawrence, Looming Tower, (2006), p.332
138. ^ “Timeline of modern Egypt”. Gemsofislamism.tripod.com. Retrieved 2012-06-08.
139. ^ Mazih Ayubi, Political Islam, 1991, p73
140. ^ Fuller, Graham E., The Future of Political Islam, Palgrave MacMillan, (2003), p.108
141. ^ “Human Rights Watch 1989 Sudan”. Hrw.org. Retrieved 2012-06-08.
142. ^ Wright, Lawrence, Looming Towers, (2006), pp.213-215
143. ^ Kepel, Jihad, (2002), p.262
144. ^ “Algeria Timeline”. Gemsofislamism.tripod.com. 2007-02-27. Retrieved 2012-06-08.
145. ^ “International: Freer and more peaceful; An election in Algeria,” The Economist, April 17, 2004. V.371, n. 8371; p.56
146. ^ Rashid, Taliban (2000), p.26, 32
147. ^ Is Islamism a Threat? A Debate Middle East Quarterly, December 1999
148. ^ Agence France-Presse, ‘Taliban reject warnings of aid pull-out’, 16 July 1998
149. ^ Rashid,Taliban, (2000), p.132, 139
150. ^ Encyclopedia of Islam and the Muslim World, (2004)
151. ^ For example, in 1998 feminist groups in the United States applied serious pressure on the Unocal oil company to end its relationship with the Taliban regime. Rashid, Taliban, (2000), p.174
152. ^ Rashid,Taliban (2000), p.105
153. ^ “Human Rights Watch, Afghanistan: The Massacre In Mazar-I Sharif”. Hrw.org. Retrieved 2012-06-08.
154. ^ Rashid, Taliban (2000), p.98, 101
155. ^ “BBC article stating that bin Laden is “a man without sin””. BBC News. 1998-11-21. Retrieved 2012-06-08.
156. ^ Ibn Warraq. “Virgins? What virgins?”. Guardian. Retrieved 2012-06-08.
157. ^ April 30, 2007 (2007-04-30). “Report: Global terrorism up more than 25 percent”. Cnn.com. Retrieved 2012-06-08.
158. ^ Afghan Suicide Attacks Rising, Report Shows
159. ^ “increasing number of armed attacks that either target civilians or are launched without regard for the impact on civilian life”. Hrw.org. Retrieved 2012-06-08.
160. ^ The Assault of Suicide-Bombers in Pakistan and Afghanistan[dead link]
161. ^ Draft Constitution[dead link]
162. ^ an-Nabhani, Taqiuddin, The System of Islam (Nidham ul Islam), Al-Khilafa Publications, http://www.khilafah.com, 1423 AH – 2002 CE p.58
163. ^ “Fighting the War of Ideas”, Zeyno Baran. Foreign Affairs, Nov/December 2005
164. ^ a b For Allah and the caliphate[dead link]
165. ^ “9,000 mainly young people attend HT Rally,” September 15, 2002
166. ^ “The Moderate Muslim Brotherhood”, Robert S. Leiken and Steven Brooke, From Foreign Affairs, March/April 2007
167. ^ The Turkish Model: Can It Be Replicated? by Peter Kenyon| NPR| 6 January 2012
168. ^ Area: London—Religion (UV15) (Office for National Statistics.) Retrieved 2 March 2009.
169. ^ What’s the risk to London? (2008-05-15). “BBC”. BBC. Retrieved 2012-06-08.
170. ^ “UK | UK Politics | Image of bombers’ deadly journey”. BBC News. 2005-07-17. Retrieved 2012-06-08.
171. ^ David Brown Cracow Last updated at 2:23PM, June 8 2012. “Five arrested over London cartoons protest”. Timesonline.co.uk. Retrieved 2012-06-08.
172. ^ Sciolino, Elaine, and Don Van Natta Jr. “For a Decade, London Thrived as a Busy Crossroads of Terror”. The New York Times, July 10, 2005. Retrieved 6 November 2009.
173. ^ Post (2008-12-01). “NOVEMBER 30, 2008, 1:36 P.M. ET Information Warfare Matters”. Online.wsj.com. Retrieved 2012-06-08.
174. ^ “Creating a New Public Diplomacy Cabinet Post. Spring 2008”. Brookings.edu. Retrieved 2012-06-08.
175.Al-Khilafah Wal-Jamhuriah (Khilafah and Democracy) by
[Muhammad_Tahir-ul-Qadri] at [Minhajbooks.com]
Further reading
• Ankerl, Guy Coexisting Contemporary Civilizations: Arabo-Muslim, Bharati, Chinese and Western. INU Press,Geneva, 2000. ISBN 978-2-88155-004-1
• Hassan, Riaz Inside Muslim Minds[dead link] Melbourne University Press, 2008
• Hassan, Riaz Faithlines: Muslim Conceptions of Islam and Society Oxford University Press, 2002
• “On Suicide Bombings” by Talal Asad
• A Fundamental Fear: Eurocentrism and Emergence of Islamism’ by S. Sayyid, London: Zed Press.
• The Al Qaeda Connection: International Terrorism, Organized Crime, And the Coming Apocalypse by Paul L. Williams
• The War for Muslim Minds by Gilles Kepel
• Gilles Kepel, The Roots of Radical Islam London: Saqi, 2005 (originally published in French as Le Prophete et Pharaon, 1984)
• Esposito, John L. (2003). Unholy War: Terror in the Name of Islam. Oxford University Press, USA. ISBN 978-0-19-516886-0.
• Fethullah Gulen’s Thoughts on State, Democracy, Politics, Terrorism
• Paul Berman: Terror And Liberalism W. W. Norton & Company, New York 2003
• Robert Dreyfuss: Devil’s Game: How the United States Helped Unleash Fundamentalist Islam. Henry Holt/Metropolitan Books, November 2005
• Philip S. Khoury:, “Islamic Revival and the Crisis of the Secular State in the Arab World: an Historical Appraisal.” in Arab Resources: The Transformation of a Society. ed. I. Ibrahim. London: Croom Helm, 1983.
• Mandaville, Peter: “Transnational Muslim Politics”, (2001), London: Routledge.
• Bernard Lewis: The Emergence of Modern Turkey London, Oxford University Press, 1961
• Beverley Milton-Edwards: Islamic fundamentalism since 1945. London: Routledge, 2005
• Nazih Ayubi, Political Islam (London: Routledge, 1991).
• John Esposito, Voices of Resurgent Islam Oxford: Oxford University Press, 1983.
• John Esposito, The Islamic Threat: Myth or Reality Oxford: Oxford University Press 1992.
• John Esposito and Yvonne Yazbeck Haddad, Islam, Gender, and Social Change.
• Fred Halliday, Islam and the Myth of Confrontation London: I.B. Tauris, 1996.
• Khomeini, Ruhollah (1981). Algar, Hamid (translator and editor). Islam and Revolution: Writing and Declarations of Imam Khomeini. Berkeley: Mizan Press.
• Mayer, Ann Elizabeth, “The Fundamentalist Impact on Law, Politics and Constitution in Iran, Pakistan and the Sudan”, In: Fundamentalism and the State, Martin Marty & S. Appleby (eds.)
External links
Look up islamism in Wiktionary, the free dictionary.
Wikimedia Commons has media related to: Islamism

• Evaluating the Islamist movement – written by Greg Noakes, an American Muslim who works at the Washington Report
• Elizabeth Barre, Review of Roxanne Euben and Muhammad Qasim Zaman, “Princeton Readings in Islamist Thought: Texts and Contexts for al Banna to Bin Laden,” Reason Papers 33 (Fall 2011)
• Islamist.Com Documenting the rise of Islam and Islamists on the world stage. Lots of links on Islamist political prisoners
• Islamism, fascism and terrorism (Part 1)
• Qantara.de-Dossier: Islamism
• (English) Asabiyya: Re-Interpreting Value Change in Globalized Societies
• (English) Why Europe has to offer a better deal towards its Muslim communities. A quantitative analysis of open international data


4 Responses to “We urgently need an Umbrella Political Organization for all the Muslims from Myanmar”

  1. drkokogyi Says:


    လြတ္လပ္စြာယံုၾကည္ကိုးကြယ္ခြင့္အရ မတူကြဲျပားတဲ့
    သာသနာဝင္အုပ္စုေတြ ဘယ္ေလာက္ပဲ
    ပူးေပါင္းေဆာင္ရြက္ေနပါတယ္ ဆိုရင္ – —– —— ——–

    လြတ္လပ္စြာယံုၾကည္ယူဆခြင့္အရ သာသနာဝင္
    အုပ္စုတစ္စုထဲမွာကိုပဲ မတူကြဲျပားတဲ့ အသင္းအဖြဲ့ေတြ
    သာသနာဝင္အားလံုးရဲ့ အေရးမွာပူးေပါင္းေဆာင္ရြက္
    ေနပါတယ္ဆိုရင္ – —- — —– ——- —— —— ———-

    အဲဒီအေျခအေနဟာ အမွန္တရားစစ္စစ္ျဖစ္တယ္။ ။

    အဲဒီေခတ္ဟာျငိမ္းခ်မ္းေခတ္ျဖစ္တယ္။ ။

  2. drkokogyi Says:

    Maung Yin Su
    8 hrs
    ၂၀၁၅ ​ေ႐ြး​ေကာ္​ပြဲမွာ အင္​အားႀကီးပါတီႀကီး ၂ ခုစလံုးက
    ပါတီငယ္​​ေလး​ေတြ​ေထာင္​ၿပီး​ေတာ့​ေရာ တစ္​သီးပုဂၢလ
    အ​ေနနဲ႔​ေရာ မြတ္​စလင္​ကိုယ္​စားလွယ္​​ေလာင္​း​ေတြ တခ်ိဳ႕​ေဒသမွာ ဝင္​ၿပိဳင္​ၾကတယ္​။သူတို႔ကို မြတ္​စလင္​မဲ
    ဆနၵရွင္​​ေတြကိုယ္​နိႈက္​က မဲမ​ေပးၾကဘူး။
    ဘာ​ေၾကာင္​့လဲဆို​ေတာ့ လူထု​ေခါင္​း​ေဆာင္​အတြက္​လူထုနဲ႔အတူရုန္​းမွ ဒီမိုက​ေရစီအ​ေရး​ေအာင္​ျမင္​နိုင္​ၿပီး
    လူထု​ေခါင္​း​ေဆာင္​ကသာ ငါတို႔လူနည္​းစုအ​ေပၚ တရား
    မွ် တစြာရပ္​တည္​​ေပးမယ္​ဆိုတဲ့ယံုၾကည္​ခ်က္​နဲ႔။ ဆိုပါစို႔ရဲ႕။
    နိုင္​ငံသားမြတ္​စလင္​ဒီမို​ေတြက နိုင္​ငံ​ေရးကို နိုင္​ငံ​ေရးလို
    ​ေတြးသိက်င္​့မူခဲ့ၾကလို႔ မြတ္​စလင္​အမတ္​တစ္​​ေယာက္​တ​ေလ​ေတာင္​လႊတ္​​ေတာ္​ထဲမ​ေရာက္​ခဲ့ဘူး။
    အ​ေျဖထြက္​တာက မြတ္​စလင္​ကင္​းမဲ့ လႊတ္​​ေတာ္​။
    ဒီအတြက္​ကြၽန္​​ေတာ္​တို႔ ပဲ့ထြက္​စရာအ​ေၾကာင္​းမရွိဘူး။
    လႊတ္​​ေတာ္​တြင္​းနိုင္​ငံ​ေရးနဲ႔လြဲရ​ေတာ့လည္​း လႊတ္​​ေတာ္​
    ျပင္​ပနိုင္​ငံ​ေရးအင္​အားစုအျဖစ္​နဲ႔ ျမန္​မာ့မြတ္​စလင္​လူ႔အ
    စုအ​ေဝးတစ္​ရပ္​လံုးကို နိုင္​ငံအတြက္​အသံုးဝင္​တန္​ဖိုးရွိ
    မြတ္​စလင္​အဖြဲ႕ခ်ဳပ္​ ( ျမန္​မာနိုင္​ငံ) ဆိုတဲ့အဖြဲ႕အစည္​း
    ပညာ ဥစၥာ စြမ္​းပကား​ေတြကို နိုင္​ငံအတြက္​အသံုးဝင္​
    တန္​ဖိုးရွိလာ​ေအာင္​ ကြပ္​ကဲစီမံၾကမယ္​။လႊတ္​​ေတာ္​ျပင္​
    ပ နိုင္​ငံ​ေရးအင္​အားစု​ေပါ့။အစိုးရထံ အဖြဲ႕အစည္​းမွတ္​ပံု
    တင္​ဖို႔လည္​းမလိုဘူး။ အခြင္​့အ​ေရး​ေတာင္​းဆိုဖို႔လည္​း
    မလိုဘူး။ ဥပ​ေဒအရ ရွိၿပီးသားပိုင္​ခြင္​့​ေတြအ​ေပၚမွာပဲ ရပ္​
    တည္​ရုန္​းကန္​ၾကမယ္​။ နိုင္​ငံသားဂုဏ္​သိကၡာကို​ေတာင္​း
    ယူရမွာမဟုတ္​ဘူး။ တည္​​ေဆာက္​ယူၾကရမယ္​လို႔ ခံယူ
    ကိုင္​း၊ မြတ္​စလင္​အဖြဲ႕ခ်ဳပ္​ဖြဲ႕ၾကစို႔။
    ဆို​ေတာ့ကာ ျပႆနာရွိလာတယ္​။
    အစိုးရက ၾကည္​ျဖဴပါ့မလားဆိုတဲ့ျပႆနာ။
    မြတ္​စလင္​မဟုတ္​တဲ့ျမန္​မာနိုင္​ငံသား​ေတြက ဒါကိုဘယ္​
    လိုျမင္​သလဲဆိုတာရယ္​ အစိုးရက ဘယ္​လိုသ​ေဘာရွိ
    တယ္​ဆိုတာရယ္​ကို ကြၽန္​​ေတာ္​လည္​းမွန္​းမသိဘူး။
    မြတ္​စလင္​​ေတြကို နိုင္​ငံ့သား​ေကာင္​း​ေတြျဖစ္​မလာရင္​
    ​ေတာင္​မွ နိုင္​ငံ​ေတာ္​ပုန္​ကန္​မႈ လမ္​း​ေၾကာင္​း​ေပၚ​ေရာက္​
    မလာ​ေအာင္​ထိန္​း​ေက်ာင္​း​ေပးနိုင္​မယ္​့ မြတ္​စလင္​အဖြဲ႕
    ခ်ဳပ္​ လိုတယ္​။ ။
    ——— ———– ————- ​ေမာင္​ရင္​ဆု
    ၂၀၁၇၊ ဇန္​နဝါရီ၊ ၂၃ (00:46 Am)၊ ရန္​ကုန္​။

  3. drkokogyi Says:

    Maung Yin Su
    Yesterday at 3:38am
    ဂ်ိဟဒ္​လုပ္​တာကိုမုဂ်ာဟ္​ဒါလို႔​ေခၚၿပီး ဂ်ိဟဒ္​လုပ္​သူ
    ကို မုဂ်ာဟိဒ္​လို႔​ေခၚပါတယ္​။
    မုဂ်ာဟိဒ္​=ရုန္​းကန္​သူ လို႔နားလည္​နိုင္​ပါတယ္​။
    (ဘဝဆိုတာရုန္​းကန္​ျခင္​းဆိုတဲ့ သိုး​ေဆာင္​းစကားပံုကို
    တယ္​။ လူတိုင္​းရုန္​းကန္​ဖြံ႕ၿဖိဳးခြင္​့ရရွိ​ေစ​ေရးအတြက္​ လူ
    ဘဝသာယာဝ​ေျပာ​ေရးအတြက္​ ရုန္​းကန္​ဖြံ႕ၿဖိဳးခြင္​့အရာ
    မွာ လူတိုင္​းအခြင္​့တူရွိ​ေန​ေစတာဟာ ခြင္​့တူညီမွ် ဝါဒျဖဴ
    စင္​မႈနဲ႔ လူ႔အဖြဲ႕အစည္​းၿငိမ္​းခ်မ္​း​ေအာင္​ျပဳတာပါပဲ။
    (မ်ားလူခပ္​သိမ္​း ၿငိမ္​းခ်မ္​း​ေစဖို႔ ခြင္​့တူညီမွ် ဝါဒျဖဴစင္​တဲ့ ့ ျပည္​၊ တို႔ျပည္​ တို႔​ေျမ ဆိုတဲ့ နိုင္​ငံ​ေတာ္​သီခ်င္​းဟာၿငိမ္​း
    ခ်မ္​း​ေရး လမ္​းျပ​ေျမပံုလို႔ဆိုနိုင္​ပါတယ္​။)
    ျမန္​မာ့လူ႔အဖြဲ႕အစည္​းအတြင္​းမွာရွိတဲ့ ျမန္​မာ့မြတ္​စလင္​
    လူ႔အစုအ​ေဝးတစ္​ရပ္​နဲ႔ပတ္​သက္​လို႔ ခြဲျခားဆက္​ဆံမႈ
    တာကိုနိုင္​ငံ​ေရးလို႔အျမင္​ရွိတဲ့ ဗိုခ်ဳပ္​​ေအာင္​ဆန္​းက ဆရာႀကီးဦးရာဇတ္​ကို ဗမာမူဆလင္​ညီၫြတ္​​ေရး တည္​
    ​ေဆာက္​ခိုင္​းၿပီး ညီၫြတ္​လာတဲ့ ဗမာမူစလင္​အင္​အားစု
    ကို ဖ၊ဆ၊ပ၊လ တပ္​​ေပါင္​းစုထဲ ထည္​့ဖြဲ႕တယ္​။
    အဲဒီ​ေခတ္​က ဗမာမြတ္​စလင္​လူ႔အစုအ​ေဝးဟာ နိုင္​ငံအ
    အခု ဒီမိုက​ေရစီနိုင္​ငံတည္​​ေဆာက္​​ေရးကာလ။
    အစိုးရကိုကူညီ​ေပးနိုင္​မယ္​့ညီၫြတ္​တဲ့အင္​အားစုအျဖစ္​ရွိမေနဘူး။ ဆို​ေတာ့ကာအသံုးမဝင္​ဘူး။ တန္​ဖိုးမရွိဘူး။
    ဒီအ​ေျခအ​ေနမွာ ဗိုလ္​ခ်ဳပ္​​ေအာင္​ဆန္​းကတာဝန္​​ေပးလာ
    သလို- – -ဆိုၿပီး ​ေမွ် ာ္​​ေစာင္​့ဖင္​့နႊဲမ​ေနသင္​့ဘူး။
    မြတ္​စလင္​တစ္​ဦးတိုင္​းကို ကုိယ္​စားျပဳနိုင္​တဲ့အထိက်ယ္​
    မြတ္​စလင္​​ေတြရဲ႕ ပညာ၊ ဥစၥာနဲ႔ ပူး​ေပါင္​း​ေဆာင္​႐ြက္​မႈ
    စြမ္​းရည္​​ေတြကို နိုင္​ငံအတြက္​အသံုးဝင္​တန္​ဖိုးရွိလာ​ေစ
    ဖို႔ မြတ္​စလင္​အဖြဲ႕ခ်ဳပ္​က ကြပ္​ကဲစီမံရမယ္​။
    အနိမ္​့ဆံုးအဆင္​့ ျမန္​မာ့​ေျမမွာ မြတ္​စလင္​တစ္​​ေယာက္​
    တ​ေလမဆို ျမန္​႔မာ့လူ႔အဖြဲ႕အစည္​းအတြက္​ဓမၼႏၲရာယ္​
    ျဖစ္​မလာ​ေစ​ေရး ​ေဆာင္​႐ြက္​ထိန္​း​ေက်ာင္​းရမယ္​။
    မြတ္​စလင္​အဖြဲ႕ခ်ဳပ္​ မဖြဲ႕ဘဲ တျခားနည္​းမရွိလားလို႔ ​ေမး
    စရာရွိမယ္​။ အဖြဲ႕​ေတြအမ်ားအျပားရွိ​ေနသကိုး။
    ဒီအလုပ္​​ေတြကို လက္​ရွိအဖြဲ႕​ေတြထဲက တစ္​ဖြဲ႕က​ေတာ့
    – အစၥလာမ္​​ေကာင္​စီ ဆိုတဲ့အမည္​နဲ႔လုပ္​နိုင္​တယ္​။
    – ရုန္​းကန္​ၾကရမယ္​။ရုန္​းကန္​တာဟာ မုဂ်ာဟ္​ဒါပဲ။
    – ကြၽန္​​ေတာ္​တို႔မုဂ်ာဟ္​ဒါျပဳၾကရမယ္​။
    ——————————————————- ​ေမာင္​ရင္​ဆု

  4. drkokogyi Says:

    Maung Maung added 6 new photos.
    2 hrs ·
    ပံုထဲကစာကို ဖတ္ရေတာ့
    ေတာ္ေတာ္ စိတ္မေကာင္းျဖစ္သြားတယ္
    (အျပည့္အစံုေတာ့ မဟုတ္ဘူး ျပန္တင္ျပထားတယ္)

    ေတြးစရာေတြလည္း ေတာ္ေတာ္ရသြားတယ္

    တကယ္ေတာ့ ျမန္မာမြတ္စလင္ေတြမွာ နိုင္ငံေရးလမ္းေၾကာင္း ေဖၚေဆာင္ထားတာမရွိပါဘူး

    က ် ေနာ္တို႔ကေတာ့ ေခါင္းေဆာင္ေတြမဟုတ္/ပညာတတ္ေတြမဟုတ္လို႔ ဘာမွမရွိဘူးလို႔ေျပာလိုက္တာပါ

    တခ ်ိ ဳ႕ ပညာတတ္ ေခါင္းေဆာင္ေတြထံမွာေတာ့ အႀကံအစည္
    အေတြးအေခၚ လုပ္ငန္းစဥ္ေတြ ရွိေကာင္း ရွိမွာေပါ့

    ဒါေပမဲ႔ ဘာမွမလုပ္ ဘာႀကိဳ းပမ္းအားထုတ္မႈမွမရွိ. ..ဆိုေတာ့
    လဲ က ် ေနာ္တို႔နဲ႔ ဘာမွမထူးပါဘူး

    ဘာမွ မရွိဘူး လို႔ဘဲ ေျပာၾကပါစို႔

    တကယ္ေတာ့ ဆရာဦးကိုနီကို ဆံုး႐ံႈးလိုက္ရတာဟာ
    တိုင္းျပည္အတြက္ / NLD အတြက္ / အေျခခံဥပေဒျပင္ဆင္
    ေရးအတြက္ဆံုး႐ံႈးခဲ႔ရတာျဖစ္ေပမဲ႔ က ်ေနာ္တို႔ျမန္မာမြတ္စ
    လင္ကြန္မ ် ဴ နတီအတြက္ ဆံုး႐ံႈးမႈက အႀကီးမားဆံုး အထိအနာဆံုးပါ

    ဆရာဦးကိုနီဟာ ျမန္မာနိုင္ငံအေပၚ တကယ္ခ ် စ္တဲ႔
    သူ-တကယ္ စိတ္ေကာင္းေစတနာေကာင္းရွိသူ တ

    သူနဲ႔က ် ေနာ္ အခ ်ိ န္ေတြအမ ် ားႀကီး ေျပာျဖစ္ဆိုျဖစ္

    သူဟာ တိုင္းျပည္ကိုခ ် စ္တယ္/ပါတီကိုခ ် စ္တယ္/
    ေဒၚစုကို အၾကြင္းမဲ႔ယံုၾကည္ေလးစားတယ္ ဆိုတာ
    က ် ေနာ္ အာမခံရဲပါတယ္

    ထိုနည္းတူစြာဘဲ တိုင္းျပည္ရဲ႕အရင္းအျမစ္ေတြကို
    တိုင္းျပည္အတြက္အသံုးခ ်နိုင္ေရးကို အၿမဲႀကံစီေန

    ျပည္တြင္းက မြတ္စလင္အင္အားစုေတြကိုအသံုးခ ်
    ၿပီး ခ ် မ္းသာၾကြယ္ဝတဲ႔ အေရွ႕အလယ္ပိုင္းက ရင္ႏွီး
    ျမဳ တ္ႏွံမႈေတြ ျမန္မာျပည္ထဲကို လွိမ့္ဝင္လာေအာင္
    အကူအညီေတြရလာေအာင္ စဥ္းစားေနသူပါ

    ဝါးအစည္းေျပသလိုျဖစ္ေနတဲ႔ ျမန္မာမြတ္စလင္ ကြန္
    မ ် ဴ နတီကို စည္းကမ္းရွိရွိ ညီညီညြတ္ညြတ္နဲ႔ ျပည္
    ေထာင္စုျမန္မာနိုင္ငံႀကီး ဖြံ႕ၿဖိဳ းတိုးတက္ေအာင္ လုပ္ ေဆာင္တဲ႔ေနရာမွာ အင္အားစု တခုျဖစ္လာေစခ ် င္

    လက္ရွိ အေျခအေနမွာ ဘာသာေရးအဖြဲ႕ေတြအျဖစ္
    အကြဲကြဲအျပားျပား ျဖစ္ေနတဲ႔ေခါင္းေဆာင္ေတြဟာ
    ျမန္မာမြတ္စလင္ထုကို နိုင္ငံေရးအရ ဦးေဆာင္မႈ
    မေပးဘူး/မေပးနိုင္ဘူး ဆိုတာကို ဆရာဦးကိုနီ ျမင္ခဲ႔

    ဒါေၾကာင့္ ျမန္မာမြတ္စလင္လူထု/လူတန္းစားအသီး
    သီးက ကိုယ္စားလွယ္ေတြ အခ ်ိ ဳ းက ် ပါဝင္တဲ႔
    ျမန္မာမြတ္စလင္နိုင္ငံေရးဦးေဆာင္အဖြဲ႕ႀကီး ျဖစ္ေပၚ
    လာေရးအတြက္ သူ ႀကံစည္ ႀကိဳ းစားခဲ႔ပါတယ္

    ေရွ႕ေနအဖြဲ႕/ကုန္သည္အဖြဲ႕/ဆရာဝန္အဖြဲ႕/အဂၤ ် င္
    နီယာအဖြဲ႕/နယ္စပ္ကုန္သည္ႀကီးမ ် ာအဖြဲ႕ အစရွိ
    သမွ ် လူတန္းစားေပါင္းစံုက ျမန္မာမြတ္စလင္အဖြဲ႕
    ေတြ ဖြဲ႕မယ္

    အစၥလာမ္ဘာသာေရးအဖြဲ႕ႀကီးက ကိုယ္စားလွည္ေတြ
    ေစာေစာက အဖြဲ႕ေပါင္းစံုက ေစလႊတ္တဲ႔ ကိုယ္စား
    လွည္ေတြ ပါဝင္တဲ႔ အဖြဲ႕ခ ် ဳ ပ္ႀကီးတဖြဲ႕ဖြဲ႕ၿပီး ျမန္မာ
    မြတ္စလင္ေတြ ညီညြတ္ေရး ကို ေဆာင္႐ြက္မယ္

    နိုင္ငံတည္ေဆာက္ေရး/တည္ၿငိမ္ေရးမွာ အင္အားျဖစ္

    ပထမ ဦးဆံုး ျမန္မာမြတ္စလင္ေရွ႕ေနမ ် ားအသင္းဖြဲ႕

    မြတ္စလင္ေလာက က အေကာင္းမျမင္ၾကဘူး
    ဆရာ့ကို အာဏာ႐ူးပါတယ္ ဆိုၿပီး ဝိုင္းတိုက္ခိုက္ၾက

    မြတ္စလင္ေတြဘာလုပ္လုပ္ တိုက္ခိုက္ေနတဲ႔ ဘာသာ
    စိုးရိမ္စိတ္နဲ႔ ေသြး႐ိုးသား႐ိုးကန္႕ကြက္တဲ႔ ဘာသာျခား
    မြတ္စလင္ေတြ ကန္႔ကြက္တာက ပိုပါတယ္

    ကိုယ္လဲ အေမွ ် ာ္အျမင္မရွိဘူး
    ရွိတဲ႔သူက အလုပ္လုပ္တာကိုလဲ လက္မခံၾကဘူး

    ဒီၾကားထဲက ဆရာဦးကိုနီကဘဲ ကမကထ လုပ္ၿပီး
    ျမန္မာမြတ္စလင္ ကုန္သည္ႀကီးမ ် ား အသင္း ဖြဲ႕

    ဒါေတြကို ဆရာက သူတေယာက္ထဲလက္ဝါးႀကီးအုပ္
    ေနရာယူၿပီး လုပ္ခဲ႔တာမွမဟုတ္တာ

    ပါဝင္ခဲ႔ၾကတဲ႔လူေတြ အမ ် ားႀကီးေလဗ ် ာ

    ကိုယ္အလုပ္ ကိုယ္ ဆက္လုပ္ၾကရမွာေလ

    ဆရာဦးကိုနီမရွိတာနဲ႔ အလုပ္ေတြ ရပ္လိုက္ေတာ့မွာ
    တိုင္းျပည္အက ်ိ ဳ း/ကိုယ့္ကြန္မ ် ဴ နတီရဲ႕အက ်ိ ဳ း
    အတြက္ ဆက္လုပ္ၾကရမွာေလဗ ် ာ

    အခုေတာ့ ျမန္မာမြတ္စလင္ေတြအတြက္ ေခါင္းေဆာင္ မားမားမတ္မတ္ ဆိုလို႔ ဆရာဦးေအးလြင္ တေယာက္ဘဲ ေတြ႕ေနရတယ္

    တျခားေခါင္းေဆာင္ႀကီးေတြ မရွိဘူးလို႔ မဆိုလိုပါဘူး
    ဒါေပမဲ႔ အစိုးရကေရာ ဆန္႔က ် င္ဖက္အုပ္စုေတြက
    လက္ခံထားသူကေတာ့ ဒီတေယာက္ထဲဘဲ

    ဒီ ဆရာဦးေအးလြင္ကိုေရာ က ်ေနာ္တို႔ ကြန္မ ် ဴ နတီ
    က ဝိုင္ရံၾကရဲ႕လား
    ေနရာတကာမွာေတာ့ ဆရာဦးေအးလြင္ တေယာက္
    ထဲ ခြန္ႏွေထြ က ေနရတာေတာ့ျမင္ေနရတာဘဲ

    လက္ရွိအခ ်ိ န္မွာ မ ်ိ ဳ းညစ္အုပ္စုေတြက သတ္ဖို႔ျဖတ္ဖို႔ ၿခိမ္းေျခာက္ခံထားရသူ ဆရာဦးေအးလြင္အတြက္ စိတ္ပူမိတယ္

    ဝိုင္းရံၾကရဲ႕လား…လို႔ က ်ေနာ္ကသာေမးလိုက္တာ


    ဆရာဦးေအးလြင္မွာ တခါတခါ ကားေမာင္းပို႔မဲ႔သူ
    ေတာင္မရွိဘူးလို႔ ၾကားရပါတယ္

    စကားေလးတလံုးေလာက္ စိတ္တိုင္းမက ် ရင္ေတာင္
    တယ္လီဖုန္းဆက္ၿပီး မေအ/နွမ ကိုင္တုတ္ၾကတဲ႔
    အဖြဲ႕အစည္း ေခါင္းေဆာင္ေတြရွိေနတယ္…လို႔
    စိတ္မေကာင္းစြာ သိရပါတယ္

    မႀကိဳ က္တာ စိတ္တိုင္းမက ် တာ ေဝဖန္လို႔ရပါတယ္
    ဒါေပမဲ႔ အဆင့္အတန္းရွိရွိ ေလးျဖစ္ဖို႔လိုပါတယ္

    အခုေတာ့ဗ ် ာ

    ျမန္မာမြတ္စလင္အသိုင္းအဝိုင္းမွာ ျဖစ္ေနတာက
    ေနရာတခုယူထားၿပီး ေခါင္းေရွာင္ေနတယ္
    မသိုင္းၾက မဝိုင္းၾကဘူး
    ဝိုင္းထိုးခ ်ဖို႔
    ဝိုင္းျဖဳ တ္ခ ်ဖို႔ စဥ္းစားေနၾကတယ္

    ဒီအေျခအေနမွာ ဘယ္လိုေခါင္းေဆာင္မ ်ိ ဳ းကို
    လိုခ ် င္ၾကတာလဲဗ ်

    က ် ေနာ္တို႔ကိုယ္တိုင္က ေနာက္လိုက္ေကာင္းေတြ
    ျဖစ္မွ ေခါင္းေဆာင္ေကာင္းကိုရလာမွာေလဗ ် ာ

    (က ် ေနာ္ အခုေရးထားတာေတြနဲ႔ပတ္သက္ၿပီး
    ေမးခြန္းေတြေမးလာရင္ ျပန္ေျဖဖို႔ အစီအစဥ္ မရွိပါ
    ေၾကာင္း အသိေပးထားပါရေစ)

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